we will change him either for any other or els for al other What so euer glorious names they bring of Fathers Doctours Counsels and suche like boasting words we neither knowe them nor their names if they be ministers of Christ vnto vs their feete are beautifull and their names are honorable if they be their owne ministers wee know them not nor all their glorie if they say they be Doctours we may well say againe they are but Phariscies that will be called Rabbie We haue no Doctour but one and that is Christ he is The Apostle of our profession Now where the Apostle calleth Christe the highe Priest of our profession as we haue learned before if he be our Apostle we haue no other teacher so we learne here if he bee the Priest of our profession no part nor parcell of the office of his priesthoode wee may giue to another but professe it clearly that he is our Priest alone And as the Priest is ordeined to make sacrifice for sinne and to be a mediatour betweene God and man so all this worke wee must leaue wholy vnto him know no other receiue no other professe no other vpon whome we will lay this reconciliation to purge our sinnes and to bring vs vnto God but Christe alone for he is The Priest of our profession he hath washed vs from our sinnes he hath ioyned vs vnto God let him haue all the praise of this saluation Let vs call all the worlde into a reckoning who soeuer they be Popes prelates abbats monks friers heremites ankers their indulgences their pardons their blessinges their orders their garments their vowes accōpt all their works prayers fastings meditations pouertie nakednesse and al the chastisings of their bodies if in al this laid on a heape thou seekest to counterpeise but the least iot of thy sinne thou makest thy selfe thy priest and art an hypocrite or an hypocrits disciple hast denied Christ to be the Priest of thy profession for if he be thy Priest he is thy Priest alone purging al euery one of thy sinnes hath neither fellowe nor helper in his worke but as he hath saide so he hath done and hee hath troaden alone the wine-presse of the wrath of god Beware therefore dearely beloued of such doctours of such doctrine which in the question of forgiuenesse of sinnes carrie away your senses to any man or woorke of mans hand for it is but subtiltie to make you blinde that Christe should not be the Prieste of your profession And as it is thus in the purging of our sinnes so in beeing mediatour betweene God and vs to offer vp our workes our prayers and vs our selues faultlesse before his father there is no other but hee alone for if all Angels would present our prayers yet they could not our thoughts are so euil and our wordes so vncleane that the Angels of God can not make them righteous in his sight But if Christe giue vnto vs his spirite to minister sighes in our-heartes and in his owne righteousnes in whose mouth was no deceite will sanctifie our prayers which are of polluted lipps then wee haue a fre enterance vnto the throne of grace for he hath sanctified him selfe for vs and what so euer we aske in his name we shall obteine for thus neither our prayers are of vs but they are of the spirite of God niether are they presented from vs but from him who is our Mediatour and giueth them his owne righteousnesse to make them accepted and thus in his holie and vnsearchable wisedome findeing a meanes to sanctifie with his holines all that is ours euen vs our selues also hee hath sanctified in him selfe and giuen vs the righteousnes of his humanitie to be righteousnesse vnto our fleshe and so presenteth vs vnblamable vnto his father Thus Christ is the Priest of our profession and in all Christianitie there is no other It greeueth me heere to see the subtiltie of some who with colored words deceiue the heartes of many that are not euill When they would pull this profession out of our mouth they speake not in plaine wordes to byd vs denie that Christ is our Priest for then we would hate them therfore to kepe their credit and yet to worketheir mischefe they stammer in their tongs that the simple should not perceiue them and they say a Mediatour which is one part of his priesthood is of two sortes one of redemption and so is Christe alone another of intercession and so are all the Saints and Angels Thus they stop the mouthes of ignoraunt men then with a harlots forehead boast in their lies But when you meet these Rabbines and Apostles of their owne profession aske of them what they meane by a Mediatour of intercession they may as well say an intercessour of mediation for both are one it is as the Logicians call it a meere nugation For where there is one Mediatour beetweene God and man the man Iesus Christ it is his office to redeeme vs from sinne and to make intercession to God for vs And they rob him of this last parte of his honour who make you beleue it is a seuerall thing belonging to an other as by example we may make this more plaine It is the office of a king to rule ouer bodie and goods in whiche cause God commaundeth our obedience now a froward person that would denie to pay his tribute shall say a King is of two sortes one ouer the bodie another ouer goods my bodie I graunt to any lawfull seruice as due to our King but our Kinge is not onely the King of our goodes and I will bestowe mine otherwise Doe you not see what follie is in this because God hath submitted to Kinges two thinges bodie and goods therfore to say there bee two sortes of Kinges Euen so God hath made a Mediatour bothe to redeeme vs and to present vs vnto God and they blinde your eyes and tell you there be two sortes of Mediatours Surely euen with as good reason they might say because a man hath bodie soule there be two sortes of men one of a bodie another of a soule but to let suche deceiuers go let vs confesse a better fayth and acknowledge that Christe is the one and whole Prieste of our profession And heere let vs not forget this that our religion our sayth our hope is called our profession so he calleth it againe in the fourth chapter verse 14. and againe in the tenth Chapter the confessiou of our hope whereby we learne except wee professe it it is no religion no hope no fayth The Prophet sayth I haue beleeued therfore I haue spoken and S. Paule maketh this common to vs all we haue also beleued and therfore haue we spoken and Saint Paul sayth to the Romanes As in hart we beleue vnto righteousnesse so in mouth we confesse vnto saluation and Sainct Iohn sayth who soeuer shall openly professe that Iesus is the sonne of
thus it was necessarie it should be that he might be a faithfull high Priest to reconcile vs euen vs bodie and soule vnto God his Father It followeth in the 18. verse For in that he suffered when him selfe was tempted he is able to succour those that are also tempted These wordes shew the cause of the former saying why our Sauiour beeing made man was so much the more meete to be a faithful mediatour vnto vs towarde God for beeing man and him self tempted he felt our infirmities and had the more compassion towarde vs Other thinges wee haue to note in the 17 and 18. verse which the next time we will more speake of Now let vs pray c. The twelth Lecture more vpon the two last verses and vpon the first verse of the third Chapter 17 Wherefore in all things it behoued him to be made likè vnto his brethreÌ„ that he might be mercifull a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people 18 For in that he suffered and was tempted bee is able to succour them that are tempted CHAP. III. 1 THerfore holie brethren partakers of the heauenly vocation consider the Apostle and high priest of our profession Christe Iesus THe Apostle as I saide shewed in these last verses what profite is vnto vs in that Christ became man for so he was made a merciful and faithfull high priest The meanes of this faithfulnes was for that he hauing experience of our temptation had the more compassion on vs to deliuer vs. Heere we are first taught that Christe became a faithfull high Priest for vs because he was man like vnto vs so that who soeuer denyeth our Sauiour Christe to haue a naturall bodie like vnto ours he also denyeth that he is either a mercifull or faithfull mediatour for vs for so it pleased God to instructe him according to his manhood that by experience and feeling he should learne to haue pitie on others he calleth him mercifull in respect of the affection of his minde which was full of compassion toward vs hee is called faithfull in respecte of his constancie who would neuer leaue vs till he had brought vs into eternall life In all this we must learne how to do good vnto our brother in affliction and these two things in our Sauiour Christe we must carefully keepe if we will be righteous after his similitude We must ioyne vnto all our doing a loue and compassion to our brother in his want and a constancie in well deseruing that our loue be not wearied with paine and