the Maiestie of GOD when them selues are but spirites and therefore Christ that he might be highe Priest tooke not an Angels nature but was made of the seede of Abraham like vs that as there is but one God so there might bee but one Mediatour betweene God and man euen the man Christe Iesus in this respect as able to bee high Priest as Aaron him selfe beeing as naturally and as truely cloathed with our flesh as Aaron was The second propertie of the Prieste is that hee should be ordeyned not onlie for him selfe to make his owne atonement but also for other men to accomplish whatsoeuer was betwene God and them that where they were before enimies and straungers they might by him be reconciled and haue free accesse vnto the throne of grace to finde mercie and succour in due time and for this cause Christe alone is a perfect Priest more excellent then Aaron who was incumbred with his owne sinnes to make first reconciliation for them and therefore could not profit other And as this was the Priests office to be a mediatour for other so the meanes he must vse and the mediation to bee wrought in this woorke was to offer vp gifts and sacrifices of sinnes that is to present vnto God the sacrifice of righteousnesse pure and holy in his sight in whiche hee might be pleased the sinnes of the people might be taken awaye the whiche sacrifice because it must be so pure that in it they for whom it was made must be sanctified and so precious that it must be a sufficient purchase to redeeme man from all transgression therefore it coulde not bee made with the bloud of Calues or Goates whiche can not take away sinne nor with golde nor siluer whiche can not redeeme our soules nor with meates and drinkes which profited not thē that were exercised therein nor in any suche carnall rites for whiche the priesthood of Aaron was ordeined and therefore as an other priest must make this sacrifice whiche can not be any other then Iesus Christe who beeing made high Priest of the good things to come by a greater tabernacle and a more precious sacrifice euen by his owne bloude hath obteined for vs an euerlasting redemption and therefore is nowe to be acknowledged our onely Priest the first Priesthood and the first lawe beeing altogether abrogated One other propertie of the priesthood is y none thrust in himselfe beeing not appointed nor take vnto himselfe this honour being not called vnto it And God euer shewed himselfe a readie reuenger against all such as should defile his Priesthood to take to themselues the dignitie to which they were not appointed But this calling also was giuen vnto Christ from God his father as before vnto Aaron both by word and by othe that no flesh shoulde resist it euen as it is written The Lord hath sworne and will not repente thou art a priest for euer after the order of Melchisedech so that in this behalfe our faith must be euer strong that the callinge of Christ is of the Lord euen as the calling of Aaron was and with so much the greater iudgment it shal be reiected because it was confirmed with an othe The last propertie in this comparison is that the highe priest of the law should haue an inwar compassion to ward them that were ignorant and were deceiued in which perfect knot of vnfeigned loue his ministerie was accepted of God and his sacrifices receiued accounted holy and lest he should cast from him this brotherly aflection God printed deepe in his owne bodie the infirmities of his brethren that according to the measure of grace which he had receiued he might in deede be moued with his brothers harmes as with his owne so that he did not withdrawe him selfe from the seruice of the Sanctuarie but put on the holy garmentes was annoynted with the holie oyle bare the names of his brethren before the Lorde presented their sacrisices absteined from wine and strong drinke mourned not for his friendes that were departed taught diligently the people prayed for their transgressions and bare the burthen of his people as God had laid it vpon him But yet this propertie exceeded more in Christe then in all the tribe of Leuie and the bowels of all compassion were more large within him then the vtmoste braunches of it in any other creature And this the Apostle noteth in this place which now we haue in hand in which we may see as in a moste liuelie glasse the perfect beautie of all excellent loue The thinges they were not light nor the sorrowes small nor the sighings few in number nor the prayers faint nor the anguish of spirite little nor the death easie by which hee hath sealed it vnto vs that he had compassion on his people but as the Apostle saith in the dayes of his flesh while hee was heere clothed in mortalitie like vnto one of vs to the end he might be faithfull for our sakes hee did offer vp prayers and supplications with strong cryings and teares vnto him that was able to saue him from death and was also heard in things which he feared and beeing him selfe the Sonne yet hee learned obedience by the thinges which he susuffered and being consecrate was made the authour of eternall saluation to them that obey him These wordes my deare brethren we haue now in hande to search and examine what the spirite teacheth vs so much y more carefully to be harkened vnto of vs how much the more plainly it setteth foorth vnto vs the greate loue and compassion that Christ beareth towardes vs Two things especiallie here the Apostle testifyeth First the sufferings of our Sauiour Christe and then the benefite that wee enioy by the same according as his sufleringes were onely for our sake His sufferinges what they were and howe great sorrow oppressed him hee sheweth by those effectes whiche his sorrowes brought forth that is prayers supplications cryings teares feare and anguish of spirite whiche things waited euer vppon him euen to the accomplishing of all his passions which was the death of his crosse The fruite that we doe reape of these afflictions which hee suffered is the saluation of our soules and eternall life if we will obey him In this description of his sufferinges though the things are set forth which were common and vsuall vnto him all his life yet it appeareth especiallie the Apostle meaneth that greatest conflicte of sorrowe which hee had a little before his passion described by the Euangelistes in all s◅ilitude like vnto this which the Apostle heere declareth For as it is here said He made prayers noting by the worde that they were many in number so it appeareth in the Gospell that beside other prayers three times he tepeated this one Father if it be possible let this cup passe from mee and as it is said hee made supplications humbling him selfe lowe vnder the hand of his Father so it is said in the Gospel that then
