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
fulnes of all trueth and hath not God giuen this diuersitie vnto vs for a good purpose y thus standing in neede one of another wee should all more effectually loue and helpe one another looke not for it therefore wee all agree in euerie thing for it shall neuer be till wee do all see the Lorde Iesu who onely is perfecte wisedome and trueth But looke for this and pray that you may see it that seeing wee agree in the faith of Gods elect and in the hope of saluation that is in the Lorde Iesu that we may walke together in it in loue and kepe this vnitie of the spirite in the bande of peace And to those who are aduersaries in this case against vs if they vouchsafe to heare moste humbly I beseeche them to consider howe precious all trueth of the Lord is and to seperate all affections from them so that their heartes may beare them witnesse in the night bothe vnseinedly they seeke it and faithfully they will imbrace it all that the Lord shall reueale vnto them which mind the Lord graunt vnto vs with them that his truth may be of all embraced his churche may haue holy peace Now let vs returne to our text No man taketh honour vnto himselfe but he that is called of God as Aaron was a very flat and plaine sentence No minister ought to be called in the Churche but he whose calling may be knowen to be of god Suche persons such qualities suche places as may be knowen y Lord hath ordeined onely suche elections ought to be in the Churche and this all men must needes graunt Hereof I may first conclude touching the person of the minister that because in all places by the prophets by the Apostles by our sauiour Christe God alway requireth that his ministers bee of good reporte well grounded in faith able to teache his people therefore if ruffians if Papistes or men of an vnknowen religion if ignorant men and not able to teach be chosen vnto this office I dare boldely affirme it their calling is not allowed of God and therefore not accusing any of ruffianrie or poperie I leaue that vnto the Lorde yet I thinke it not amisse to adde a worde or two of their popishe orders and priestes of their calling You knowe first this certeine principle No man ought to take honour but he that is called of God as Aaron was Now would I faine knowe of all those orders which the Papistes had what one of them was of God either touching the woorke whereto they are appointed or else the qualities required in them of which they be examined For first touching the qualities of Gods ministers of whiche the churche examineth them wee all know this day that these they are they must bee blamelesse watchfull sober modest herberous wise gentle apt to teache able to conuince the aduersarie such as gouern wel their whole families no drunkardes no quarellers no couetous men these be the qualities that God requireth But the Pope how doth hee examine his priestes the Bishop or else the Archdeacon with some other priestes they call the parties and examine them first whether they be xxv yeare olde then whether he vnderstand any latine then whether his father and mother were honest or whether he be a bastarde fourthly they must marke handle euerie member of his bodie whether they be sounde and number his eyes his eares his nostrels his hands his fingers his feete and if they mistrust hee must put off his shooes to see whether his feete bee of wood or no. Fiftely whether he haue chast flesh that is whether he haue married two wiues or else a widowe Sixtely how long he hath bene in orders and what when and of whome hee had his orders Seuenthly what liuing hee hath to mainteine him either by patrimonie or by benefice These thinges by streight examination beeing well knowen then the Bishop telleth them that there be xiiii especiall thinges which Sainct Paule to Timothie requireth in a minister and wisheth them to consider of them Was there euer darke night so contrarie to a shining day as these bables of Antichrist are contrarie to the ordinaunce of God Now touching the office wherevnto God appointeth the ministers of his Gospel is it not this to preache his worde and minister sacramentes other gouernours of his Church are they not for the peoples obedience vnto this worde and for prouision of the poore But the Popes officers from the highest to the lowest what similitude haue they with these the first officer in their churche is a porter and he hath this authoritie giuen him to ringe the bell â—…o vnlocke the Church and vestrie doores to open his booke if any man preache and this hee is charged to doe sincerly euen as he will make his accompt to God. Their second officer is a lesson reader and he must reade or sing the lessons and hallow breade and all greene fruite and studie the booke in whiche their lessons are and all this he must do faithfully and to the full The third office they haue is to coniure and the exorcist or coniurer