labour for without loue what soeuer I do it is nothing no not though I gaue as Sainct Paule saith all the goods I haue vnto the poore And I pray you is not this the law of God Loue thy brother as thy selfe wherein all our dueâ—…e is taught vs betweene man man What then though I do no murther or steale not or speake not euil though I helpe the safetie of my brothers life though I mainteine his estate thoughe I bring him increase of goods though I care for the puritie of his bodie though I mainteine his good name Except I haue in all this an inwarde loue and affectioÌ„ to do it to him with such a hart as I would haue another do the like to mee and to be grieued with all his hurt as though I my selfe susteined it except I say some measure of this loue and compassioÌ„ be in my doing my doing hath none accouÌ„t in the fight of god Marke this dearely beloued and teache it your children and I would our fathers knew it well that boast so much of the good works of the old world There is no good work vnder the sunne but that whiche is done in loue and compassion of minde and were their workes such whereof they brag when they gaue the riche altar clothes vestimentes the costlie hanginges for their chancels their bels their gilded crosses when they carued curious images and clothed theÌ„ with goldsmithes woorke when they builded chapels and chanteries when they went farre on their knees gaue riche gifts vnto shrines In all these works so much magnified where was mercie what loue what coÌ„pas sion was there in theÌ„ They pitied not I am sure the pouertie of lime stones to cloth theÌ„ so gorgeously nor they pitied not y priest in his furred gowne to put vpon him a cope of great price for all men in y world let him speak y euer was the better for it whose bodie was y warmer for y costly clothing of y church walls whose house was the lighter for the torches candels about the altar who le head aked y lesse for the goodly garland of an image or if there were in all this no profite to my brother no loue no coÌ„passion of the thing to which I gaue a gift how could these be good works y had no goodnes in theÌ„ For I thinke there is no man so vaine y will thinke he did these things vnto god y were vnspekable blindnes to thinke y with the gifts of golde and siluer I could please god he gaue no gold nor siluer for our rauÌ„soÌ„ nor he wil take none for recompence of our sinnes The Prophet plainely sayth Al my goods can bring nothing vnto thee O Lord. And how doth the Lord him selfe reiect such vaine thoughts of our hearts when he saith If I be hungrie I will not tell thee and such other like speaches in the fiftie psalme commaunding expresly if we will doe good with meate drinke cloath golde siluer c. bestowe it vpon the needie brethren for God taketh no such gifts at our hands And therfore dearely beloued al these good works of which you haue heard such boasting before God they are as nothing there is no goodnes in them for neither is there any mercie in such doings and without it it is impossible to please God in thy doeing And thus we see their workes euen their greatest workes and of supererogation when you haue weighed theÌ„ wel they are found lighter then straw And their woorkes of dignitie next vnto these they are of the same sort of no value as light as vanitie it selfe Such are their penie or groate doles when the man is dead that his executours vse to giue for his soule Was there euer folie like vnto this No work is good without loue compassion of mine owne flesh yet then is the worke done for me when my flesh is without sense and when there is no compassion or feeling left within mee But God is iust and for so fruitelesse a work he gaue a helplesse reward 〈◊〉 they bestowed a verie ydle liberalitie and GOD recompenced it with verie ydle thankes that for their benefite the foolish people should say Lorde haue mercie on his soule for whome I thinke they prayed not al the dayes of his life when the acceptble time was and the day
By soule heere he meaneth that parte of vs in which our affections are as ioy sorrowe loue hatred anger mildenesse or any such motion of vs of good or euill By spirit he meaneth the moste excellent parte of vs in which is reason wisedome vnderstanding to consider and meditate of all the works of god By ioynts and marrow he mea◅ieth all the members of our body and thus Sainct Paule vseth these wordes of soule and spirite and bodie where he saith to the Thessalonians as it is in the fifth chapter The God of peace sanctifie you wholie that your spirit and soule and bodie may be kept blamelesse vntil the comming of Christ teaching vs what is a true Christian when his minde thinketh his soule desireth his body executeth nothing but what is faultlesse before God and man. So when the worde is saide to diuide betweene the soule and the spirit it noteth the mightie worke of it in the reprobate to wound all their thoughtes and desires with feare and terrour and with astonishment of heart contrarie in the electe it crucifieth the olde man with al the concupiscences and the desires of it When it is said to diuide betweene the ioynts and the marrow it sheweth the worke in all the members of our bodie to sell them vnder sinne to worke vncleannesse with greedines being hardened or to sanctifie them in the power of God that they may be seruaunts of righteousnesse vnto him being mollified To be short in soule spirite ioynts marrowe the Apostle meaneth that the word once heard the whole man is touched and al that is with in him feeleth streight a chaunge except a heauier iudgement be vpon him that he haue eares heare not wherein yet the worde hath a worke and maketh him fall deeper in the sleepe of sinne if we will learne examples are before vs of good euil what to leaue or what to choose The prophet Abacuche foreseeing the state of Christes church what daunger should be vnto it euen then to be oppressed again when it was not yet halfe growen vp he saith When I heard it my belly trēbled my lippes shooke at the voice rottennesse entred into my bowels and I trembled in my selfe that I might rest in the day of trouble heere we see the worde diuiding betweene the ioynts and the marrow how it distempered the prophets whole bodie because of the heauie threatning of the Lorde and an excellent blessing was vnto him for this feare and trembling at the voice of the Lord in the day of trouble hee had rest So the Prophet Esay at Gods threatening against his church that euen in the dayes of Christe her peace should be broken off her flourishing glo rie shoulde againe be shadowed hee crieth my leanesse my leanesse wo is me as if he had said it consumed his flesh and wore away his beautie to heare the voice of the Lord against his people if thus wee feare in deede at Gods thretenings as his saincts do vnfeignedly reioyce at all his promises a good worke of his mightie woord is in vs and it is his power to our saluation but if we be despisers and regarde not the woord that is brought vnto vs a while we may seeme to be in peace as the sick man in his sleepe feeleth not his paine but the word will wounde at the last the spirite and wee shal feele it in our flesh what we haue despised We reade in Daniel of Belshazzar a proud king in the mids of his princes and all his roaltie he sawe a hand writing and the woorde of the Lorde was before his eyes streight his countenance was chaunged and his thoughtes troubled him so that the ioyntes of his loines were loosed and his knees smote one against another such feare and terrour came vpō him whē the voice of the lord did pronounce his iudgment And not onely thus but we see it further the wicked not onely wounded but also slaine with the word of God. When many of the rulers of the people of Israel led the people to moste shamefull idolatrie the prophet Ezechiel was sent to preache vnto them and when hee prophecied before them Pelatiah the Sonne of Benaiah one of the Princes which seduced the people he dyed in his presence A like example is of Ananias and Sapphira who at the voice of Peter did bothe fall downe dead so true it is that the word is forceable to deuide and enter betwene our reines that is to sley the wicked and to quicken the godlie Last of all it is here said that the word discerneth betwene the thoughts and intents of the heart meaning that how so euer the heart of man is prepared the woord of God directeth it either more to be hardened with the deceites of sinne or wholie to bee renewed to the loue of righteousnesse It followeth nowe Neither is thereany creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome we haue to doe These words shewe an excellent proofe of all the former things spoken of the word for seeing it is the word of God how should it not haue the power of God if among men as euery one hath moste power so his word is moste feared how should it not be but God who is the searcher of our hearts and