owne Pontificall as you may plainly see it Now iudge your selues and I appeale to the conscience of euerie man y hath an vnderstanding heart whether suche creatures haue their calling of God or no I might likewise alledge that fourme and manner of ordeining as contrarie to Christes institution as these former are for where Christes ordinaunce is that his ministers should be made with prayer and fasting and with laying on of handes they as men thinking basely of suche simple dealing and a great deale more to making of their priestes they must haue oyle candels basens towels amices albes stoales gyrdles maniples myters bookes crosses linnen bandes chalices pattens singing cakes wine and water flowre and such other things trifled and toyed with all with so many foolishe gestures as I am persuaded that any wise man this day reading it in their owne bookes woulde abhorre it either as intollerable pride or vnspeakeable foolishenesse but wisedome is the Lords and he giueth it to whome he will and let vs praise him for his goodnesse to whome he hath giuen eyes to see If any will here obiecte notwithstanding all these abuses yet the priest had that whiche was principall libertie to preache and minister sacramentes therefore their ministerie not to be reiected I answer In this on one side was the greate goodnesse of God that in time to come his children might assuredly knowe he reserued to him selfe a church euen in the middes of all desolation and that he called them by his woorde and confirmed by his sacramentes euen as at this day for seeing there can be no sinne so greate but faith in Iesu Christ scattereth it all away it was impossible that the man of sinne shoulde so muche adulterate either the word of God but that it should be to the faithfull a gospel of saluation or else the sacramentes of God but that they should be pledges of eternall life to those that did beleeue Againe on the other side in that they kept this authoritie to their priestes to preache to baptise it was the pestilent sleight and subtiltie of the diuell the more easily by suche a colour to deceiue them for if he had vtterly dented preaching of the Gospel and vse of sacramentes who woulde then haue beene seduced these be his wayes to destroy Pagans and Infidels but to corrupt the churche of God he putteth on an Angels cloathing that vnder pretence of holinesse he might deceiue And in deede he did deceiue for he hath so farre prophaned the preaching of the Gospell and the sacramentes of Christe that we ought according to the word of God to separate our selues and to say accurssed to all their doings although God of his infinite goodnesse who calleth things that are not as though they were euen in that ministerie gaue grace vnto his Saincts I say therefore againe as I sayde before that in the Popish church from the crowne of the head to the soule of the foote not one order is of God nor any peece of their priesthood is honour giuen of God wherein I appeale vnto their owne consciences whose wisedome is without affection in them and thus farre of this 4. verse Touching the two nexte verses I haue before shewed the meaning of them that by testimonie of the Prophet the Apostle proueth that Christ also had his calling of God euen as Christ him self often witnesseth that he was sent of his father touching this text Thou art my sonne this day haue I begotten thee it meaneth that openly and plainely God made it manifest that Christ was his only sonne by many signes and miracles in which as Paule sayth God was made manifest in flesh but of this I spake more vnto you in the exposition of the fifte verse of the first chapter The other text heere alledged is out of y 110. Psalme Thou art a priest for euer after the order of Melchisc lcch of which text we shal also haue occasiō to speake more largely hereafter this now we haue to learne y this Psalme is ment of Christ and this sentence is his caling to y priesthod of this y apostle is a plaine witnesse our sauiour Christ in the 22. of Math. teacheth that this psalme could not be meant of Dauid because it is said in it The Lord saide vnto my Lord sit thou on my right hand vntil I make thine enimies thy footestoole and reason teacheth it plainely for seeing as is heere alledged it is to the praise of an high priest how could it be of King Dauid to whome the priesthood in no case belonged or how could it be of any Priest of the lawe who had their proper calling of God where this was an other after the order of Melchisedech who was bothe a King and a priest and therfore it is plaine to bee ment of Christe who was figured in Melchisdech The conclusion then of the Apostle in all this is that Christe had his calling of God as Aaron had and a more glorious excellent calling therfore a greater high priest then any before him but the time is past Let vs pray c. ¶ The xxiiij Lecture vpon the 7. 8. and 9. verses 7 Who in the dayes of his fleshe did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him frō death was also heard in that which he feared 8 And though he were the Sonne yet learned he obedience by the thinges which he suffered 9 And beeing consecrate was made the authour of eternal saluation vnto all them that obey him THE Apostle in this Chapiter beginneth to proue our Sauiour Christ to be the only high Prieste of the newe Testament and because the people of Israel had so great affiance in the priesthood of Aaron that they could hardly be drawen away from the deteyning of it thinking assuredly that vnto that Priesthood the lawe and testimonies of God had beene tyed for euer and not knowing that all ceremonies of y the law were ordeyned vntill the time of reformation in whiche Christ should appeare chaunge that Priesthood to become him selfe vnto vs a Priest of a better testament therefore the Apostle firste setteth foorth the properties of the Priesthood according vnto the lawe and after by comparison applieth them vnto Christe in whome they all shine in a muche more excellent sorte then before in Aaron and therfore it can not be neither breach nor dishonour vndishonour vnto the law of God nor the priesthood of it if the shadowe and the figure which was Aaron should now be taken away and the bodie and the trueth which is Iesu Christe should be established for euer The properties whiche the Apostle speaketh of necessarilie apperteining vnto euery priest as vnto one that must be a Mediatour are these that first he should be man as we are as Aaron and his posteritie were For neither Angell nor Archangell nor principalities nor powers can doe this woorke to present fleshe and bloud vnto