he hath charge with a certeine charme to cast out diuels to bid them that doe not communicate departe and to powre water into the chalice at communion and this hee muste doe verie diligentlie The fourth office is of Acolites and they must carie the candlestickes light the tapers and prepare bread and wine when there is a communion and of this they must haue greate consideration Their fist order or office is of greater accompt and is of Subdeacons and they muste prouide water against masse washe the palles and corporasse clothes giue the Chalice and couer vnto the Deacon and this they must do verie cleanly and diligently beside they muste vowe chastitie serue at the Altar and haue authoritie to reade the Epistle for the quick and the dead The sixte order is of Deacons and he may sometime for want of a better baptise and preache but his especiall charge and authoritie is to serue at the altar and reade the Gospel for the quick and the deade and hee must greatly bethinke him what an high degree he hath taken The seuenth order is of priesthood and it is tolde him that he must preach baptise blesse and rule but his principall sole authoritie giuen him in consecration is to say masse offer sacrifice for the quick and the dead and to forgiue sinnes This authoritie hath also the Byshop when he will and specially he must beare a crosyre staffe weare a ring and rule ouer other The Pope him selfe he may do the like but especially he may weare a crowne and a pall and hath fulnesse of power to doe all things for the glorie of God and the blessed virgine and the holy Apostles Peter and Paule and for the church of Rome These dearely beloued are the order sof the Popish church not one worde feigned of me but euerie whit set out in their
life in Christe is to bee obedient vnto his will. What so euer be the way that hee will shewe vs and bid vs walke in it let vs neither decline to the right hande nor to the lefte but goe forwarde in the same We are not to loke into the worlde how our fathers before vs haue walked Our iniquities the iniquities of our fathers shall be bound together If wee be partakers of their euil doings If we go after Baalims which our fathers haue taught vs we shal be fed with the wormwood which our fathers haue eaten The gouernement of the church is vpon the shoulders of Christ he giueth vs the lawes by which we liue he ruleth alone in the house of Iacob his voice must be followed We may not now euery one say wee haue a vision we haue a dreame God hath spoken by his sonne and charged all to heare him We may not boast our selues of Sainct or Angel to hearken to new doctrines which we haue not learned for God hath not put in subiection vnto Angels these dayes of the Gospell in which we are but vnto Christe who is made the head of his people and all thinges are in subiection vnder his feete so that this is the way we haue to walke Christe is our Lord let vs receiue his lawes he is our mayster let vs followe his rules he is our Apostle let vs heare his Gospell Let vs obey in all things and we shal be established This is the glorie that GOD hath giuen vnto his sonne he is our lawgiuer we haue no other If we will leaue the stubbernnesse of our owne heartes and obey him as life is in him so wee shall surely liue for the Lorde hath not as greate pleasure in burnt offerings and sacrifices as when the voice of the Lorde is obeyed It is an euerlastinge truethe That to obey is better then sacrifice and to hearken is better then the fat of Rams for to disobey is as the sinne of witchcrase and to chaunge the law that is set before vs this is wickednesse and idolatrie Let vs not be wise in our owne conceites to frame God a religion such as we will. This is to drawe iniquitie with cordes of vanitie and to pull sinne after vs as with car tropes A iust recompence of such wearye labours when God shall say vnto vs who hath required these things at your hands Let vs then followe so as wee be called and bringe into captinitie euerie thought of man to the obedience of Christe And the Lord our God for his Christes sake giue vnto vs heartes ful of humilitie that we may think him wisest and rest in his decrees that we be neuer spoiled through vaine Philosophie and the traditions of men but harken vnto him who is onely wise that at the last we may liue with him who hath alone immortalitie and shall fil vs with his glorie for euermore Whiche times the Lorde God bring speedily vpon vs and finishe the dayes of sinne for his mercies sake that we may enter into the heauens whether Christe is gone before vs and reigne with him for euer who is our onely Sauiour to whome with the Father and the holie Ghost three persons and one God be all honour and glorie worlde without ende Amen ¶ The xxv Lecture vpon the 10. verse and so forth the residue of the Chapter 10 And is called of God an highe priest after the order of Melchisedech 11 Of whom we haue