world to come of which we speake whereof the Apostle hath spoken no man can doubt All his speach hath bene to bring vs vnder the rule gouernement of Christ then it is Christs kingdome which heere he calleth The world to come which is through the power of the spirite to renewe the worlde to kill in vs the olde man with all his concupiscence to quicken our soule and bodie into all righteousnesse to vanquishe sinne death hell and to establishe vs in hope of perpetuall inheritance of the glorie of god This did our Sauiour Christ perfectly and fully accomplish in his owne person and we by the same spirit euerie one according to the measure which he hath receiued so he doth shew forth this victorie Thus the Apostle when he had mentioned the giftes of Gods spirite commeth into the speach of the kingdome of Christ which by the gifts of that spirite is set vp in vs not according to the will of mā nor according to the will of Angels but as it hath pleased God we if we wil be partakers in it let vs confesse and serue the Lord Iesu for he giueth this blessinge to whom he will. It foloweth But one testifieth in a certeine place c. that honour of renuing of the world which the Apostle before had denied to angels now by plaine testimonie of the prophete he proueth it to beelong vnto Christ and where he beginneth thus But one witnesseth in a certein place rather then naming the prophet bothe the vnwoonted speache better expresseth the affection of his minde inflamed with the loue of that whereof he spake and it is more answerable with the words of the prophet who not with vsual speach but with a souden exclamation saith What is man that thou art mindeful of him now touching this saying of Dauid it is no doubte but he spake it in extolling the goodnesse of God to all Mankinde both the wordes of the Psalme are plaine in reckoninge vp the benefites which apperteine to all men and here the Apostle expresly so vnderstandeth it in the eight verse where he saith But yet we see not all thinges subiect vnto him How then is it applied vnto Christ rightly truly and according to the prophets meaning for one thing let vs learne which I haue tolde you often bothe of the prophets and of their prophesies they had a continuall desire to see the dayes of Christ and longed after the time of his appearance more then the chased Hart doth long for water brookes or the fainte and thirstie soule longeth for meate and drinke and therefore had a delight euen to speake of his comminge which they do often and with glorious words touching their prophesies because they knew y all benefites which God gaue vnto man he gaue them for Christs sake who was onely beloued therfore bothe in setting out benefites receiued and foretelling the blessings which God would surely bring vpon them in their woords they had respect to him in whom all Gods promises were accomplished and many times vttered such speches as could properly agree to no other but Christ alone to whome alone was giuen and by whome we were partakers of it so that thoughe most of their prophesies had a trueth of the present time and incident vnto themselues yet they are also truely and according to the prophetes sense applied vnto Christ by whome all goodnesse came vpon them and vs So it is here in this prophesie of Dauid the words then are true and spoken of the state of man as it was but yet also are referred to Christ because he is authour of it and the only man to whom God gaue this excellent glorie whiche we also haue but through him and that we may knowe thus the Prophet meant in deede hee added these words thou hast made him a litle while inferiour to Angels thou hast crowned him with honour glorie c which fully wholy agree to none but christ But of all this we shal haue occasion to speake more after Thus we se how this prophesie is applied out of which the Apostles second argument of his exhortation is this In the preaching of the worde of Christ God hath giuen vs his kingdome and eternall life a glorie which no Angel could bring vnto vs how then shall we not moste iustly be condemned if we contemne such a heauenlie blessing God hath not made subiect to angels the world to come we do here consider as it were two worlds the one past made by Adam which was sul of hatred enuie rebellion sorrow shame sinne death the bondage of the diuel the other now restored by Christ ful of loue blessings obedience honour righteousnesse life the fauour of God not distinguishing these worlds by times the one first y other after or making any change of heauē earth or any creature for they stand both together in the light of the same sunne moone but as in man are two estates y one of Adam natural which is in death and condemnation the other of Christe and by grace which is in life saluation so they are called the olde world and the new which phrase is vsuall in the scripture often when God speaketh of sending his sonne hee sayth thus Lo I wil create a new heauen and a new earth And the 70. interpreters whom here the apostle followeth they call our Sauiour Christ y Father of the world to come because I say of this restitutiō which he maketh in the world And though the name properlie be giuen to these dayes in which the gospel is preached yet the fruite benefite was also before neither were Abraham Isaak and Iacob nor the other Patriarches and Prophets of the olde worlde but they also sawe in spirit the day of Christe and were then of his kingdome onely the name is reserued to vs because that blessing is now clearely reuealed in perfect beautie and Christ the author of it hath appeared as one of vs and dwelt among vs in our owne nature This world God hath not put in subiection to Angels that is God hath not made his Angels neither purchasers nor dispensers of this heauenlie treasure It was neuer in their power to haue done this thinge In vaine wee should looke for such blessing at their hands If they should enter into this worke they would fall downe vnder it for it is not an Angel but it is the Sonne of God that shall chaunge the worlde whiche was in sinne and shame to fashion it a new into righteousnesse and glorie This is a verie good place out of which we may learne how to knowe our selues and all other creatures how to giue vnto Christ his own honour for seeing the world to come noteth all the restitution which is by Christ the full chaunge of all that euer was by sinne and therfore named World because wee should assuredly knowe there is nothing excepted if then no parte of this worlde bee