shewe when I shal more particularly speake of them Nowe of his prophecie in the iii. iiii chapters he teacheth this that he is our onely prophet prouing it first because the sonne of God tooke vpon him our nature the excellencie of his person is warrant ynough that God ordeined him our only prophet Secōdarily he was faithful in his ministerie neither needeth any to be ioyned with him Thirdly he was more honorable then Moses himselfe and therefore much more should rule in the house of God alone Fourthly the Prophet sayth To day if you will heare his voice c. Therefore by the Prophet commended to vs as our only prophet Last of all the nature of the worde agreable onely to his person maketh that he is our prophet alone and thus he endeth this treatie Of his priesthood he speaketh more at large shewing first in the end of the fourth chapter what maner of Priest he is euen such a one as by his own vertue hath entred into the heauens and made a way for vs that wee might boldly through him come vnto god After this he beginneth a comparison of y priesthood of Christ with Aaron and so more clearely sheweth both his priesthood and the excellencie of it This comparison he maketh in these pointes First that the priest of the lawe was a naturall man like vnto his brethren Secondarily that he hath not a priuate worke but doeth all the peoples seruice in thinges apperteyning to god Thirdly that he appeared not before God in his own vertue righteousnes but with offerings sacrifices for sinne Fourthly that he was ful of compassion toward his brethren to pittie them in their weakenes Fiftly that he had his calling of God in all which things Christ exceeded all that were before him this he teacheth in the ten first verses of the fifte Chapter Then beginneth by occasion an exhortation which continueth to the vij chapter After that he setteth out at large the example of Melchisedech and the comparison of the first couenant with the tabernacle sacrifices apperteyning vnto it so teaching at the last our sauiour Christ to be our onely priest The second parte of the Epistle which is how this saluation of Christ is giuen vnto vs in the 11. 12. and 13. chapters the summe of it is that we haue this saluation through faith which faith is tried in many afflictions stil bringeth forth fruit in good works Now let vs come to the text I tolde you firste the Apostle proueth the excellencie of the person of Christ God and man In this first Chapter hee proueth his Godhead and beginneth thus Many times c. In this first verse setting downe the generall proposition of the whole Epistle that God hath now made knowen vnto vs all our saluation in his sonne Christ naming him Sonne that these titles after attributed vnto him might appeare more to bee according to the prophesies of him Then streight he describeth him making it manifest that he is god First by the glorie which his father hath giuen him Secondarily by the excellencie of his person Thirdely by the greatnesse of his power Fourthly by the benefites purchased to vs Fiftly by the dignitie which to him self he hath obteined all this is in the third verse Lastly by comparison with Angels whiche comparison hee maketh in many points alledging scripture according to the titles before giuen vnto him so endeth this first chapter Many times and after diuerse sortes c. Out of this verse first let vs note and consider well touching this doctrine which we are taught by Christe the certeintie of it which is first in the authour who is God himself euen the same God of our fathers which so many times and ways spake euer by his Prophets euen he in an assured trueth hath also spoken by his sonne Thus giuing the authoritie of the word of Christe to God the father that it might be confessed true and to take away al vaine quareling of contentious men who vnder pretēce of the name of God would easily haue disputed against our sauiour Christ and saide We know God is true and he spake to Moses he spake to the Prophets this man speaketh of himself and we wil not heare him To stop this offence though the Apostle might haue giuen the authoritie of his word euen to the person of Christ himselfe yet he would not but said thus God spake by him Another profe for the certeintie of his word is that he spake by his sonne in whiche name God sealed it vnto him to be his sufficient witnesse in the world euen as him self had spoken with a voice of glorie This is my beloued sonne in whom I am wel pleased he are him And this was a sure knowen truth vnto thē that no man had sene God at any time but the only begotten sonne who is in the bosome of his father he reuealeth him He is the personal word maketh knowen al the mysteries of God euen as he hath beene present with him in all his wayes Now as our sauiour Christ is our certeine teacher of vndoubted truth so how farre this truth is taught by him appeareth also in the wordes Many times many wayes by many Prophets of olde to our forefathers Of all these we must set the contrariotie in our sauiour Christ that God spake by him not many times reuealing his will by measure nowe some then more but once he hath sent him filled with all measure of wisedome and vnderstanding And before God spake many wayes either by Angels or by the cloude or betweene the Cherubims or by Vrim or by visions or by dreames but now he hath spoken one way euen by Christ made our brother with the voyce of a man in the middes of the Congregation plaine and euident in all mens hearing and all varietie shall ceasse for euermore Likwise before God spake by many prophets now he doth not so but hath sent his sonne alone in sted of all that all his people should heare him Likewise those times they are olde and past but the time of Christes teaching passeth not but is for euer And that was to y fathers men of diuers calling but this is to vs al of one condition So this the Apostle teacheth that Christe alone once euen in the dayes of his life after one manner and fourme hath preached vnto vs all that Gospell which eternally shal be the power of his heauenly father to saue all which doe beleeue Nowe let vs marke first the agreement then these differences manifestly to be seene betweene Christ and the Prophets First they agree all in this that God spake by all and this onely they haue a like from the first to the last Adam Seth Enoch Noe Abraham Moses Dauid Esaie Christe not one of them spake one worde of a naturall man in all their ministerie but onely the wordes of him that sent them that is they spake