reines and is almightie ouer all but that his worde should haue of his nature vertue and power to make the proude to feare and to comfort the humbled Let vs therefore now bee wise in time and let the worde of the Lorde fashion all our heartes if it doe not yet it worketh still and wee shall one day knowe what voice wee haue despised for as it is heere that all thinges are open vnto his eyes so we shall heare his voice when in all thinges it shall shew his power It shall speake vnto all creatures and they shall heare it the earth and sea shall bring the bodies which they haue consumed the fire shall yeld againe his ashes and the ayre her dead the elementes shall mealt away and the Heauens shall vanish the Lorde shall speake and the deade shall all arise then shal we too late bewail our madnesse which haue heard before this voice regarded it not And this let vs learne with it if such bee the strength of Gods woorde of it selfe when yet hee shall multiplie this power and make it also eternall which is infinite what shall we say then but O Lorde who shall abide it when hee shall pronounce Go you cursed into eternall fire what condemnation shal be vppon the wicked surelie dearelie beloued as it is greater then our heartes can immagine so yet in this similitude we may see as it were an image of it for as his worde diuideth betweene soule and spirit marrow bones cogitations and intentes so we knowe that in euery parte of them the wicked shall feele Gods anger head and arme
Our Sauiour Christ being y eternall sonne of God through the work of the holy ghost was made man of the virgin Marie and borne without originall sinne and by the same spirit filled still his manhood more and more with grace till the fulnesse of all righteousnesse was within him that so his manhood might inherit saluation according to the promisse Do this and thou shalt liue But hitherto as he is righteous so he is righteous for him selfe and only that man is yet blessed which was conceiued by the holie Ghost and borne of the virgin Marie Our sinnes doe yet remaine and we abide holden vnder the death of them and therefore as his first woorke sanctified him self so yet there remained more that he might sanctifie vs For when he commeth to vs he findeth vs in sinne through sinne in death and in the condemnation of the diuell who had the power of death So that he had nowe another worke then in his first righteousnesse to sanctifie his owne bodie He must also abolish sinne and death and hel in which we were holden if he wil be a sauiour vnto vs And heere he must multiplie all his former righteousnesse and make it infinite for a greater worke is behind and a new law is giuen vnto him a law neuer giuen to all flesh a singular law out of the depth of Gods wisdome and goodnesse which without the fall of Adam had neuer beene seene neither of man nor Angel a law of a redeemer that is a law by which he might bring man from death to life from hel to heauen from hatred to loue and from the diuell to God a work farre greater then to make the worlde of nothing This law was to loue God his brother not in vsual things of life whervnto al we were appointed but in taking vpon him sin and death and treading the winepresse of the anger of almightie God. And this thing he hath also done For being righteous pure holie and without spot the sinne that abounded he tooke it all vpon him and deathe that reigned he submitted him selfe vnto it and went as despised among men in shame in ignominie in affliction of the flesh for the sinne of our bodies and in anguishe of spirite in mourning and in sorrowe to beare the sinnes of our soules before GOD feeling the heauinesse of his wrathe whiche was the sting of death and condemnation and before man shewing the signes of it vpon a cursed crosse in agonies bloudie sweates and in wofull crying according to the sense and feeling of sorrowe that was vppon him And all this he endured not vnwillingly for then he had done nothing but with exceeding ioy of heart that he had found out the miserie in whiche he might seale it howe muche he loued his father and make it manifest howe he loued vs So went he willingly vnto death and that he might satisfie the iustice of his father and purge the sinnes of his people with all his heart he gaue his bodie vnto the crosse and his soule a sacrifice for our sinne which obedience was accepted of his father the iust punishment of all sinne and full redemption of all his elect And this the Apostle here meaneth when he sayth that by himselfe he purged our sinnes And because he saith by himselfe he purged our sinnes in this we see a cleare discharge giuen to the Tabernacle and all the sacrifices at the doore of it not one of them purged sinne And though some wee called sinne offeringes and the sinnes of the people in such sacrifices were saide to be forgiuen yet they had that name and calling not according to the merite of the woorke but according to the vertue of the thing they signified euen as the Lordes supper is called the communion of the bodie of Christe and baptisme is saide to bee the washing away of our sinnes not in trueth of the thing but in mysterie of the signe The phrase being so vsed for more assurance and warrant of the promise not to carrie the grace of God from our sauiour Christ and his spirit to the dumbe elements of bread or water And if the Iewes are here instructed to leaue their vaine trust and confidence in the lawe and to knowe that the forgiuenesse of their sinnes was not in meates drinkes and diuerse washings and carnall rites of the temple nor in the bloud of Goates and Calues or in the ashes of an heifer sprinckling thē which are vncleane but onely in the precious bloud shed and the bodie crucified of Iesus Christ notwithstanding all these ordinaunces were giuen them of God what could our fathers say who sawe the Lawe abrogate the temple pulled downe the lande prophaned the Iewes scattered the wordes of faith preached and that they should glorie in nothing but in the Crosse of Iesu Christ what could they say either Tertullian for fasting crossing oyling whiche he learned and had of Montanus the heretique Or Cyprian for satisfaction or Theodoretus for martyrs merits or Cyrill for iustification of woorkes or Augustine for prayer for the dead or Ierome for so many superstitions of lights garments vessels c. Nay what can we say who haue seene all that the olde fathers haue seene why at this day we should loue their errours nay why we should deuise new of our owne which the oldefathers knew not why haue we loued the popes woful Iubileis or his damned pardons why do we yet think that the masse is a sacrifice propitiatorie for the quick dead why was purgatorie first drempt on as much hotter thē our fire as ours is hotter then a painted fire or why was the building of chapels chauntries or religious houses thought to be a meanes to deliuer vs from such burning A thousand such things why we haue loued them what cause can wee alledge before the Lord The lawe of God giuen by Moses his faithfull seruant a lawe which had bene a scholemaister to leade many thousands vnto Christ could it not stand with Christ without darkening of his glorie and can the lawe of the pope giuen by Summists Canonists a people not knowē in y house of God which lawe onely leadeth to the obedience of the church of Rome can it be that it should bring any light to the gospel of Christ I nede not stand in ma ny words to confute so great folie I leaue it to the conscience of all that be wise hearted whether God abrogating his ownelaw ment that the pope shuld institute a new or whether he ment to take away all earnall ordinaunces that hee might make it plaine whiche the Apostle heere teacheth that by Christe alone all our sinnes are purged But heere some man by a subtile enimie may bee easily deceiued who will saye All this neede not they attribute not the forgiuenesse of sinnes to the popes pardons or to any masses but to Christ alone The Pope and masses are onely the applying of the fruit of Christes death vnto