are spoken of thee thou Citie of God. There is neither Sunne nor Moone sea nor land golde nor siluer meate nor drinke no elementes of the worlde no obseruations of Moses lawe no traditions of men that is ouer man but man ruleth all and all is vnder his feete Here streight way bothe Iewe Gentile saith These be in deed golden promises but where are these honourable personages you speake of Are not we as our fathers were and doth not death deuour vs To this the Apostle aunswereth I graunt we do not yet see with our eyes how these thinges are but I say againe our eyes are no iudges in this case The glorie is not earthly and the kingdom is not of this world wherof we speak but the riches spirituall and of the spirituall man they are discerned Know thy selfe y by saith thou art Christs and he thine that he died for thee and thou liuest by him that thou art fleshe of his fleshe bone of his bone a member of his bodie and what soeuer is his is thine haue this faith and now come and see and thou shalt see all the glorie of the worlde lesse then the glorie of suche a man for thou seest Christe humbled in deede once that he might suffer death but euen then when he was in the shape of a seruaunt thou sawest him full of grace trueth euen as the onely begotten sonne of God thou sawest him soft of speache but of merucilous wisedome plaine in teaching but full of grace and power simple in countenaunce but of an inuincible courage of lowe degree but of excellent power of no account among men but great in miracles at which man was astonished Thus thou hast seene Christ euen when he was lowest highly exalted that thou hast no good cause to reason against thy dignitie though thine eye see not euen in this time all things subiect vnto thee but see further into our Sauiour Christ and thou shalt see more of thine owne honour Thou haste seene him in thy fleash raysed from the dead and in thy nature ascended into Heauen that man in his person might be crowned with glorie and honour we haue seene him carrie our fleash into the presēce of God his father and it is no more possible to take this glorie from vs as many as bee one with him then it is possible to pul away againe his personal humanitie from the person of his godhead This I see in Christ and know it in my selfe And what though yet a while the outward man be grieued Thou foole that which thou sowest it reuiueth not againe except it first dye a litle corne of wheate it can not haue vertue to becōe thirtie fourtie times better then it was beeing multiplied to so many all as good as it selfe bringing beside fruitfull increase of strawe and chaffe except it firste bee cast in the ground dye And how shouldest thou haue a change but if thou be first corrupt And how much art thou better then a graine of corne y thou mightest surely know whē through corruptiō thou shalt come into incorruption that thy glorie shal be then vnspekable althings shall serue thee to make thy life infinitely blessed more then it is Thy hope now if thou couldst inlarge it a thousand folde yet it shuld be greter thē thou cāst imagine thy faith if it could comprehend more assurance of immortalitie then y eye doth surely of y light of the sunne yet y shalt finde y fruite of it aboue al thy thoughts This thou seest if thou see Christe and this thou knowest to be thine if thou know thy self to be one with him And for thy sinns howsoeuer they cleaue vnto thy bones hate them as thou hatest hell for from thence they are and the diuel worketh them but care not for them for though they were heauie in weight and manie in number what then thou haste thy hope not in thine owne person but in the bodie of Christ into which thou art graffed and in which there is no ▪ spott nor blemish but perfecte righteousnesse euen before God and in him as all other things so sinne also is putt vnder thy feete and thou art ruler ouer◅t And thus farr of the doctrine of the Apostle heere taught vs in this his Exhortation Nowe let vs returne to his other purpose howe he teacheth the humanitie of our Sauiour Christe the first reason whereof is in these wordes That hee might tast of death for all For as to the end he might suffer death it was necessarie he should be humbled because death else could not come into his presence so suffering death that man might bee deliuered by that death it was necessarie that hee him selfe should be man for so were the iust iudgements of God he gaue man a lawe pronounced a curse to him that brake it therfore whē we had all trespassed we were fallen into the punishment of our sinne for y threatnings of God are not as the words of a man that can alter or by some intercession that they can be mitigated but with God there is no change nor shadow of change that whiche with him is once purposed was euer decreed and his words are not weake but what he hath threatened if we fal into his hands all the creatures of the worlde haue no helpe for thee So that this beeing decreed of God Cursed is he that abideth not in all things written in this booke all people must nedes say Amen And The soule that sinneth must nedes dye redemption from this there is none to be loked for but by suffering of it for y Lord had spoken it must be done so our Sauiour Christ sith he would deliuer vs he must be made man like vnto vs and in our nature dye the death Our sinnes are not imputed vnto vs but they were imputed vnto him The punishment of them is forgiuen vs but it was not forgiuen him Righteousnesse is freely giuen vs but it was not freely giuen him He obeyed the lawe of his father euery iot and euery title that he might fulfill all righteousnesse He bare the condemnation of hell and death that he might abolish it He tooke vppon him the guiltinesse of our sinnes and bare them in his owne bodie y he might nay le them vpon his crosse Whē it pleased God our heauenlie father of his greate mercie to accept the obedience of his lawe for our perfecte righteousnesse and to giue vnto it the recompence of eternall life and when it pleased God to accept this for a full punishment of all the sinnes of man if any man could bee found to beare it before God and ouercome it our Sauiour Christ craued no more but this the residue he perfourmed all in his owne bodie and by his eternall spirite ouercame it so that in him is life in him is righteousnes in him is immortalitie in him is the reconciled good wil of God and that excellent wisdōe
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
word of truth we do see where the sixe tribes of Israel do curse such presumption In the xxvi of Deuter. vppon Mouut Eball Ruben Gad Asher Zebulon Dan and Nepthtalim they pronounce a decree Cursed be he that confirmeth not all the words of this booke and all the people shal say A men If to confirme and ratifie be not to repeale or giue contrarie dispensation then all the Israel of the Lord must accurse his blasphemie that wildispense against the word of god We see the Pope vseth a triple crowne and challengeth honour aboue Emperours and kings but if we haue learned the commaundement of Christe and are lightened by it to iudge betweene good and euill when Christ saith Kings of the nations reigne ouer them and their rulers are called gratious Lords but it shall not be so among you we muste needes knowe the Popes pride is intollerable which taketh such honour vnto him selfe We see how they cry against vs The Church the church make vs beleeue that they are the church and they cannot erre but if we be exercised in the scripture to discerne betweene trueth and salshod we knowe that Christ hath built his church vppon the rocke which rocke is not Peter and his successours in Rome as the Pope expoundeth it but our Sauiour Christe sayth He that heareth his woorde and obeyeth it he is the wise man that buildeth vpon the rocke and neither stormes nor tempestes nor the gates of Hell shall preuaile against that buyldinge and Sainct Paule saith The foundation or rocke vppon which we be buylte is the doctrine of the Apostles and Prophets And who so euer commeth vnto vs and bringeth vs that doctrine though they say they bee Apostles yet they belyers and though they say they be the church yet they are an assembly of theeues and murtherers Let vs then bee wise at the laste it is not ignoraunce it is perfect knowledge it is not infancie it is ripe