following on the contrarie parte the Apostle setteth downe what is the proper glorie of Angels that by plaine comparison this dignitie of Christ might more appeare and so of Angels he addeth that they be all ministring spirits sent out for the safetie of those whiche shall inherite saluation Where he calleth them ministring spirites according to the testimonie of Dauid before alledged He maketh his Angels spirits and his ministers a flâ—… of fire which bothe names spirites and ministers the one of nature the other of office he bringeth thus into the proper definition that they be ministring spirites And because the ministerie of any creature may be in diuerse things therefore to take away this vncerteintie wherein their ministerie should be hee addeth streight that they are ministers for the safetie of Gods electe So setting out a perfect definition of an Angel fully comprehending all that wee can or ought to knowe of those blessed spirites I for all their glorie is comprehended in the nature of a spirite and the prayse which continually they sing vnto God is comprehended in their ministerie for they are named ministers according to Gods ordinaunce and good pleasure so that with continuall praise and thankesgiuing and reioycing in the Lorde they doe their worke as after their example we make our prayer Thy will be done in earth us it is in Heauen Now vpon this definition of Angels and the former testimonies of the great glorie of the sonne of God our Sauiour Iesus Christ by good comparison the Apostles conclusion is plaine and manifeste that seeing our Sauiour Christ is so exalted euen aboue the angels in all the honour of a King a Priest a Prophet wee ought much more so to acknowledge him aboue Moses aboue Aaron aboue all Temple sanctuarie mercie seate and all ordinances of the lawe that he might be alone our onely health and saluation And thus hee finisheth this first Chapter in which I saide he setteth out the person of Christe according to his Godhead bodily dwelling within him Now touching the wordes what we haue to note of this where he saith to which of the angels saide he at any time I then sufficiently declared vnto you as God gaue me grace when I expounded the v. verse Likewise of Christes sitting at the right hand of God I spake more fully expounding the third verse Where it is here added Till I make thine enimies thy foote stoole The Apostle Sainct Paule speaking of this victorie of Christ he saith He shall abolish all rule and authoritie and power noting as he faith in an other place that we wrestle not against flesh and bloud but against principalities and powers against worldly rulers of this darkenesse against spirituall wickednesse in high places wherein we see of what force and strength our enimies are And because he saith The last enimie shal be abolished which is death we see that there shall neuer want enimies to the Churche whereby wee shoulde be prouoked in regarde of our continuall daunger to be euer watchinge and because of our stronge enimies onely to put our truste in Christe And here I beseech you let our hearts be in out owne wayes and of our naturall life let vs learne wisdome least we be also vpbraided of our Sauiour Christ that we can discerne the face of the earth of the skie but we can not iudge of our selues what is right Tell me who of vs hauing a long iourney by many theeues and wilde beastes or passing the rockie seas in great and violent stormes though lie escape a place or two where no theefe is not aâ—…ye beaste hath molested him yet at euerie place of daunger his feare is still renued And thoughe he haue passed many highe surges and deepe gulphes of water yet at euerie waue hee is still affraide not carelesse because he hath passed farre but still carefull because there is more behinde and this wisedome we vse because we know we may as well fall toward our iourneyes end and as well bee drowned before the hauens mouthe as when we first began our daungerous voyage Euen so with the Church of Christ in which this day we confesse our selues to haue our portion from the first day of her peregrination in earth till her last entraunce into glorie there is a perpetuall hatred betweene the serpent and her head and betweene the seede of the serpent and her children in which strife euerie one of vs particularly haue our fight so that from our mothers wombe till we lie downe in the graue our life is a warrefare vpon earth No age no condition of life no day no night but brings his enimie with him and the same enimie armed with sinne and death as well against the man of an hundred yeares olde as against the childe that is newe borne and as well we may fall into condemnation through apostasie of old croked age as through concupiscence and pride of youth And if at any time we become secure like a carelesse people who haue our senses dulled with an idle dreame of peace it is not because webe out of danger but according to the parable in the gospel The strong man hath possessed aâ—… therfore al things seme to be so safe sure Let vs therefore be wise shake off the weight of this dull sluggishnes which presseth vs downe that with attentiue eares wee may willingely heare his louing counsell who one day will breake the strongest head of all our enimies Hee biddeth vs watche and pray because wee knowe not the day nor yet the houre and so much the rather let vs doe it because we stand not in danger of robbing or drowning or tearing with wilde beastes which yet would make vs affraide though death should end our miserie but we stand in daunger of greater calamities when death shal be abolished whether we shal be accursed in eternall fire or whether wee shal be the blessed of the Lorde And as the perill is great so we haue heard the enimies are strong and such as before whome we are verie cowards for be we otherwise neuer so valiaunt to indure paine to quarell to fight to despise any daunger as it is the manner of a great many ruffians in deed but men of good courage they would bee called bring mee one of them in battell against these enimies wee haue to striue against pride against concupiscence against idle games against all sinne and thou shalte see no boy no woman no sickeman so verie a cowarde he hath not the heart to strike one blowe but yeeldeth him selfe a slaue and is led away as an oxe to the slaughter-house Let vs therefore watch Let vs pray for in this dangerous battell in which these strong men are verie cowardes what can we do Euen let vs denie our selues and trust vnto him that sitteth on the right hand of his father and hee shall make all our enimies our footestoole And this word we must not lightly