shal descēd down but the word is nigh vs euen in our mouth that we should speake it in our heart that we should knowe it With this spirite the Prophet Dauid sayth I haue knowē long since by thy testimonies that thou hast established them for euer And this spirite maketh vs see in the scriptures a doctrine without all earthly thoughts the wisedome of man boldly troaden downe more force to moue in plaine speache then in all the eloquence of Tullie Demosthenes a doctrine which alone hath stoode euer in honor whē all other doctrines haue bene worne out with time a doctrine which hath ben assaulted with ten thousand imaginations of men yet abideth pure with out all infection of falshood this the spirite of God makes vs see in the scriptures more cleere as I said then we see the Sunne light with our eyes and the word of God hath all his credit in it selfe it needeth not the church it wil not haue the Pope to beare witnesse with it Now dearely beloued if any of you feele not this warrant in reading the worde of God aske of him that giueth and vpbraydeth no bodie and you shall vnderstand all that I haue said Set your heart vpon it loue it with all your soule Chaunge your selues with reading into those affections in which you see euery place written and you shall percelue Solomon is your good warrant Seeke after wisedome as you seeke after siluer and you shall finde it Thus muche I thought good to say vnto you by occasion of this earnest exhortation of the Apostle to hearken diligently to the Gospel of Christe He sayth after How shall we escape if wee neglect so great saluation Let vs note here that the Apostle calleth all transgression of the word of Christ the neglecting of so great saluation Wee must not looke till men either speake open blasphemie or doe all things to the open dishonour of God as men manifestly giuen vp to reprobate senses All sinners did neuer fulfill one measure of iniquitie but we see in the Gospel as wel he is condemned that hideth his talent in the ground and doth no good with it as the other that wasted his maisters goods and liued riottously with drunkards and gluttons Euen so it is with vs a great number of vs will not blaspheme the Gospel as Papists do and call them which professe nothing but it alone scismatiques heretiques Lutherans c. A great number of vs hate the knowen sinnes of manie adulterers drunkards oppressors dissemblers flatterers c. but be not deceiued surely this is not inough if we doe but neglect the Gospel how can wee escape The lawe giuen by Angels forbad not only the open breaches of it but it also required of vs that we should loue it that we should delight in it that it should be more deare vnto vs then all our iewels or other ornaments How much more the word spoken by the sonne of God must we not onely not openly transgresse against it but also how ought we to loue it how to delight in it how to account all things but doung in comparison of the excellent knowledge of Iesu Christ that we may know him and the power of his resurrection and the fellowship of his sufferings beeing made like vnto his death trying howe wee may come to the resurrection of the dead This dearely beloued must be our life and we must bee as men who haue both dwelling and freedome in the heauenlie Ierusalem to reioyce in the Lord alwayes reioyce For if other we be of a dull spirite that we haue no ioy of our hope or when we taste a litle if it be streight forgotten so that the Prophets words be true in vs That our righteousnes is as a morning cloud and as the morning dew it goeth away it is with vs according to the common prouerb As good neuer a whit as neuer the better and all our Religion is in vaine for a spirit of slumber hath ouertaken vs And though we draw not our sinns after vs as with cart ropes yet we do neglect the great saluation of christ This I say that we might stirre vp the grace of God that is in vs not once to be negligent in the care of the Gospel but that it may euer be vnto vs as it is in deede a promise of gladnesse the pleasure of our youth the comforte of our age that all our dayes may be in peace It followeth in the fourth verse God bearing witnesse vnto it with signes c. Heere we learne that all signes wrought by God serue to the setting out of the Gospel The Apostle speaketh plaine and we must needes heare in all the signes that are wrought by God he beareth witnesse with them to the Gospell of his sonne And our sauiour Christ him selfe is the first scholemaister of this doctrine for when he sendeth out his Apostles to preache he giueth them their charge to preache that The kingdome of heauen is at hande and he giueth them this warrant of the doctrine Heale the sicke cleanse the lepres c. And where no opportunitie was to teach the doctrine he giueth them charge there not to tel of any miracle done so that assuredly we know those that are true miracles which strengthen the worde and all other are illusions of Sathan whose ende is superstition A notable testimonie of this trueth God him selfe giueth in his lawe where he saith plainely If a prophet come vnto you and worke signes and woonders though they haue neuer suche effect and be vnfeigned yet if that Prophet call you out of the waye in whiche God commaunded you to walke thou shalt not beleeue that Prophet but thou shalt sley him for they are no signes and tokens in whiche thou art iustified but the word of God is the seede of thy newe birth and the milke with which thou art nourished to be a perfect man of God. If signes and woonders carrie away thine eyes that thou shouldest not see the Gospell cursed are y signes thou too that beleeuest if thou turne not againe from such snares of Satan And let vs here dearely beloued carefully beware for our dangers are exceeding you knowe how the vaine heart of man is not a little moued with euerie shewe of a wonder if it be but a iuggler whole heapes will go after him and be partakers of his sinne If there come to passe any vn◅yonted thing rumour streight inlargeth it and carrieth it farre and wyde The diuel seeing this vanitie of our minde abuseth streight our foolish simplicitie and with many idle signes and shewes he carrieth vs in deede into deadly blindenesse Of this our Sauiour Christ warneth vs and biddes vs beware for there shall come deceiuers which will shew great signes wonders able to seduce if it were possible the verie elect And S. Paule foretelling the cōming of antichrist he sayth that through the working of the
it to be garnished with golde and siluer and vaine sightes of a corruptible eye which in time consume and the rust and canker frett them away But in thine heart which Christ hath sāctified there is greater treasure then this If thou loke vpon the earth thine eyes are cleare to see from East to West and all is thine the stones in the streete are at league with thee and the beasts of the field are at peace with thee Let all the tyrants in the earth lift vp their handes against thee they shall not finde any thing vnder heauen to doe thee hurt all creatures are sworne to thy safetie it is not possible for man to breake their faithfulnesse they can do nothing vnto thee but good Loke also without the boundes and compasse of Heauen and Earth and with pure eyes thou seest greater thinges then these thou seest hell abolished death troden vnder feete the first sorrowe cast out into shame Saints Angels are in thy sight immortalitie hath lengthened thy dayes the glorie of God is before thee in a glasse He that can builde thee suche an other tabernacle let him be thy God and where else thou findest suche treasure there settle thy heart or if this only be the greatest reioyce only in this and pray for a sincere faith that thou mayest in deed see it and haue thy soule knit vnseparably vnto it that thou mayest greatly despise all other thinges say as the Prophet Dauid said What is man that thou art mindful of him And thus farre at this time Now let vs pray c. ¶ The ninth Lecture vpon part of the 8. verse vpon the 9. 10. verses 8 But we yet see not all things subdued vnto him 9 But we see Iesus crowned with glorie and honour which was made a litle inferior to the Angels through the suffering of death that by Gods grace he might tast death for all men 10 For it became him for whome are all these thinges and by whome are all these thinges seeing that he brought many children vnto glorie that he should consecrate the Prince of their saluation through afflictions I Tolde you at the beginning that the Apostle in the first seconde chapter setteth purposely out the person of Christ how he is God man how he set out his godhead in y first chapter you heard vnto which hee addeth this earnest exhortation in the beginning of this chapter wherof also we haue already spoken Nowe in these woordes whiche wee haue read he beginneth the other parte of his purpose to teache that our Sauiour Christe is perfect man and taketh his occasion of the text before alledged which he applyed vnto Christe as chiefe and principall though it be ment also of all men for when he had so highly magnified man in consideration of mans present state a doubt is streight moued Howe can this bee sithe we see not these things yet subiect vnto him To this the Apostle aunswereth that it is alreadie accomplished in our Sauiour Christe who is beecome man for our sakes and through death hath gotten this glorie for vs so heere is a full declaration how this prophesie alledged is verified in man and a preperation to teach more at large how Christe is perfect man In the words of this eighth verse But now we see not yet all thinges subiect vnto him he moueth the doubt whiche is easily made against that Scripture whiche so highly extolled man and aunswereth thus vnto it In deed I graunt all things