vnderstanding that must commend vs vnto God. And mark it wel that you may knowe what God requireth of vs That which is here translated long custome the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a knoweledge with long studie and practise learned as lawe in the Iudge or counseller as physick in the learned expert Physician so must diuinitie be in vs. Againe he sayth we must haue our senses exercised it is not enough to know nor to know much but wee muste bring the practise of it in our life neither concealing our knowledge nor withholding our obedience but with minde and bodie testifying our faith til experience teach vs that Gods spirit hath the victorie in vs Lastly he sayth wee must be able to iudge betweene good and euill or as S. Paule termeth it able to trie the difference of things one from other that is that we may know how to discerne betweenâ—… Gods wisedome and mans vaine inuentions betweene trueth and falsehoode betweene vertue and vice not as the manner of some is that stil be babes and worse then babes with whom if you wil reason of their religion to persuade them by the worde of trueth they will say I am not booke learned I can not dispute with you let me alone with my faith other men haue bene as well learned as they be now I am sure they beleeued otherwise are not these miserable people and are not they more miserable whiche thus haue seduced them and shall not wee thanke God this day who hath saued vs from suche vnspeakable madnesse both of the cursed teacher and of the wretched disciple yes dearly beloued let vs thanke God and let vs leaue the blinde leaders of the blinde and let vs pray that God would giue vnto vs according to his glorious riches the strength of his spirite in the inner man that by faith Christ may dwel in our heartes and wee may apprehende with all the saints the heigth the breadth the length the depth and knowe the loue of Christ whiche iâ—… aboue all knowledge and be filled with the fulnesse of God. Nowe it followeth in the sixte Chapter Therefore leuing the doctrine of the beginning of Christ let vs be led forward vnto perfection not laying again the fouÌ„datioÌ„ of repentaÌ„ce from dead works of faith towards God c. In these words the Apostle first maketh the conclu sion of his exhortation therfore let vs leaue the beginnings and go foreward vnto perfection In the wordes following he sheweth by particular pointes what is this beginning beyond which we must go that we may be perfecte and hee numbereth foure points repentance from dead works faith towardes God the resurrection of the bodie eternall iudgment whiche principles were learned and confessed of Christian mens children in the day of their confirmation of Gentiles that came to the faith of Christ in the day of their baptisme in this meaning some thinke he calleth these forenamed points the doctrine of baptismes and laying on of hands meaning thereby that seeing this confession and knowledge is in vs then when first we are receiued into the felowship of the church to be partakers of their mysteries howe ought wee of all duetie to growe vnto greater knowledge and wisedome when now many yeares we haue bene of the Church daily taught all the counsels of God or it may bee that the Apostle here reciteth the manner of catechising vsed them in Churches for instruction of children in which they were taught especially these sixe principles of religion what they are and howe they should learne them that is Repentance Faith Baptisme Laying on of handes the Resurrection and eternall iudgement whiche things being first learned of them and giuen vnto them in bookes such as our Catechismes are the Apostle may seme to speake thus Let vs not alwayes be beginners when we were yet children we learned this since so long time hearing the word preached and religion more perfectly taught vs howe shal we be blamelesse if we learne no more By which wordes the meaning of the apostle is to giue vs no time of rest when we should thinke we were wise enough wee neede learne no more but as long as God continueth our life so long we should continue our studie still to knowe more of his vnsearcheable wisedome and goodnesse Touching the learning of these thinges to bee milke and meate of children I tolde you before by some examples howe we might vnderstand it it is milke to know these things in the simplicitie of the wordes it is strong meate to bee able to distribute them into euerie part and applie it to our selues in our life Repentance whereof he first speaketh hath here a sorrowe and purpose of amendment as these affections can be in children which is to be grieued or wepe for a thing done and to beware afterward for feare of the like but the wise and graue man that hath profited in the schole of Christe his sorrowe sinketh much deeper he
Christ vnited with the person of his Godhead so the ways in which we are led vnto it they are imutable our faith is not quenched our loue not extinguished our hope faileth not nor the holy spirit can euer be takeÌ„ from vs but still they are newe euen to eternall life The fourth difference is in the fathers with whoÌ„ the first couenaÌ„t was made who though they were al called in Iesu Christ yet was there a difference of their honour euery one more exalted as God approched more neere vnto them So Abraham his posterity were a more honorable people then the other before him So the Israelites that had receiued the law dwelt in the land of promise had greater blessing then their fathers in Egypt So Iohn Baptist more then all Israel But now they that are called of Iesu Christ by his owne voice in him crucified before their eies haue aâ—…eined a singular honour the least of them touching their calling are greater then al Patriarches Prophets And these al in like precious faith like spirit like promises like couenaÌ„ts like accepted of god euery man in his own measure of grace No difference of Iew or Gentile learned or vnlearned but al haue throgh faith one entrance vn to the throne of grace that I neede not say now O Lord remember Dauid nor the couenaÌ„t made with Abraham But O Lord remember me the couenant which thou hast made with my fathers house For vnto all both those that are nigh and those that are far off there is but one couenant in Iesu Christ whome now we knowe not according to the flesh And this excellent glorie of Christian men dearly beloued as oft as I remember it it grieueth me to thinke vpon the madnesse of some who call them selues spirituall other temporal themselues clergie and other layitie them selues regular and other secular themselues they should say straungers from the Lord Iesus and other the liuely members of his body For what is it else to make this difference but to denie the brotherhode in the calling of Christe The fifte difference is that God then spake by his Prophets now by his sonne by Prophets meaning the continuall succession of Prophets in all ages For as they were men taken away by death so it was necessarie other to come in their places And because no Prophet was able to giue his grace to other or of his fulnes make other learned in the mysteries of God but they were al taught of the Lord therefore they had the credite of their worde euerie one in himselfe and none iudged by anothers gifts But so it is not with the Sonne of God for both he liueth to appoint vs teachers still and of his fulnesse he giueth all other their continuall