be come in flesh while thus hee denyeth him to bee our onely mediatour Nowe let vs returne further to heare what the Apostle teacheth The fourth propertie here mentioned requisite in a priest is that he haue cōpassion on his brethren according to that feeling which is in his owne flesh of his owne infirmities ▪ this compassion is to reioyce with his brethren in all well doing and to be greued for them in their sinnes errours whiche propertie the Apostle saith was in the priest of the lawe in a certeine measure as hee was helpe by experience of him selfe and so muche as God accepted in him who was for a time the priest of his people This ought to bee nowe a speciall instruction vnto vs all because wee are all made a spirituall Priesthood vnto GOD to offer vp our spirituall sacrifices that we should haue this compassion one toward another to delight in the well doing of our brethren as hauing receiued the same spirit of faith and to be greeued with their offences euen as men subiect to the same infirmities This reioycing was in Paule when he writeth to the Philippians that if he might procure their faith constancie of godlinesse though it were with the losse of his life yet he would reioyce with them for the greate blessing and this holie sorrowe for our brothers fallings the same Paule expressely cōmaundeth vnto vs all writing to the Galathians brethren if a mā be fallen by occasion into any fault ye whiche are spirituall restore such a one with the spirit of meekenesse considering thy selfe leaste thou also be tempted if this thē be in vs our brotherly loue be measured with this line wee are all this day Priestes vnto our God offering vp a moste sweete smelling sacrifice euerie one his brother to be a seruaunt of righteousnesse vnto god And as this is the duetie in euery one of vs so especiallie the minister ought to bee full of this compassion to declare still vnto his people all the counsell of God that they might bee confirmed who are called and conuerted who goe yet astray that with one hart and voice at last they might glorifie god together this it is y ought to be but O Lorde how farre is this from beeing done where may we finde a man that reioyceth in his brothers godlinesse or pitieth him in his sinne who can boaste of his friendes of all his acquaintance of all his kinred that him he hath brought vnto the Lord how many are the ministers in number that are able to teach and haue their dwelling with their parishioners to teach thē to know god surely these things are so farre out of order iniquitie hath so preuailed gotten y vpper hand that we may take vp againe the prophets cōplaint Like priest like people the people are so dulled with carnall concupiscence that all their companie is for cardes or dice or daūsing or banquetting or some riot of life the name of the Lord is not remembred but when it is blasphemed this is the fellowship of the world the ministerie hath not so altogether cast off shame but yet the faults of it are somwhat too great and grieuous for many of them are hirelings non residēts dumb dogges going a whoringe not after many women which the worlde would detest but after manie benefices which the Lord God of Israel doeth as much abhorre would to God this cōplaint were false and it shal be false when god shal giue his feare into our harts and giue vs eares to heare that good promise of Christ blessed are those seruaūts whom the Lorde when he commeth shall finde wakinge In the meane while if admonitions may stirre vs vp to be wise in time let vs heare what the Apostle saith more in this place It followeth because that he is compassed about with infirmitie this is the cause why the high priest had such compassion on his brethren because himselfe fealt all their infirmities thus the Apostle testified of Christ before that because he was tempted he was made able to helpe those that were tempted and Saint Paule saith for this cause be we comforted in our tribulation that we might be able to comfort other in their afflictions so our owne sense and feeling must needes be a prouocation vnto vs to pitie other and in deede it is a thing vtterly impossible that whatsoeuer I suffer my selfe I shoulde not haue a compassion of it in another If I be hungrie I pitie all whom I heare crie for meate If I be in pain I pitie all which crie out in their griefe euen so it is also with vs and muche more in the afflictions of spirite I beare the burthen of mine owne sinnes if I see their loathsome appearance and feele their heauy iudgement that I mourne vnder them it is vtterly impossible but I should hate them in my selfe and in all men and I will seeke diligently howe to keepe men free from suche a deadly sicknesse Thus we see what is the cause why we be not careful one to edify another that is because we haue no true feelinge of our own ignorances nor perceiue any weightie burthen of our owne sinnes whē we pray thus the remē brance of them is grieuous vnto vs the burthen of them is intollerable we speake with feigned and deceitefull lippes the sighes of our hearts they goe not with our woords or if they doe I appeale to your owne harts how careful you are for your brethren for I am sure the words of the Apostle must needes be true if I say you feele your owne sinnes you bee carefull for your brethren wishing and procuring as any occasion serueth that they also may finde grace to turne from their sinnes come out as Paule saieth out of the snares of the diuel who hath entrapped them after his owne will and if this great miserie of thy brother moue thee not thoufeelest not the miserie that is in thine owne ioyntes and bowels which astonishment of sense is barbarous brutish dishonoring both the hart coūtenance of a man. Another thing here to be marked is that the Apostle calleth al sinnes by the name of errours ignorances teaching vs first that al errour and innorance before God is condemned as sin whatsoeuer man doth with all his good intentes if he be ignoraunt in his work he oflereth but the sacrifice of a foole neither doth God regarde it Wherin we may se what their church is whose whole religion is blindenesse and whose deuotiō as them selues confesse is bred and nourished by ignorance another cause why our sinnes are named ignoraunces is because the sinners knowe not their owne way they thinke they haue peace reioycing When danger and woe is neerest vnto them they think their sinne is sweete and ful of pleasure when indede it is nothing els but anguish affliction of spirit for they see only with their eyes haue regarde after