are not yet thus subiect vnto man but yet in Christe wee see this already accomplished for wee haue seene him made lower then Angels and yet againe exalted and crowned with glorie and honour euen as him selfe is witnesse All power is giuen mee in Heauen and in Earth and so hee is risen from the dead that death hath no more power ouer him for euer who beeing made man for vs in him it is accomplished that man is ruler ouer all the workes of God now in parte and after this fullie when our base bodies shal be chaunged and made glorious In this we see how he commeth to speake of the māhod of our sauiour Christ which after he declareth more at large For the suffering of death Some translate this Through the suffering of death as shewing the cause why God exalted him but neither is that so pertinent to the Apostles purpose nor his wordes doe so signifie but thus For the suffering of death that is to the end hee might suffer death So he sheweth the cause why Christ was made lower then Angels and that is because he might die for otherwise in the maiestie of his Godhead all death and all corrupion fall before him and nothing can stand in his sight but life glorie and immortalitie therefore to the end that that immortalitie and glorie of GOD might dye and death might come vnto him it must needes be that he should be humbled beneath Angels In the words that followe That by Gods grace he might taste of death for all men he sheweth here y cause why he dyed As this was the cause of abasing him that he might dye so this was y cause of his death that he might dye for vs that is that he might take our death vpon him so by him we might be deliuered from it Where he saith By the grace of God he sheweth that it was the free loue of God that gaue his sonne vnto vs no desert on our behalfe but when wee sought not after him then hee offered him selfe vnto vs and when we sate as the prophet saith in darkenesse and in the shadowe of death then a great light rose vp vnto vs to this end that we which are the Gentiles might prayse God for his mercie And where it is said that he might tast of death he calleth here To taste of death to haue in deede sense and feeling of the paines not diminishing the passion as a thing lightly touched but warranting the bitternesse and all the sorrow of it euen to the bottome of the graue and deathe to be tasted fealt in deed and saying For all he meaneth not by All good or badd whosoeuer they be but as Sainct Iohn plainely expoundeth it God gaue his sonne to die to the end that al that beleeue should not perish but haue life euerlasting So our Sauiour Christ saith All that beleeue are baptised shal be saued So thus farre the Apostle hath taught plainely both how the former prophesie is accomplished in Christ and is verified in euerie one of vs and he hath aptly begun to teache this doctrine that our Sauiour Christ is perfect man which in this Chapter I saide was his especiall purpose Now touching this greate excellencie of man whereof the Apostle hath spoken howe wee be made partakers of it a little further weighe it He hath spoken greate and maruelous thinges euen as the Prophet had saide Marueilous things
feare of death were al their life long subiect to bondage Two special vertues of y death of Christ are here set out one y he might vanquish the diuel an other y he might set his people at libertie which both thinges howe they were wrought in Christ in the wordes themselues we shal more plainely see Of the vanquishing of the diuel he sayth thus That by death he might abolish him who had the power of death The diuel hath the power of death that is he is the authour of it by his malicious nature he brought it into the wotlde for god made it noâ—… nor hath any delite in it neither it is good in his eyes nor was euer mentioned among the workes of his handes but from the diuell and of the diuell in the diuel it began and is and abydeth therefore in the Apocalypse his name is giuen him Abaddon that is the destroyer and as death is of him so for this cause also he is sayde to haue the power of it because through his manifold tentations he maketh men sinne by whiche death reigneth for so S. Paule sayth of Adam beeing seduced by the diuell By one man sinne entered into the world and death by sinne and so death went ouer al men because all haue sinned this is it then that is said Christe vanquished him that had the power of death that is he abolished sinne and the condemnation of sinne which was the kingdome of the diuel and thereby triumphed ouer him So Saint Iohn sayth for this cause the sonne of God appeared that he might lose the workes of the diuel that is sinne death which are both of the diuel for sinne God condemneth of death he hath said I wil be thy destruction protesting he is author of neither of both And how hath our sauiour Christ done this Euen by death A mer uelous wisedome an vnspeakable mysterie such as could neuer haue bene fouÌ„d or done but by God alone for what els is death but the power of the diuel and the verie miserie of the worlde To make this the vanquishing of the diuel and the meanes to bring all happinesse vnto man what was it else but his excellent vertue who as Saint Paule sayth calleth things that are noâ—… aâ—… though they were and can raise vp light out of darknes And sure if al men should haue laide their heades together to wishe a plague to haue fallen vppon the diuel they coulde not all haue deuised such another that his glorie should be his shame his power should be his ouerthrowe his kingdome his vndooing What could the Prophet Dauid in all his zeale of GOD wishe more againste reprobate men traytours to Christ and to his Gospell then thus to wishe Let their deintiâ—… tables be snares to take them and let their prosperitie be their ruine Euen thus Christe hath vanquished the diuell and yet it is true that he goeth about like a roaring Lion seeking whome hee may deuoure and it is true that Iohn saith that he hath great wrath and maketh cruell warre againste the Church of Christ but it is as true his strength is all weakened and his power is broken that it can not hurte vs for Christe hath nowe ouercome him And as Saincte Iohn sayth The time is come in whiche the Prince of the worlde is cast out and Christe hath spoyled all principalities and powers and triumphed ouer them vppon his crosse But how is it then thou wilt saye that his assaultes are so fearefully described that he is sayd to be Prince of this worlde ruler of this darcknesse full of power and authoritie ouer fleash and bloud Because we should knowe no fleash is able to withstand him neither was it according to the power of mortall man that he was vanquished but onely Iesus Christe of the tribe of Iudah was the Lion to crushe him in peeces Wilt thou knowe then where and to whome the diuell is abolished Before Christ our heade and to all the faithfull that are members of his bodie Wilt thou knowe where and to whome the diuel is in ful power and ouercome Before the naturall man and to all those whiche in their owne strength seeke to resist him and therefore Sainct Paule when he had described him in all his greatnesse hee biddeth streight caste away the strength of fleshe and bloude and put on all the armour of God for onely by it we should stande vpright in the day of euill So the diuel is abolished to all those that haue the shield of faith to quenche his firie dartes that is to all those which beleeue onely in Christ to be partakers of his victorie The diuel is in full force to those that are 〈◊〉 trusting in their owne woorkes or in the libertie of their owne will. In that the diuel is saide to haue the power of death as in other places where he is called the God of the worlde the Prince of this darkenesse the Author of sinne wee must note this if we rest in sinne liue in errour and ignoraunce followe the lustes of the worlde or walke in all the wayes of death then let me feare for here is the kingdome of Sathan and my perill is nigh that I should be holden in it But if I be at couenaunt with my selfe to haue no pleasure but vtterly to hate these things if I like not to go in the pathes of death if I loue not the world nor the things of the worlde if I haue my delight in the word of God to vnderstand the mysterie of Christe and to be lightned with it if I hate sinne and all the enticements of it then may I hope I walke in the likenesse of our Sauiour Christ and all the power of Sathan is broken before me Where it is further said that Christe hath done this by his death that by death he ouercame him that had the power of death we see a cleare and manifest testimonie what maner of death Christe suffered euen that ouer which the diuell had his power the same death which is the rewarde of sinne by bearing it he ouercame it and he conquered no more then he submitted himselfe vnto for by death he ouercame death if he suffered no more but a bodily death he ouercame also but a bodilie death we shall all rise againe but in the condemnation of the sinne of our soule or if he haue ouercome death and the power of it both in our bodie and soule then Christ hath suffered the paines of it both bodie soule that we might rise again froÌ„ the bands of death and liue with him for euer For this is true by death he hath ouercome death and he hath broken the force of it no further then he hath felt the sting of it in him selfe Therefore this let vs holde and let vs so beleeue Christ bodie and soule was made a sacrifice for our sinnes so he saide himselfe My soule is exceeding