increase of grace For which cause now the warrant of all dependeth vpon him alone And the greatest Apostle that euer was hath no other glorie but onely to be his seruant and messinger for he is that redeemer whose worde must be in the mouthe of his seede and in the mouth of his seedes seede after him for euermore So that it must needes be the pride of verie antichrist for a mortall man to exalt him selfe and giue the warrant of truth vnto his owne word that he cannot erre that all knowledge is in the closet of his breast that we must beleeue it as the Gospell what soeuer he decreeth A vile seruant so to swell in pride and set him selfe in the seate of the sonne of God why do we not abhorre it and rather kisse the ground vnder the feete of the Sauiour of the world to be slowe to speake out of our owne hart and quick to heare what hee hath commaunded And these be the differences which I thought good to note vnto you as the Apostles wordes plainely teach them Now where it is said In these last times meaning the daies in which this gospel is preached which also the Apostles and Prophets call the end of the world and last dayes It hath this name bothe for because in comparison of the age of the world these dayes shall be but few and also for that the will of God is finally reuealed in his sonne Christe who shall inherite the glorie to be our Prophet from the day in which first his father sealed him to that office euen to the latter end And thus much of this first verse Now let vs pray to almightie God our heauenly father who hath so loued vs that hee gaue his only begotten sonne to lead vs in the way of truth to saue vs from the bondage of death and to sacrifice his owne bodie for the raunsome of our sinnes that for his sake we may bee strengthened with the grace of his holie spirite to heare his word kepe it that we may in a good time and happie issue of our wayes be blessed by him who is our onely Sauiour to whome with the father and the holie Ghoste be honour and glorie for euer ¶ The second Lecture vpon the second and third verses 2 WHome he hath made heire of all things by whome also he made the worldes 3 Who beeing the brightnesse of the glorie and the ingraued forme of hiâ—… person and bearing vp all thinges by his mightie woorde baâ—… by him selfe purged our sinnes and sitteth at the right hand of the maiestie in the highest places WE haue heard howe the Apostle hath taught that our Sauiour Christe the sonne of God hath beene once sent vnto vs an eternall Prophet to teach vs all thinges which GOD hath done for our saluation through the preaching of the gospel to sanctifie vs all vnto him that him alone we should acknowledge to be our leader vnto eternall life Now the Apostle beginneth to proue this singular glorie to belong onely to Christe which he doeth by setting out a full and large description of him â–ª in which as I sayd he proueth him to be eternall God. Firste by his rule ouer all creatures verse 2. Then by the glorie of his owne person Thirdly by his great power Fourthly by his benefite bestowed vpon vs Fiftely by his glorie purchased to him selfe verse 3. Sixtly by comparison with Angels verse 4 whiche comparison he maketh in manie pointes as shall appeare in the residue of the chapter The rule of Christ ouer all creatures he sheweth in this That he is heire of all and created all By heire of all meaning howe in the person of a mediatour he hath restored all as in the person of the sonne he was the wisedome of God to make all And therefore called the heire because he restored not the worlde but by redeeming it and purchasing it vnto himselfe according as God the Father had giuen it to be a recompence of his worke in whiche respect it is said that God appointed him heire of all things This our Sauiour taught vs when he say de All power is giuen vnto mee in heauen
and in earth And all things the father hathe are mine Not onely earthly things but also heauenly For of the graces of the spirite he saith also He shal glorifie me and take of mine and giue it vnto you The Apostle addeth the seconde note of this authoritie That by him the world was made by the worlde meaning all things in heauen earthe and vnder the earthe For so Sainct Iohn addeth to this testimonie And without him nothing was made what so euer was made Then if all creatures were by him himselfe was vncreate and onely creator of all that is that we might boldely giue him the glorie of the father Almightie maker of heauen and earth And this is notably set out by S. Paul in the first chap ter to the Colossians where he saith He created all thinges in heauen and earth visible inuisible whether they be thrones dominions principalities or powers all things were made by him of which it must needes followe euen as S. Paule also concludeth that he is God aboue all The second thing wherein Christ is here exalted is the glorie of his person First that he is the brightnesse of his fathers glorie whiche title is absolutely giuen him as essentiall vnto the sonne of God not onely before vs but euen before his Father that as all the properties of the Godhead haue their beeing in the person of the father so the brightnesse and beautie of them is in the person of the sonne and so this name was proper to him before the worlde was made noting that eternally he was of the father In whiche sense Sainct Iohn calleth him The worde not according to the time in which creatures haue bene but an essentiall worde before all creatures In the beginning saith he was the worde and the word was with God. But of this mysterie I ceasse to speake For we cannot knowe it our tongues cannot speake it And these verie wordes whiche I nowe vse or any man can vse of Gods maiestie thinke not that their sense and meaning is according to Gods nature they are onely helpes of our weakenesse that by them our faith might be quickened in a spirituall vnderstāding otherwise all the woordes in the worlde cannot expresse the least part of the liuing god Touching vs he is called the brightnesse of his fathers glori◅ many wayes as because in our nature he shewed foorth the liuely countenaunce of his father in all fulnesse of grace and trueth and because in the power of his worde hee wrought mightily in all creatures and againe expressely Sainct Paule calleth him The image which is the shining brightnesse of God in respect of the cleare manifestation of the Gospel in which he hath set out so glorious a light of the power of GOD to saue his electe So he is to vs the brightnesse of glorie because many wayes he shewed foorth the glorie of his father vnto vs Euen as Sainct Iohn sayth No man hath seene GOD at any time that onely begotten sonne who is in the bosome of his father he hath reuealed him The second thing here attributed to him is that he is the ingrauen fourme of the person of his father noting hereby the vnitie of substance as in whome the fulnesse of the Godhead dwelt bodilie Euen as Saint Paule doeth also call him the image of God distinguishing him by this name from all shadowes and figures like as this Apostle vseth the woorde in the tenth chap. And here expressely he addeth ingrauen aboue all the figures in the lawe the Ephod the Vrim or the Arke it selfe shewing the excellencie that is in Christe The third title of honour here giuen vnto Christ is of the greatnesse of his power and that is that he heareth vp all things with his mightie word In the