priest of the olde lawe must necessarily be a naturall man then that he must do the worke of the people in thinges apperteining to God thirdly that he must doe it with some sacrifice fourthly with compassion for the peoples errours in all which Christ onely is excellent aboue all other Now the Apostle goeth forward and yet sheweth a fifte propertie of the high priest afore and that is that he was called of God and thrust not himselfe into that roome function To this purpose now it followeth And no man taketh vnto him selfe this honour but he that is called of God as was Aarō then in the two verses following sheweth howe in this also Christe excelled Aaron and had a more glorious calling then he first because an high decree of God was pronounced by the Prophete in which vnder the name of a soone God ordeyned him priest saying Thou art my sonne this day haue I begotten thee Againe he called him not vnto a priesthood of signes and shadowes which endured but for a while but he called him to the true priesthood it selfe which chaunged not but made him a priest for euer after the order of Melchisedech So as the sonne is higher then a seruant the trueth better then the figure of it and that which abydeth euer better then that which in time is abolished so much this calling of Christ exceedeth Aarons calling and all the priestes of the lawe Heere let vs first learne sith the Apostle speaketh plainely No man taketh honour to him selfe but he that is called of God as Aaron was that bothe it is vnlawfull for any man without a calling to take vppon him the ministerie neither yet any calling ought to be which is not according to the will of God for seeing the ministerie is honourable and hee is iustly honoured that executeth it faithfully how can I exalt my selfe but of right I ought againe to be brought lowe and in steede of glorie haue shame for what doe I in this but rob Christe of his glorie who is head of his Churche and appointeth ministers whom hee will who ruleth in the house of Iacob and ordeyneth officers at his owne pleasure If in an earthlie kingdome subiectes would presume to take offices at their owne choice were it not extreme confusion vtter reproche and shame vnto the prince howe muche more to bring this confusion into the Churche of Christ Therfore both our Sauiour Christ himselfe did openly ordeine his own apostles neuer any of them executed that office but with protestation that they had this calling of God therfore their Epistles beginne as you reade Paule an Apostle of Iesus Christ. Peter the seruant of Iesus Christ. And y same frō the beginning hath beene a perpetuall lawe in the church of god Moses Dauid Esay Ieremie and all the residue they tooke not this honour to them selues but were called of God in the name of God they declared vnto the people his visions and his wordes from which if they declyned to the righte hand or to the leste they made them selues sinners and not onely thus it is in the ministerie but for as much as the Apostle giueth it a generall terme No man taketh honour vnto him selfe euen in the common wealth in matters of this vaine life not onely the God of peace wil not haue his people to liue in confusion euery man to exalte himselfe but also limitteth to euery one the bounds of his calling in which God hath giuen him honour and without which bothe hee sinneth against God and offendeth his Prince that hath appointed him The Iustice muste deale with those thinges whiche apperteine vnto a Iustice a iudge with the things of a iudge and as it is rebellion for the priuate man to resist the magistrate so is it presumptiō in a magistrate to take vpō him aboue his calling We haue gotten amōg vs I know not what prouerb which cōmonly we call A cast off our office if this bee to cast off the lawe of our calling and take more honour then is giuen of the higher power we deserue it right wel if for such prety castes our selues should be cast quite out of our places for in matters aboue vs we be all priuate men and must goe vnto them to whom God hath giuen the iudgemente where we our selu◅s haue the place of honour there let vs be faithful as before the Lord. The second thing to be learned in these wordes is that we haue all such a calling as we may be sure it is of God for we must be called of God as Aaron was Heere dearely beloued I woulde wee had no cause to complaine or seeing thinges are so ill as they are I would we had the spirite of the prophete Ieremie to wishe that our handes were full of water or in our eyes were a founteine of teares that we might weepe day and night for the sinnes of our nation then the Lorde in due time would hearken vnto vs and the highest from his holy seate woulde regarde vs that our eyes might see all our ruines restored But nowe touching this calling in magistrates and officers of our common wealth I will say no more but in one worde as the scripture speaketh God calleth him vnto his dignitie who is orderly appointed and is a man of courage fearinge God dealing truely hauing no respecte of persons and hating couetousnesse otherwise if by bribing by ambition or by any vnlawfull meanes he come to his preferment the more he knoweth himselfe the more he wil feare least his calling be not of God but this they will regarde to whome it belongeth our speciall doctrine here is in the callinge of the ministers wherof by the grace of god I wil tel you the trueth but because this and other thinges are nowe in bitter controuersie betweene our selues so that the vncharitable wordes of our mouthes are witnesses against vs of the euill affections of our hearts and our hurtfull doings one toward another do shew abundantly that euil will hath taken deepe root within vs I protest y I haue neither part nor fe lowship in this diuisiō but in loue vnitie I beare him witnesse who speaketh trueth and beare with his errour who is deceiued acknowledging my self more vnworthie then either both And that you dearly beloued may hold fast the bonde of peace and not be broken off with euerie temptation I befeeche you consider but this with me hath not God giuen his gifts diuersly to one more to one lesse to one ten pounds as it is in the parable to another but one and can we thē all know a like must we not of necessity one know more another lesse one be more wise another lesse one vnderstand this truth another that euen as God reuealeth it and euerie one of vs haue our wantes in which wee may bee better taught and shall it not be euer so as long as our knowledge is in part we see not the
No creature at all shal yelde his seruice vnto them the elememtes of the worlde shall seeme to melt away This state of miserie Christe entred into and sunke downe deepe in this confusion and who can expresse his sorrow Beeing full of goodnesse he had the reward of euil full of obedience he was punished as wicked full of faith yet had the reward of a sinner inheritour of all things and Lord of all yet nothing at al to doe him duetie the King of Kings and Lord of lordes yet made an outcast and abiect of the people the ruler of all and God of glorie yet compassed with shame and great confusion the authour of life yet wrapped in the chaynes of eternall death the onely begotten of his father and his best beloued yet cast off as a straunger and chasticed as an enimie the brightnesse of glorie and the beautie of the highest heauens yet crucified in dishonour and throwne downe into hell O picture of perfect wretchednesse and image of miserie howe iust cause founde he to crie out alowde My God my God why hast thou forsaken mee his whole bodie and nature like vnto vs altogether broken with the rewarde of sinne his soule powred out into all calamitie the wrath of his father and condemnation resting vpon him How truely may we here say and confesse the article of our faith He descended into hell How liuely do we see it perfourmed that the Prophet speaketh of The snares of death compassed me and the paines of hell tooke holde vpon me I found trouble and sorrow This was the cōpassion that he had towardes vs by whiche he suffered with our infirmities more then Aaron or all the priestes of the lawe coulde possibly haue done for vs If we could possiblie consider dearely beloued as we should we would gladly imbrace him as the high priest for euer of the new testament when we shal be made of one fashion with him throughe some measure of his afflictiō to feele the weight of our sinnes then we shall confesse what cause he had of complayning and how dearely hee hath bought the honour of the high Priest and Mediatour The Lord lighten the eyes of our minde that with open countenāce we may behold him who for our sakes endured such a death of the crosse wee shoulde not then need many exhortations the remembrance of the latter end would keepe vs safe from sinne But let vs now see what the Apostle further teacheth vs and while our sauiour Christe is in these greate extremities what fruite of well doing he hath learned by it It followeth And although he were the sonne yet learned he obedience by the things he suffored Lo dearly be loued this was no little profit of all his troubles he learned thereby how and what it was to obey his father that when these things rested all vpon him yet he could say in meekenesse of spirit Not my will my father but thy wil be done he might haue great boldnesse that his obedience was perfect The shame of the worlde the afflictions of the flesh the vexations of the minde the paines of Hell when these coulde make him vtter no other wordes but Father as 〈◊〉 wilt so let it be done what hope what faith did he surely build on that his obedience was precious in the sight of his father this example is our instruction We knowe then best how we loue the Lord when wee feele by experience what we wil suffer for his sake It is an easie thing to be valiant before the combate or to dreame of a good courage before the hart be tryed but in dede to be vnshaken in the midst of the tempest and to stand vpright when the ground vnder thee doth trēble this is to knowe assuredly thou art strong in deede and to say with boldenesse thou shalt neuer be moued this our Sauiour Christe might throughly glorie of The heauen earth and elementes they were all his enimies his Father in whome he trusted shewed him an angrie countenaunce he that fainted not but cryed stil Thy wil be done O Father he may be bold of his obedience there is no creature can make him falsifie his faith If this be the fruite of our afflictions the Apostle speaketh not without great occasion Account it for an exceding ioy when ye fall into sundrie troubles For what can bee more ioyful vnto the soule that is oppressed then to giue this in experience that neither hight nor deapth shall remoue him from the lord The glory of Abraham was exceeding great when he had sealed it with practise that he would forsake his countrie his kinred and his fathers house at the commaundemēt of God to go whether he would shew him then he knew by good proofe hee was made worthy of Christe when he could forsake Father mother house lande and all thinges to come vnto him The patience of Iob was not thoroughly knowen till all his goods were spoyled and he left exceedinge bare in that case when he spake so boldely Naked came I out of my moothers womb and naked shal I returne again the Lord hath giuen the Lord hath taken away as the Lord wil so is it done the name of the Lord be praysed for euer Nowe might Iob be sure of the strong patience which should bring foorth hope that neuer should be confounded Our brethren before vs whiche so constantly haue holden the professiō of their faith that y flames of fire could not make it wauer they had a good witnesse that their election was sure when they might speake by experience that neither life nor death coulde remoue them from the loue of God. Thus the good grounde is knowen what it is when the heate can not scorche it nor bryers and thornes turne the good corne into weedes but thoroughe all stormes it will giue nourishment to the seede til it giue greater increase to Gods honour and glorie The best of vs all let vs thanke God for this profitable experience for before it come vnto vs we knowe not howe great the rebellion of the fleshe will be The Apostles of Christ they bragged not a little that they woulde neuer forsake their maister Christ he alone had the wordes of eternal life and they would not chaunge him for another they beleeued him they knewe him to be Christ the fonne of the liuing God and there was no other sauiour But when they sawe the swordes and staues the rulers offended the people in an vprore the crosse at hande their courage fell downe they forsooke him all and fled away Peter was not a litle stoute as himselfe was persuaded he would neuer forsake Christe though he should die for his name and for proofe of his courage he drewe his sword stroke so venterously that he had almoste slaine one he seemed to be at a point and fully resolued that he would not leaue his maister till the sworde shoulde diuide them but alas this boldnesse was