sorrowful euen vnto death at the entr◅e into it Saint Marke saith He beganne to be astonished at his griefe was ouerwhelmed with his sorrow in which agonies Saint Luke saith his sweat was as drops of bloud falling from him and God sent an Angel from heauen to strengthen him And can we thinke al this came vnto our sauiour Christ for feare of the death of the bodie His seruants that receiue of his fulnesse do they so easily despise this death that either they wish for it to be with Christ or they reioyce in the middes of it before the persecuter and did our sauiour Christ himself in whom is the fulnesse of the spirite so feare and tremble at the remembrance of it Did the Apostles sing in prison and went away reioycing when they were whipped scourged Did Paul glorie in so manie tribulations which he reckoneth vp and did our Sauiour Christ in the like paine crie with a fainting heart My God my God why hast thou forsaken me No dearly beloued it is not so but that which made Christ to tremble would haue crushed his Apostles in peeces and that which made him to sweat bloud so plentifully would haue made them sink into the bottom of hell and that which made him crie would haue holden both men and Angels vnder euerlasting wo and lamentation If then our Sauiour Christ were as the prophet saith like water powred out and all his bones out of ◅oynt if his hart were like wax mol ten in the midds of his bowell if his strength were dried vp like a potsherd and his toung cleaued vnto his iawes if he were brought with his sorowes into the dust of death fie vpon their blasphemous speaches cursed words which say he suffered nothing but bodily paine I would those which are Papistes among vs and in their simplicitie are deceiued with the errour of many I would I say they knewe the wickednes of this one point of their doctrine that they say the soule of Christ suffered nothing but onely for the bodies sake as our soules suffer when our bodies are weake or are sicke or die If God impute this their ignorance vnto them howe shal they be saued from the death of sinne and condemnation Do they not know what the scripture saith He bare our sinnes in his bodie he submitted himselfe to the death of them and by the wounds of his stripes we be healed Did our sinnes deserue only a bodily death or did they not deserue the second death which is the wrath of God holding bodie and soule in an euerlasting fire And how shall they escape it if they know not this death in the bodie of Christ by whose stripes they may see themselues healed Let them pray and let vs pray for them that if it be the will of God they may soone be conuerted know the vnspeakable loue of our Sauiour Christe who was accursed for our sakes suffered for vs not onlie the torments of his bodie but the anguishe of his soule and the wrath of his Father ▪ which wounded his flesh and spirit vnto death and would haue holden him in that condemnation for euer if he had beene no stronger then we that deserued it But because he was also the Sonne of God in whome the fullnesse of the Godhead dwelt bodily the eternall spirite that was within him did lose the chaines of death and hel and mightily arose vp from the power of Sathan of whiche it was impossible that hee should be holden and he hath left those his enimies the diuel death hel in ignominie and darcknesse and hath abolished them for euer and euer not to hurt vs any more worlde without end In this hope dearlie beloued is our delight and dwelling place and they that knowe not these sufferings of Christ our soules shall haue no pleasure in their counsels And thus farre of the firste benefite mentioned of the deathe of Christe that he hath abolished the diuel The second benefite is that we be set at libertie from the bondage of the feare of death For so the apostle sayth And should set them free as many a◅ with the feare of death all their l◅fe long were hold◅n i◅ bōdage In these wordes let vs now consider what bondage we were in without Christe ▪ and what libertie wee haue obteyned through him Without Christe all our life is a miserable bondage in feare and terrour of eternall condemnation to come vpon vs for our sinne in the day of death through Christe wee see our sinnes purged the diuell vanquished death and condemnation abolished and our selues in the libertie of the childrē of God to say Our father whiche art in heauen This is the difference of estate betwene the children of God and the children of this world And what miserie trow we then do the wicked of the world liue in There is in deede no peace vnto the wicked as the Lord hath said when in all their life is feare and terrour when they carrie in their breastes tormenting furies to holde them day and night in feare of endlesse destruction God hath don it and no doubt they feele it there is giuen vnto thē a spirit of bondage and of feare in which they tremble at their owne estate they are the children of the handemayde Agar borne in the bondage of her wombe and dwell in the deserte and are in mount Sinaie where is the burning fire and blacknesse and darknesse and tempest and sounde of trumpet at which they tremble for they are without Christ and therfore must needes be in bondage and in the feare of death all their life But thou wilt say The wicked prosper reioyce in their dayes they are bound in no such bondage nor feare no such feare Thou canst not tell nor thou knowest not the heart of a wicked man howsoeuer hee boast in his substance and hath peace in his riches peraduenture there is a bitter remembrance of death ▪ within him When Pharaoh the proud tyrant had hardened his heart boasted exceedingly against the people of Israel yet he sawe no sooner the death of the first borne but he feared trembled as the leaues in the wildernes and I remember Solomon sayth There is in deede a way that a man thincketh streight and pleasant when the issues of it leade vnto death But what pleasure is that and what delight Solomo◅ addeth euen in that laughing the heart is sorrowfull and that mirth doth end in heauinesse they doe indeede strengthen them selues striue mer◅eilously to cast out feare sometime with one pastime somtime with an other but if they could cast it out as out of a cannon yet would it euermore returne againe and vexe their heart that so flieth from it Balaam would faine haue comforted himselfe with riches and honor which he loued so much yet was he not without feare but at the last it brake out and he spake Let my soule die
the death of the righteous and let my latter end be like vnto theirs So I beleeue it is with all these men of reprobate mindes that stoare vp violence and robberie in their palaces that fill their tables with drunkennesse their bodies with vncleannesse their mouthes with blasphemie they know it I think and euen as Iosua saide with all their hearts and with all their soules they knowe it that the righteous mans life is better then theirs they know that a groat wel gotten is better then a pound stolen that sobrietie is better then righteousnesse that the chaste bodie is more blessed then the adulterous fleshe that the mouth that praiseth God giueth a sweeter sounde then all their wicked talke and if they do know this would they neuer so faine ◅eare off their conseiēce as with a glowing y◅on yet sometime it awaketh them as out of a slepe they see a fearefull sight of death and bondage so that let vs not frett our selues because of the wicked nor be enuious at their prosperitie for neither their house nor lande nor hidden treasure can either take from their bodies their quartan agues nor this care from their minde that they should not feare at the remembrance of their sinne And if there be any that feareth least in whome the stronge man so possesseth al that the things he hath seme to be in peace yet for all that he is neuer the better no more then the stalled oxe is the better because he knoweth not that he is taken out to go to the slaughter-house but a souden death shal haue the greater feare and therfore dearly beloued seeing their condition though we make the best of it is yet extreme euil let not our lott be with theirs but with the righteous of whom the Apostle saith that they are seit free from the bōdage of the feare of death But you wil say where is this fredome for the