metaphore of bearing after the manner of the Prophets no doubt he meaneth the nourishment and preseruation of all things in the state that God hath giuen them which is the prouidence watching ouer al his woorkes Now this beeing knowen to be the work of the liuing God That in him we liue we moue we are and this manifestly agreeing to Christe by cleare proofe of all his workes here in fleshe in which hee reuealed the image of God in him In this also it is assured that he is very God the stay and strength of the world without whose hand all thinges would fall into confusion Forthly he extolleth the person of Christ by the greatnesse of his benefites bestowed vpon man in these wordes By him selfe hauing purged our sinnes put in here as a Parenthesis because it sheweth the way how Christe purchased that excellent dignitie to sit at the right hand of his father wherof after he speketh In that he saith purged our sinnes expresly hee warranteth his Godhead For what creature could haue done so excellent a worke The Iewes could not be ignorant but though a man were as great as Adam yet Adam when sinne rested on him it draue him out of Paradise yea though a man could be as pure as an Angel yet the Angels when they sinned and kept not their first order their sinne weyed them into the condemnation of hel so y our Sauiour Christ taking our sin vpon him beeing able to purge it which no sainct or angel could euer doe it necessarily followed that he is the eternal God euen according to the knowen prophecies of the Messias that they should call him the Lord God our righteousnesse The fifte thing wherein Christe is here extolled is the high dignitie which he hath gotten in these woordes he sitteth on the right hande of high maiestie Noting hereby that God the father hath taken him vp into his glorie so that he sitteth in power and maiestie equall with his father and this is plaine in that he calleth it the right hand of highest maiestie And the scripture sheweth this end of it till I make thine enimies thy footestoole shewing that this is the power of God in him to sitte at the right hand of god And thus muche of the woordes of the Apostle in this magnifying the person of our Sauiour Christ. Now a litle further we will examine the words and applie them more particularly to our instruction In that it is saide firste God made him heire of all So that we see howe these woordes of the Apostle haue euerie way their weight to proue that Christe is the sonne of God the king of his people God and man mediatour betweene God and vs. We must learne of our selues we haue nothing but beeing ingraffed in him we are owners of all thinges In mine owne right I am naked and voyde of all I haue no meate to feede my hungrie bodie no drinke to comfort my faint and thirstie spirite no cloathes to keepe me warme no house to harbour mee I am to take no profite of any creature nor no pleasure in the sight of the Sunne For the earth is
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
to be praysed And in the Epistle to the Colossians The fulnesse of the Godhead dwelleth bodily in him And many other places plaine as these grounded vpon this and such other places of the Prophets before them And therefore our sauiour Christ him selfe said vnto these Iewes whiche yet beleeue not Searche the Scriptures for they beare witnesse of mee The second thing heere attributed to Christ is That his kingdome is euerlasting So the Prophet Esaie had saide The increase of his gouernement and peace shall haue no ende He shal sit vpon the throne of Dauid and vppon his kingdome to order it and to stablish it with iudgement and with iustice from hencefoorth euen for euer The same testimonie the Angel gaue of his kingdome when hee came to the virgine Marie The Lord God saith he shall giue vnto him the throne of Dauid his father he shall reigne ouer the house of Iacob for euer and his kingdome shal haue no ende And howe can this be possibly applied vnto Solomon so directly against the Scripture that the scepter should be taken once away not onely from the house of Solomon but from all tho tribe of Iudah And howe could they not see with their eyes the ruine of that kingdome and the throne of Solomon quite forgotten The thirde thing attributed heere to Christ is y the scepter of righteousnes is the scepter of his kingdomeâ—… according as the Prophet Dauid saith in an other place that righteousnesse and iudgement are the foundations of his throne And the meaning of these wordes is after expressely added Thou hast loued saith the Apostle righteousnesse and hated iniquitie This is the scepter of righteousnesse whiche he speaketh of that is that his gouernement shal be without all respect of pensons a ministerie of iustice and true iudgement euen according to the will of God his father with whome there is no acceptation of the person of a man. And howe can they attribute this to Solomon They knowe howe Solomon did fall away so farre from righteousnesse and hated iniquitie so little ere he died that he became a notable idolater And howe was his gouernement in suche iustice when the whole people came after to Rehoboam his sonne and saye Thy father did make our yoke grieuous now therefore make thou the grieuous seruitude of thy Father lighter we will feare thee The fourth thing heâ—…e spoken of our Sauiour Christ is y for this cause God had annoynted him with the oyle of gladnes aboue his felowes For this cause saith the scripture because thou louedst so muche iustice what meane they still to thinke here vppon Solomon and of suche reward of his righteous rule except they would haue the Scriptures false that beare witnesse of him He had turned as the Prophet sayth iudgement into wormewoode And howe standeth it that he was annoynted with the oyle of gladnes that is with giftes of the holie Ghost aboue his fellowes when many kings of Iudah haue greater praise of God then he and scarce any did fall from God so grieuously as he Nowe one refuge behinde which they think they haue is nothing at all they wil say that all this was spoken in respect of his beginning in which he was famous with this oyle of gladnesse aboue his fellowes and aboue all the worlde True it is in respect of his gouernement at the first I graunt this might be spoken of him but are not the wordes plaine that they are not meant of any that should beginne well and then fall backe For saith not the texte that this scepter of iustice shal be in his kingdome for euer Therefore howe so euer Solomon was once honoured aboue all kinges yet this praise was not his but anothers who shoulde for euer abide in his iustice and righteousnesse So these foure thinges here witnessed of the Prophet that he is called God that his kingdome is euerlasting that his gouernment shal be euer righteous that he is annoynted with oyle of gladnes aboue al his felowes All the Iewes in the world cannot see Solomon nor any mortall man in this glasse but muste needes acknowledge our sauiour Christ the sonne of God God and man the sauiour of the worlde the King and Priest of his people for euer Now further to examin this scripture for our own edifying let vs marke first how Solomon is set out a figure of Christ and so singular tokens shewes of Gods loue and mercie vppon him that he should resemble his only begoten sonne notwithstanding a man loaden with sinnes and iniquities so as few haue appeared more vnrighteous or more