many thinges to say which are hard to be vttered because ye are dull of hearing 12 For when as concerning the time ye ought to be teachers yet haue ye nede again that we teach you what are the first principles of the word of God are become such as haue neede of milke and not of strong meate 13 For euerie one that vseth milke is inexpert in the word of righteousnesse for he iâ—… a childe 14 But strong meate belongeth to them that are of age which through long custome haue their wittes exercised to discerne both good and euill WE haue heard before what comparison the Apostle hath made betweene Christ and Aaron and how the excellencie of Christ is incomparable aboue him in all workes of the priesthood our benefite by him vnspeakablie greater as of whome alone is all saluation The conclusion of the same disputation is added now in the tenth verse And he is called of God an highe priest after the order of Melchisedech which words do conclude in shorte summe all y hath been spoken â–ª first that Christ is our priest hath therfore the name of the high priest giuen him Secondly what kinde of priesthod he hath not Aarons for for it Aaron himselfe was sufficient appointed of God but another spiritual priesthod after the order of Melchisedech Thirdly that vnto this priesthod he was called of God to this sense and meaning the wordes are plainly set downe in this tenth verse as you haue heard of all which we haue spoken alreadie Nowe because this priesthod of Christ after the order of Melchisedech was not well vnderstood what kinde of priesthod it should be of what vertue and grace therefore the Apostle meaneth more at large to speake of this that they might vnderstand it as his maner is often to make exhortation to stirre vp their dull spirits least they should heare in vaine so here in the eleuenth verse and after following he maketh a long digression vnto the beginning of the vii chapter both to persuade them to holde a good vnderstanding of all that hath been spoken and to prepare them more diligently to other things that should be taught that so they might all glorifie God in good wisedomâ—… and knowledge of the mysterie of his wil. And this exhortation he beginneth thus Of whome we haue many things to say which are hard to be declared because you be dull of hearing Here first the Apostle the more to stirre them vp diligently to learn this mysterie of Melchisedech how he was a figure of our Sauiour Christ and the priesthood of Christe was represented in him he saith first that the matter is harde and difficult to be declared and therefore requireth great heede and dâ—…ligence This place dearely beloued let vs learne well for it hath many good instructions in it it is harde saith the Apostle and therfore you must adde more diligence to it Heere firste wee learne a good cause why it pleased God to leaue places in Scripture harde to vnderstand like as other places are easie for as the easinesse is because none should bee discouraged but all learne so the hardnesse is because none should be negligent and carelesse and heerein the Lord hath delt also mercifully with vs for seeing all carelesnesse in reading his worde in whiche his wisdome is reuealed is the taking of his name in vaine our ownâ—… profite doeth now make vs take more heede of this finne for we cannot vnderstand or be edified by it but with
he beginneth his comparison making this as common both to Christ Moses that either of them ruled in the house of God and either of them was faithful in his charge but yet so as Christ was much more honourable therefore to be of vs acknowledged our onely Prophet The place heere alledged that Moses was faithful is written in the 12. of Numbers where GOD giueth him this testimonie and therefore maketh it a warrant that God had chosen him aboue all other Prophets to whom he would more clearely and fully reueale his will and therefore none in all the children of Israel not Aaron not Myriam not any to presume against him A notable place and very fit for the Apostles purpose for directly it teacheth that likewise Christe who of all other was moste faithfull was also most glorified of his Father to be a Prophet aboue al prophets where he saith That Moses was faithful in all his house that is in all the people of Israel whiche was his Church called in the Scripture manie times The house of GOD to shewe in how nighe a bonde God had taken them that he addeth All it sheweth that to euery one Moses was ordeyned of God a Prophet to reueale all the will of God neither any part of it was concealed from him that he knew it not neither kept secret by him that hee woulde not declare it but faithfull in all his house whome in all things euery one should followe and in this was an image of Christ to come who in al the house of God should be absolutely faithful aboue all other that euer were before or after Heere we haue two especial things to learne Christ was faithful in al his house if in all his house then is there no peece of the house of God which Christ hath not built vp vnto perfection for if any little parte or parcel of it be least by Christe imperfect then in it he was not faithfull to finishe the worke that God had giuen him Our Sauiour Christ then if we wil receiue him with all his praise and giue him the glorie of all his work we must confesse he hath built a perset house and made full all the holinesse of his Saincts that they might be washed from all vncleannesse and at the last be presented by him vnto his father a glorious church not haueing spott or wrinckle or any like for he is faithfull in all the house of God our faith our hope our loue our wisedome our woorshipping of God our order our gouernment Christ hath taught vs all and he is vnto vs all and him alone we must set to leade vs in all our wayes If we shoulde attribute vnto him the greate and highest mysteries our predestination our redemption our iustification our sanctification c and say in such hard pointes he hath instructed vs but other thinges he hath leaft to be done by man what were this but to say Christ was faythfull in building the stately roomes of his Fathers house to make the parlour or hall or great chamber but nothing else so manifestly robbing Christe of his glorie that he was not faithfull in all his house And how are we blinded if we do beleeue it he that abased himselfe so lowe that he refused not the shame and curse of the crosse what meane we to think he did not abase him selfe to be with vs in our owne likenesse and reueale vnto vs teach vs all the wil of God what soeuer we ought to know or do Let them go them selues alone and let not vs walke in their counsell who dare require more then Christ hath taught or to presume to speake more then they haue learned of him which is to make him vnfaithfull in some part of the house An other thing in this is to be marked if Christ were faithful in al his house then are they no part of this house whiche are not built vp by him he hath not only made all perfecte but he hath also done it alone and not onely he buildeth the house but they alone are the house who are built by him so that we if we wil be this house we must knowe and feele his workmanship in vs and who soeuer knoweth him not he hath no place in the house of God for the faithfullnesse of Christ is in euerie part of it which faithfulnesse if it haue not wrought in vs we belong not vnto it And thus farre of this comparison with Moses in whiche first the Apostle giueth them both their praise that they were faithful in all the house of God. Now least the comparison should seeme equal or Moses shoulde be accounted as great as Christe euen as before he hath giuen Moses his due praise to testifie how he honoured so great a Prophete of God so nowe he sheweth the greate excellencie of Christ aboue Moses that the Iewes may also learne to honour their Messias as it beecommeth them It followeth Now this man is counted worthie of more glorie then Moses euen as much as he whiche buildeth the house hath more honour then the house for euerie house is builded of some man but he that hath built all thinges is God. Here in one especial point the Apostle reserueth vnto Christe a singular honour aboue all other and aboue Moses that is that Moses was so faithfull a ruler of the house of God that yet hee was himselfe a part of it But Christe is so a ruler of it that he hath also built it himselfe Now then seeing the workeman is more honourable then the house euerie parte of it Christ is so much more honourable then Moses This reason we see is taken of the similitude of a house a thing vsuall in our life and vnderstood of all and seeing it pleaseth God to teach vs wisedome by so base similitudes we are so much more excuselesse if we will not learne Will you see the difference betweene Christe and Moses Looke vpon a house him that made it When you see a faire house who hathe the praise The stone and timber and other matter or else the workeman that built them vp together So is it with Christ and Moses Moses was faythfull it is true and so is the stone and timber good and sound and verie apt to abide the hewing til you can frame it together But what is this to compare it with the workman â–ª Be it neuer so good it is a lump without fashion and neuer wil haue beautie in it except the workeman set to his hand euen so Moses because hee is fleshe and bloud whiche nature our Sauiour Christ hath sanctified to be a vessell of the grace of God hee was an apt matter to be made euen a beautiful portion of this house but what is this to Christe without whome Moses had perished in his owne corruption and his nature had bene lost no peece of it to come into the house of God Seeing then Moses is as a parte of
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
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