righteous man is yet affeard to die not euerie one for Paule saide I desire to be dissolued and to be with Christ no doubt God hathe so reuealed this hope to many sainctes that they despise the graue and death how be it I graunt this is rare and it is natural to all to be loath to lay downe this earthly tabernacle notwithstanding we are free from this bondage to feare at it as thoughe wee had no hope And though we die in bodie yet we are free from eternall death and no feare of it shal ouercome vs so this is our blessing not that we shal not die but that we shal not be holden in death and not that we shall not feare but that we shal not be ouercome with feare he is a true christiā man that nether refuseth to die nor yet sainteth for any feare of death for why should I repine to giue this bodie to death I must needes die because my bodie is full of sinne and I wil willingly die that I may be deliuered from this bodie subiecte vnto sinne I muste needes die because I am full of corruption whiche must be chaunged and I will willingly die because I would put on incorruption that I might see God I must needes dye because I beare the image of an earthlie man and I will willinglie die that I may bee like the heauenlie man Iesus Christe I must needs die because so is Gods ordinance and I will willingly die that I may shewe mine obedience to his wil for these causes I submit my selfe to the de cree of God who hath appointed for al men once to die and I am either not at all afraid of it or the feare of it is not much for I know the sting of it is gone the victorie of it is lost the curse of it is taken away that which remaineth is onelie profitable for vs for it shall bring an end of all our labours and giue vs vp into the hands of Iesu Christ. Thus it is now accomplished that heere is spoken that Christe hath set vs free from the bondage of the feare of death which dearely beloued if we wil learne knowe assuredly it wil worke great increase of grace it will chaunge our mindes more then wee are ware of when we are wise hearted to see in deede no doubt we shal be as bolde as Paul and say vnfeignedly We desire tobe dissolued and to be with Christe It followeth now in the 16 verse For he tooke not at all vpon him the Angels but he tooke vpon him the seede of Abraham These woordes are a further declaration of that he said He tooke parte of fleshe and bloud euen as other children This he maketh plaine thus He tooke not I say any nature of Angels but hee tooke the nature of Abraham and was of his seede naming Abraham bothe in respect of the promises which were first made personally to him and because by his name there was more weight to persuade the Iewes that hee was their Messias and by example the doctrine is more plaine and in dede it is verie plaine as other children tooke fleash so did he flesh I say not the nature of Angels but the seede of Abraham And if the Apostle conclude all this of these wordes of the Prophet Beholde me and my children what may wee conclude and how boldely of the wordes of Matthew Abraham begat Isaak Isaak begat Iacob Iacob begat Iudas and so foorth till hee came to the virgin Marie of whome Christe was borne How faithfully may we beleeue it that hee was borne a man as other children were And how boldely may wee detest all the madnesse of Martion Maniche Nestorius Eutichus Apelles Apollinaris Ennomius Cerdo Valentinus the Pope him self and all their disciples who haue so many way es denied the true humanitie of Christe It followeth in the seuenteenth verse Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and faithful high Priest in things concerning God that he might make reconciliation for the sinnes of the people In these words the Apostle sheweth an other necessarie cause why our Sauiour Christ was man that by experience of our infirmities hee might be mercifull and faithfull to worke the reconciliation betweene God and vs and so concludeth this disputation of his humanitie applying it now vnto his priesthood as before particularly he had done to his kingdome and prophefie These words He ought in all things to be like vnto his brethren which are repeated againe Cap. 4. 15. they are to be marked of vs that wee see how expreslie still the Apostle vrgeth that Christ is a verie naturall man altogether as we be except sinne like nature the same flesh like affections the same soule like properties of bodie the same hunger thirst and other desires And as he is now so we shal be our bodyes glorified as his nor his no more infinite or in manie places then ours shal be and
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
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
if it should happen you to fall downe into hell Christe hath descended also you should then be moste like him in his agonies and bloudie sweates The third cause at this time which I will touch is this God sendeth vs sundry chasticementes and especiallie that which is moste grieuous of al other the anguish of spirite and affliction of the soule for this purpose that we should be warned in time how to turne vnto him be free from the plague when it commeth for the iudgements of God that are dayly preached vnto vs they pearce deepe into the heartes of the true beleeuers and the worde that they heare it woorketh mightilie in them more sharp in their eares then a two edged swoord it entreth thorough them euen to the diuiding a sunder of the soule and of the spirite and of the ioyntes and of the marrowe and examine all the thoughts and the intentes of the heart so that it is vnpossible that any part of them should be hidde but they are all open vnto iudgement and heare the voice of the Lorde Then their sinne is reuiued in the midst of their bowels their coÌ„science hath no rest they feele death working in their hearts and hel is before theÌ„ they see sinne on their right hande and Satan on their left shame vnder their feete and an angrie Iudge aboue them y world ful of destructioÌ„ without and a worme gnawing the heart within the poore sinner knoweth not what to do to hide him selfe it is impossible and to appeare it is intollerable then hee breaketh out into lowde cryinges O wretched man that I am who shall deliuer me from the bodie of this death he giueth no rest vnto his eyes nor sleepe vnto his eyelids vntill hee finde him that is able to saue him from this wrath in his bedde by night he seeketh him whome his soule loueth in the streetes and open places he inquireth after him and after many dayes in whiche he cannot finde him Christ sheweth him selfe at the last a perpetual deliuerer a victorious Lion of the tribe of Iuda in whome he hath strong saluation when hee hath mourned because of y plague that was before him Christ will approch neere and wipe away the teares from his eyes This y Prophet Abacuch setteth forth in his own person WheÌ„ I heard saith he the word of God my bellie trembled my lips shooke at the voice roâ—…nnesse entred into my bones I trembled in my selfe that I might haue rest in the day of trouble Euen so dearely beloued it is with vs all The plagues of God because they are pronounced against iniquitie it maketh the childe of God to feare and tremble that so foreseeing the harme he might prepare him helpe and because of the destroyer seeke without wearines vnto the sauiour though he hide him selfe at the first the wounded spirite and troubled hart must nedes finde him-out A great cause of vnspeakeable gladnesse though wee seeme swalowed vp of pensiue sorrowe We are full of griefe but we are chastised of the Lord because we should not be coÌ„demned with the world we die with Christ but because we should liue with him wee lament and weepe but because that Christe might wipe away all teares from our eyes we are deliuered vnto death for Iesus sake but because the life of Iesus should be made manifest in our flesh we beare about in our bodies the mortification of the Lord Iesus but because the life of Iesus might be manifest also in our bodies we haue anguishe of spirite and vexation of minde such as hath not bene from the beginning but for this cause that when souden destruction shall come vpon the carelesse world we might lift vp our heades and beholde our redemption at hande Let vs then be bolde and in patience possesse our soules for these causes we are nowe afflicted that wee might receiue mercie and finde grace to helpe in the time of neede for this cause we tremble and are affraide that after many praiers and supplications we might be deliuered from the things which we haue feared It followeth in the Apostle And beeing consecrate he was made the authour of saluation to all them that obey him In these wordes wee ate taught what 〈◊〉 and coÌ„moditie we haue through these bitter sufferinges of our Sauiour Christ and also by what meanes we are made partakers of it the fruite is eternall saluation the meanes to go vnto it is obedience in the