vnthankful to god Such an other example almost we haue in Samson a man ful of infirmities yet exceedingly beeloued of God and a liuely figure of his sonne Christe We learne in this bothe to knowe our selues and to knowe god In our selues to truste to nothing not riches honour friendes strength authoritie no not learning wisedome gouernement or any knowledge for in these both Samson and Solomon haue fallen downe before vs And if euer man had ben borne that could haue his happines in him selfe that man was Solomon strong in power rich in treasure wise in rule healthful in bodie sober in affection abounding in pleasure what so euer his eyes or eares could desire No gifte wanting in minde in bodie in outwarde life yea more then this a hart that could measure al the delights of the world to vse them as they are and se the vanitie that is in them and confesse that life in immortalitie is aboue all yet from al this he falleth when God leaueth him in his owne power to make trial of his owne strength for how could fleash and bloud preuaile against principalities the power of darknes And how could Solomon stande vpright thoughe his strength had bene double when Adam him selfe could fall from Paradise Then let not vs pore creatures boast our selues in whome there is no wisedome Come not into this fight in thine owne armour for where Solomon hath fallen who soeuer thou art thou wilt be crushed in pecees if in him there was so little help confesse thou with al humblenes of minde y in thy flesh there is no goodnesse but put thy trust in the liuing God by whome thou shalt be able to do all things And on the other side seeing the great fallings of Solomon did not let the good worke of the Lord but that hee made a man so full of infirmities so cleare an image of his sonne Christe and powred all his benefites so plentifully vpon him Let vs here see the goodnes of God who hath found a way to burie for euer the sinnes of all his people and so to forgett them that they haue none accompt the figure of Christ was therfore in Solomon that we should see how grace aboundeth aboue sinne how mercie is exalted aboue iudgement In the nature and bodie of Solomon we see the spirite quenched
with mee this kingdome is a kingdome of darknesse a kingdome of sinne and it shall returne to the shape of his first beginning The kingdome of Christ shal be euer knowen by the scepter of the onelie Gospell preached and practised in it Now why is this called the scepter of righteousnesse Because saith the prophet it killeth the vngodlie the same exposition the Apostle immediately addeth Thou haste loued righteousnesse and hatediniqui◅ie therefore it is called a scepter of righteousnesse because it maketh the faithful righteous destroyeth the sinners from the face of the earth In this sense Saint Peter calleth it the seed of regeneration because by it we be begotten a-new into the image of God which is in righteousnesse So that heere we know whether we be of the Kingdome of Christ euen by the scepter by whiche we be ruled If the knowledge of the Gospel of Christ haue refourmed vs into a newe image to bee holie as our Sauiour Christ is holie that by his spirit the worlde be crucified vnto vs and we vnto the worlde then haue we our enfranchisement in this kingdome if not though we dwell in the mids of the Sanctuarie yet were we straungers from the lawe that came out of mount Sion And though we were baptised with all the water in the sea or as the Prophet saith though we wash our selues with Nitre and take much Sope yet our iniquities are marked before the Lord except we fele the forgiuenesse of our sinnes in the righteousnesse and holinesse of this kingdome of Christe And what madnes can be like vnto it to flatter my selfe as if I had my portion among the electe of God and yet dwell in tabernacles of the Children of the diuell that is I meane yet walke in all the sinnes of a corruptible man Are not Gods children his Sainctes be they not brought vnto him with the scepter of righteousnes doth hee not keepe them with the seale of his holie spirite If I see no good workes in my hands if I know neuer that the preaching of the gospel killed concupiscence in me and made me hunger and thirst after righteousnesse if I feele not the spirite of God to sanctifie more and more my heart al mine affections how can I say I am the childe of God No no talke while thou wilte vse thy libertie say thou art a Protestant renounce the Pope except thou loue righteousnesse euen as thou louest thy soule reioycest in weldoing as in thy life thou hast bene but an idle hearer of the worde of trueth Godlinesse is not made of wordes as a wood is made of trees but it is an earnest loue proceeding from a pure heart and a good conscience and an vnfeigned faith in whiche wee may glorifie God and do good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesu Christe by which the worlde wascrucified vnto him and he vnto the world They are godlesse Hypocrites which in worde confesse they knowe God but in deedes denie him They are Christs which haue crucified the fleshe with the affections concupiscēce of it they are of their father the diuell that in wickednesse do the desires of the diuell Let vs then learne dearely beloued in good time to be wise when we were in ignorance then we walked in the woorkes of darkenesse now we haue vnderstanding let vs walke as the children of the light if we take the gospel into our mouth let vs knowe it is a scepter of righteousnesse to reforme our life and whosoeuer he be that hath chosen this portion peace be vpō him vpon the Israel of God and he that withdraweth himselfe from this purpose euen as the Apostle after saithe Let our soules haue no pleasure in him And here let vs also marke howe the Apostle setteth out this righteousnesse of christ Thou hast saith he loued righteousnesse and hated iniquitie This is generall in all duetie which we do vnto God to loue the obedience with all our heart and soule and to detest and hate all the transgression and sinne So the Prophet Dauid saith I hate vaine inuentions but thy law I loue againe thy law I loue but I hate falshod abhorre it Euē so must we hate iniquitie if we loue righteousnesse and abhorre falshod if we loue the trueth and this is that eternall lawe whiche God gaue from the beginning I will saith he set enimitie betweene thee and the woman and betweene thy seede her seede But O Lord what a rebellious people are we where God hath commaunded all concorde and bound vs together in all bonds of vnitie One bodie one spirite one hope of our calling one Lord one faith one Baptisme one God the father of vs all yet al these bondes we breake in sunder anger hatred reprochful words quarels wounds murders euerie cursed thing but we reach our hands vn to it to make strife one with another and disanull the agreement which God hath made on the other side touching the workes of darkenes we wil walke in them and though God hath separated them from vs as heauen from hell or Christe from Belial and hath made the hatred of them perpetuall to vs and our posteritie yet we thinke as the Prophet sayth to make a league with death and to beat agreement with hel we will follow our fleshly concupiscence as though there were no lorde to controll vs and we will not hate sinne at all A corrupt nature to loue that which we are bid hate and hate that which we are bid loue but a more corrupt affection if