the present time not knowing that the time passeth the cōcupiscēce is ended in it that that lord after wil call thē to iudgmēt Thus the Prophet Daniel nameth the sinnes of Nabuchadnezar his errours and Abacuch making his prayer for all the sinnes of Israel hee nameth them their ignorances let vs therefore as this Apostle before warned vs beware lest we be hardned with the deceites of sinne but knowe for a suretie when wee be delighted with euil it is our errour if we were wise we would neuer be deceiued with so hurtfull enticements It followeth now in the third verse And for the same cause he must as for the people so for him selfe offer sacrifice for sinne In these words the Apostle beareth witnesse of want imperfection of the priesthood of Aaron that though he appeared as a mediatour betweene God and his people yet he was not perfecte for suche a woorke but acknowledging his owne sinnes hee sett him selfe in their number which looked for a better mediatour who was only figured could not be exhibited in his person to this end he offered sacrifice both for the people and for him selfe according as hee was expresly commaunded in the lawe of Moses as wee reade in the ninth Chapter of Leuiticus and againe after is here mentioned in the seuenth Chapter following And here we see the propertie required in a mediatour that is that he be absolute holie without spot to whome it can not bee said Physician cure thy selfe for then could he be profitable to none but who soeuer shall take vpon him this worke to pacific God and to conquer Satan he must haue a body prepared of God to all obedience he must be armed with the power of God to beate and vanquish sinne hell and condemnation so to abolish the Diuel they neuer knewe this neither the righteousnesse nor yet the power of a mediatour who so easily haue giuen this glorie vnto weake men for this streight condition the iustice of GOD requireth of him that shal reconcile man vnto God that he bring in him selfe all the righteousnesse whiche his holie lawe requireth by it first to sanctifie him selfe to be accepted and in that innocencie to beare the punishment of the sinnes of his people that hee might sett them free then in the power of his spirite to ouercome that punishment rise from it that it might be abolished and all with him might haue entrance into glorie and eternall life Now this comparison of the Apostle somwhat more plainly appeareth in which we see the dignitie of Christe Aaron was in nature a perfect man and so was Christe and more excellent in propertie beeing without sinne Aaron ministred for the peoples sake and for his own also beeing a sinner Christ for his people only himselfe needing nothing Aaron offered sacrifice but of other things none of his owne Christe offered his sacrifice his owne and him selfe Aaron had compassion on his brethren but in a certeine measure and the greatest parte of it for him selfe and sorrowe of his owne infirmities but Christe wholie was grieued for vs and for our sakes onely he bare infirmities of all which the doctrine is plaine vnto the people of Israel that not Aaron but Christ was the great high priest to reconcile them vnto God And here we see touching that that is said the high priest offered for his own sinnes and for the sinnes of the people that is not ment that his sacrifices were in deed a cleansing of their sinnes for neither can the bloud of Calues Goates wash away that infection neither can a sinnful man offer a sacrifice of such price onely the Lord Iesu offering his body could do so excellent a woorke but that the sacrifices of the lawe and that high Prieste were said to purge sinnes it was onely in figure as being signes and tokens of Christ and of his bodie to be sacrificed vppon the crosse which redemption they confessed and beleeued in their oblations and God sealed it vnto them by fire from heauen consuming their burnt offerings that their faith was precious in his sight and he would perfourme his promises vnto them according to their hope and giue them a sacrifice for their sinn euen his only begotten sonne that euery one which beleeued in him should not perishe but haue life euerlasting and in wittnesse of this constant trueth because their sacrifices were as figures of it he giueth them the name of that which they figured and calleth them sinne offeringes and propitiatorie sacrifices and reconciliations betwene God and them And this is cōmon to all sacraments of the olde and newe Testament that they might be vnto vs sure vndoubted pledges of Gods promises that he perfourmeth them all therefore the name and title of the thing is giuen to the figure so these sacrifices were called sinne offeringes and peace offerings circumcisiō was called Gods conenant the Lambe his passeouer the Arke his glorie the temple his rest Baptisme the washing of our new birth and what madnes is in men I can not tel why they stum ble and fall and are broken an this phrase this is my bodie Could the name of reconciliation be giuen to the bloud of an Oxe the name of Gods benefites be giuen to the cutting off of a litle skin and to a white lambe his glorie his blessednesse his rightcousnesse to golde to stones to water and can not the name of the body of Christ be giuen vnto bread or could not the name of forgiuenesse of mercie of couenant of glory of presēce of righteousnesse change the nature of golde stones fleshe water and such like and must needes the name of bodie streight change bread into fleshe or is not the sacrament of Christes bodie and bloud as glorious a mysterie as full of trueth as other sacraments were why should it not haue a greater honour named by the thing whiche it representeth but this as occasion is offered and in a worde for the thing is plaine to those that will vnderstand they that with affection haue robbed themselues of iudgmente let vs pray for them and they that do belong vnto the couenant shal one day with vs confesse the true doctrine of the sacrament in which it is sealed Now Let vs pray c. The 23. Lecture vppon the 4. 5. 6. verses 4 And no man taketh this honour vnto himselfe but he that is called of God as was Aaron 5 So likewise Christ tooke not to him selfe this honour to be made the high priest but he that said vnto him Thou are my Sonne this day begat I thee gaue it him 6 As he also in another place speaketh Thou art a priest for euer after the order of Melchisedech Tolde you the Apostle here maketh comparison betweene the priesthood of Aaron of Christ that so by conference the dignitie of Christ might more appeare The comparison hitherto hathe beene in this that the