first we learne that all promise and hope of life is in Christe alone hee hath alone the wordes of liâ—…e he is alone the breade of life the water of life the authour of life the word of life the tree of life the onlie life hee that beleeueth in him hee hath euerlasting life and he that dwelleth not in him shall see no life but the wrath of God abideth on him Take holde of Christ and take holde of life reach foorth thine hand to any other thinge and thou reachest vnto vanitie which cannot helpe Looke not for life but where it dwelleth in the flesh of Christe alone there it resteth Death hath reigned in all the world beside and led euery creature into bondage If thou looke vnto the heauens there is but vexation and anguishe if thou looke vnto the earth there is but darknesse and sorrow if thou call vnto Abraham he knoweth thee not if thou cry vpon Angels they can not helpe thee if thou looke vnto thy workes they are all vncleane if thou truste in thy prayers the Lorde hath no pleasure in them call for the helpe of al creatures they are subiect to vanitie there is no life but in Christ alone The elders the Angels the baestes and all creatures they giue this honour vnto Christe Saluation is of him that sitteth vppon the throne and of the Lambe and altogether they cry Amen And if all the creatures which yet are excellent good are not of power to giue anie peece of this life then what shall we think of those people enimies to God and murderers of his Saincts which so long haue made vs beleeue that they haue life in them selues that they can forgiue vs our sinnes for yeares euen as they will manie or fewe that they can make sacrifices propitiatorie for vs y they can purge vs by purgatorie fiers that their Pilgrimages their pardons their vowes their holie orders and such other spiritual drunkennesse of their sicke braines that these be auailable to purchase life If they will not be reclaimed let vs rest in the counsels of our God and say with Iohn He that hurteth let him hurt still and hee that is filthy let him be filthy still It is inough for vs that Christ is our life that our life is hid with Christe in God when Christ which is our life shall appeare then shall we also appeare with him in glorie Now while we are in the dayes of our pilgrimage the way that wee must walke vnto this
remembreth by good accompts what things the Lord hath done for him how he hath blessed him from what present perils he hath saued him how againe him self hath bene euer vnthankfull vnworthy of the least of al Gods mercies yea by many speciall crimes deseruing wrath and anger which thoughtes doe worke in him a troubled spirite and pensiue soule so that not onely teares but the state of the whole bodie sheweth the griefe of his minde and not the bodie onely but in all his life it worketh great care much praying anger with our selues feare desire zeale punishment also that by iudging our selues we may preuent the iudgement of God it maketh vs detest our sinne and the remembrance of our sinne as in the Acts of the Apostles they burne their bookes of sorceries which were of great price value and as Saint Iude sayth They hate euen the coate spotted with the flesh and according to this is the amendement of their life with all loue and desire If they haue beene extortioners they will make restitution if they haue beene vsurers they will giue back increase if they haue giuen their handes and knees and members of their bodyes to the Popish Masse with all their strength now againe they will deteste it and make it knowen they hate their firste sinne this manner of repentance is stronge meate of perfect men The second point heere spoken of is faith toward God of which so much as may be apprehended of children is called milke as to beleeue that God the father of his greate loue gaue his onely begotten sonne Iesu Christe to be made man who in his bodie might fulfil all righteousnesse and beare the punishment of sinne which also by the power of his spirit he ourcame and hath gotten eternall redemption for all that shall beleeue But so to examine this faith wisely and according to Scripture that when we finde the beginning in God the father the work in God the sonne the applying and bestowing of it in the holie Ghoste and when we be wise so to distinguish these graces in euery person that yet wee diuide them not as taking away from the one vtterly what soeuer especially wee giue vnto the other this I say when we haue so learned that wee see all the glorie of sauing health is in God no merit or desert in man but that without the law the righteousnesse of God is laid open vnto vs witnessed by the law and by the prophets then we be perfect to fede of this strong meate that faith alone iustifieth Againe when we knowe that this is the gifte of God with whome there is no chaunge nor shadowe of chaunge but he is constant in his loue for euer whē faith hereof taketh boldnesse that nether heigth nor deapth nor life nor death nor Angels nor principalities nor powers nor any creature shall euer be able to remoue me from the loue with whiche God hath looued mee this assured boldenesse is the meat of the man of God who is perfect in faith Likewise Baptisme the thirde thing here mentioned the milke of it is to knowe that by it they be sealed into the couenant of Gods grace and mercy which he hath to the fathers and their children but to knowe by this how to be baptised into the death of Christ that as he is rysen againe from the deade so wee should walke in newnesse of life that is to knowe that our Baptisme presenteth vnto vs the free forgiuenesse of our sinnes washed away with the bloud of Christe While as hee dyed and was buried for our sinnes so wee also should dye vnto sinne that it haue no more rule in our mortal body and as he rose againe from the deade so that death hath no more rule ouer him so we should after liue in newnesse of life offering vp vnto God our bodies and our soules who hath redeemed them and purchased them vnto him selfe To knowe all this according to the scripture is the perfect knowledge of our Baptisme Imposition of handes that was a solemne ceremonie vsed with prayer in whiche it was declared that the parties were accepted of GOD into his Church according to the faith of Christe whiche then they professed this was the milke which children had fead on But to see in it a free and bolde profession of faith before all men to be holden and a holy vowe or promise in whiche they bounde them selues to perpetuall holinesse by the laying on of handes as by a solemne othe to haue it witnessed of the Lord they were his children and to witnesse it in them selues they woulde abide the temples of the holie Ghoste to be short to promise a persourmaunce of all what so euer was hoped for in vs in the day of our baptisme this is the strong meate And this which this day ought to be practised as a thing verie profitable in the Churche of God it is miserably defaced by the Papistes for where it was in the Churche of God an vse that Christian children should be taught the principles of fayth which when they had wel learned and could giue a good accompt of their faith then in y open congregation with prayer and laying on of handes on their heades they were declared to be receiued as partakers of the graces and sacramentes of the church this good order the Papistes haue chaunged and made them a sacrament of confirmation onely by the Bishop to be ministred and by him to little children of no knwledge to whome hee giueth a newe Godfather or godmother which should speake for them when they cannot speak for them selues And whereas in the scripture this hath beene euer a ceremonie in solemne blessinges in sacrifices in admitting ministers in giuing spirituall giftes and no where vsed but onelie with prayer this order seemed base to them that knewe no end of their owne inuentions and they would needes haue crosses tapers oyle miters surplices c. without which there was with them no confirmation thus in this as in all thinges prophaning the holie ordinaunce of God. The resurrection of the bodie another poynte here mentioned was for Children that they might knowe their bodies should not die as the bodies of beastes to consume in earthe and not returne but that they shoulde rise againe at the latter daye and their owne bodies should be made immortall but in this also to see the glorie what a bodie it is whiche shall liue for euer which shal be made like to the body of Christ which shal be made able to stand in the presence and behold the glorie God of which shal be set free from sorrow care sicknesse death al aduersitie This mysterie which the Angels of God desire to behold when we can wisely see it know therefore we are here but pilgrimes and straungers another countrie is our owne whiche God hath made and not man in which we set our heart with all the delight and pleasure of it in this to reioyce this