we giue place to these desires and are well pleased to loue them still It followeth in the end of this seuenth verse thy God hath annoynted thee with the oyle of gladnes aboue thy felowes In this we may learne an other notable cause why we shoulde acknowledge Christ our onely King and Law-giuer Because he is thus annoynted that is in him dwelleth all fulnesse of grace and the treasures of all wisdome and knowledge are hid in him so that leaue him leaue his lawes leaue his scepter we leaue instruction we leaue righteousnesse we leaue eternall life And heere note that the oyle of gladnesse is the giftes of the spirite of God gladnesse to our selues because it filleth vs with ioy in the Lord and gladnesse to other because it powreth grace into our lips to cōfort the weak harted to make vs a swete sauour of life vnto life to all that hearken vnto vs The heart of earth y is dry and baren and beareth no ioyful fruite of the Lord God this oyle of gladnes hath not yet softened it to make it a fertile soile for the seede of the worde of god And the carelesse man of a dull spirite that is not touched with his brothers sinning but letteth him alone in his vncleanesse to sinck or swim to stand or fall to liue or die
receiue from Christ all that is healthfull vnto vs And as by ioyntes and sinewes our members are really knit and made a bodie vnto the head so really truely and in deed by one spirite wee be knit vnto Christe as perfectly and substantially made one with him as our members are one with our head If thou vnderstand not this or sayst with Nicodemus How can this be done I say vnto thee againe Pray that thou mayst be taught of God and that his spirit may reueale it vnto thee for if the tounge of Paule were dumb not able to speake what he sawe in vision how much lesse is man able to speake the trueth of greater mysteries And if our harts cannot comprehend all the wisdome of God in the winde that bloweth how he rayseth it vpp or maketh it fall againe how canne wee vnderstand this wisedome of our vniting vnto Iesus Christ Onely this I can say God hath giuen vs fayth in whiche wee may beleue it and out of which such ioy shineth in our mindes as crucifieth the worlde vnto vs how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeue it We beleeue in the Lord our God yet we know not what is his countenaunce We beleeue apprehend by hope his glorie yet neither eye can see it nor eare can heare it We beleeue and see immortalitie yet our heart can not comprehend the height the breadth the length the deapth We beleeue the resurrection of the dead yet wee can not vnderstand such excellent wisedome how life is renewed in the dispersed scattered bones ashes We beleue our sauiour Christ is man we haue seene him and felt him yet how he was man borne of a virgin all men in the world haue no wisdome to declare Euen so dearely beloued wee beleeue that our Sauiour Christ and we be one hee of vs and we of him he the head we the bodie really substātially truly ioyned together not by ioynts and sinewes for that vniting I knowe wel enough but by his spirit of which we haue all receiued and this vnitie I cannot conceiue nor vtter till I knowe God euen as he is and his holie spirite which hath wrought this blessing Thus we learne what here the Apostle teacheth vs and thus wee vnderstand what is heere said He that sanctifieth and they that are sanctified are all of one And where it is said heere He that doth sanctifie shewing the present time the worke still a doing it teacheth vs that our sanctification hath a daylie increase when it is fully accomplished then God calleth and our dayes are at an end And let vs note this well for it behoueth vs much If we be Christians we are still sanctified by the spirit of Christ for so it was in him He grewe still in grace before God men If thou begraffed into his bodie thou hast his spirite and it will haue his worke in thee Thou shalt not be wearie of well doeing nor ceasse to reioyce in God thy Sauiour but still increase in spirituall grace til thou come to the age of the fulnesse of Christe There can be no affection in thee according to the fleash but if it be greate it will appeare in his work much more this which is of the spirit of god If thou be sorrowful it wil make thy face sad If ioy be within it maketh thy countenance merrie If thou haue a flattering heart all the members of the bodie will streight serue so vile a thinge If hatred bee within thee thy bodie will shewe it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it Howe much more if the spirite of God hath replenished thy minde will all the bodie shewe foorth godlie desires This the Apostle noteth when he sayth He that sanctifieth It followeth For this cause he is not ashamed to call vs brethren Vpon good cause the Apostle sayth He is not ashamed for if hee humbled not him selfe in great loue of vs how iustly might hee accompt it shame to be as we are He that made Heauen and earth he that is the immortall and glorious God one with his father before whome all Angels do obey and all Princes are earth and ashes ought wee not to say seeing it pleaseth him to acknowledge vs that are but poore creatures that hee is not ashamed of vs It was great praise in Moses beeing so highly esteemed of Pharaoh that yet hee would vouchsafe to visite his poore brethren It was singular loue in Ioseph when he was nexte vnto the King in honour and dignitie yet not to be ashamed of his fathers house who were heardmen and shepeheardes But all is nothing in comparison of this that Iesus Christ is not ashamed of vs for what the glorie of the vaine worlde made not a mortall man ashamed of his duetie to acknowledge his poore father and brethren in whose persons hee might suffer a little reproch but how much greater was this doing whereof we speake The shining brightnesse of the glorie of God made not the onlie begotten sonne ashamed of his free grace to acknowledge vs that were his enimies in whose persons he should suffer a moste shamefull and slaunderous death This is the case betweene Christe and vs and this the Apostle meaneth when he sayth He is not ashamed to call vs brethren And if his highnesse abased it selfe to our lowe estate and was not ashamed let vs dearely beloued learne to be wise and knowe what the lord requireth of vs for all the good which he hath don vnto vs He sayth in the gospel He that is ashamed of me and my word before men I will bee ashamed of him before my Father which is in heauen And is not trowe you this a iust condēnation if we wretched men wil be ashamed of him who beeing the God of glorie was not ashamed of vs How much is he greater then we Abraham when he approched nere vnto him he felt him self how he was but dust When Iob came nere to see the tokens of him he abhorred him selfe and confessed how vncleane he was When Dauid saw the glorie of his dwelling he said he had leuer abide but one day as a dore keeper in the house of him then tenne thousand dayes to beare rule in Kinges palaces When Paule sawe the glorie prepared for vs in his resurrectiō he said he accompted all the worlde to be but doung to the ende he might winne him If then such a Christ be not ashamed to call vs brethren a marueilous vnspeakable foolishnes is bound vp in our heartes if we be ashamed to call him brother againe He were a folishe poore man that were ashamed of the kinred whiche the King did chalenge of him he is more foolishe thoughe he were a King him selfe that is ashamed of the Sonne of God when he offereth himselfe vnto
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
a house and Christe as the buylder who hath set it vp Moses may haue the praise that he was set in an honourable place but the praise is not his owne but the workmans that set him in if we make a comparison betweene them In this similitude of the Apostle that it might be a sul persuasion to the Iewes they must knowe certeinly bothe that Moses is but a parte of the house and that Christ is the buylder of it The first is a thinge without controuersie that Moses was a parte of the house for how was hee else one of Gods Saints or what comforte could he haue had of all the promises made to Israel if his owne portion had not bene in them by beeing one of Israel The other that Christe hath built this house the Apostle proueth it thus It must needes be that euerie house must be built of some bodie and therfore the house of Israel in which Moses was so faythfull was also built by some man it grewe not alone no more then timber and stones can ioyne together alone to make a house who was it then hath built 〈◊〉 or who made it who but euen hee that made all things and that is God him selfe if then as we haue taught Christ be God the wisdome of his father by whome all thinges were made in heauen and in earth and if he hath taken our nature that in one person God and man hee might be a faithfull ruier in this house of god then he ruleth as the builder as the maker so much more glorious then all other as the builder of the house is more glorious then the house it selfe this is the plaine meaning of the Apostle in these thirde and fourth verses Now if it be here obiected Onely God is the builder therefore Christ beeing man is also a part of the house We graunt it he is a part because he is as one of vs hath part with vs and we with him he our head and we his bodie but as he is a part as he is man so he is the builder as he is God therfore taking mans nature into the person of the Deitie to glorifie it with his owne glorie he in this person God and man is now also the builder of the house and therefore al other must giue him the preeminence of honour If it be againe obiected that Moses was also a builder as S. Paul calleth him self a builder a wise builder it is true that this name is giuen them but only improperly as vnto the instrumentes by whiche God buildeth for otherwise Paule may plant and Apollo may water but there is no growing into the house of God except Christ who is God him selfe giue increase for he is onely the effectual builder He as the prophet Dauid saith euen the most high hath stablished her by him all the bodie being coupled and knit together by euerie ioint for furniture therof receiueth the increase of a perfect bodie and is made a glorious house of God. It followeth now in the fifte verse And Moses was faithfull in all his house as a seruaunt for the testimonie of the things which should be spoken but Christ as the sonne is ruler of his house Here is an other difference in which our sauiour Christ farre exceedeth Moses and that is that Moses was in the house of god as a seruant but Christ as the sonne Nowe howe muche more honour the sonne hath in his Fathers house then he that is a seruant so farre Christe is aboue Moses and aboue all And in this the Apostle needed not vse many wordes for the trueth in all was cleare that Moses was a seruant all confessed God calleth him oft his seruant Moses And that Christ was the sonne no man doubted and the Scripture giueth him plainely the title of the Sonne of God. This was vnto the Iewes a verie plaine and a very strong persuasion for though they had beene alieuated from this Sonne of Dauid whome the Apostle preacheth vnto them neuer so much yet they must needes confesse it Moses was but a seruaunt the Messias must bee the Sonne therefore hee to rule in the house for euer and Moses to giue him place So now this high honour of the Sonne of God beeing giuen to this Christ crucified among them they could not be offended at the wordes but were wisely to consider whether this was he they looked for or no which by tryall and searching of the Scriptures when they shoulde finde true then Christe should haue the glorie of our redemption which thinge the Apostle nowe so carefully goeth about Heere we haue all taught vs a lesson of good humilitie and howe to knowe our selues and what place we haue in the church of god Who is there among vs dare aduaunce him selfe aboue Moses yet Moses was but a seruaunt Whiche of vs is so great as an Apostle Yet Paule sayth We confesse our selues to be seruants of the Church To the ende there should bee no mo maisters but Christe it was necessarie all other should bee seruaunts and to the ende he might bee Lorde alone so GOD ordeined it that all his ministers should bee fellowes so they are all fellowe seruaunts that are appointed of God for the ordering of his house Moses in singlenesse of heart was and was called a seruaunt Paule a seruaunt Peter a seruaunt all seruaunts for the woorke of the ministerie to buylde vpp the bodie of the Sainctes of God this is Gods ordinance from the beginning But of late one is risen vp a beast full of hypocrisie more lowely in name then any Apostle or Prophet and calleth him selfe a seruaunt of seruauntes but as proude in spirite as the whoore of Babylon which maketh her selfe Ladie ouer Kinges and Emperours And this deceiuer hathe thus as wee see prophaned the Lords Sanctuarie and exercised tyrannie in his Churche hee hathe driuen out the seruants which laboured in paine and lowlinesse to gather together by preaching all the people of God and hath set maisters in their steede after his owne likenesse who too too long haue nowe kept the Churche of Christ in bondage and ceasse not to striue to keepe it in bondage still And therefore we ought the more earnestly to praye that God would giue vnto the nource â–ª fathers and nources of his Churche that is to Kinges and Princes wisedome to see it and then we shoulde haue hope that they shoulde also finde grace to amende it But let vs returne to the Apostle When he hath thus shewed that Moses was but a seruaunt he telleth after wherein his seruice was and what was his faithfulnesse in it Iâ—… followeth For a testimonie of the things which should after be spoken For this purpose Moses was a seruâ—…unt and in the perfourmaunce of this duetie Moses was faithfull he was a seruaunt to beare witnesse vnto the people of all the woordes which God should speake vnto them that is a
religiō of the temple which was once the seruice of god is now finished hath his end frō henceforth there is neither circumcision nor vncircūcision nether Iewe nor Gentile but Christ is al in all the pure chaste bodie is his holie tabernacle spirit and truth is his heauenly worship thus much directlie the apostle teacheth them in these words whose house be we therfore called the house of God because his holie spirite dwelleth in vs as appeareth in all the places before alledged out of Paule It followeth now If we holde fast the confidence reioycing of our hope vnto the ende these wordes he addeth to teach them manifestly to know themselues whether they be this house or no for if they be they do hold and shall holde the reioycing of their hope constantly and faithfully vnto the ende These wordes dearely beloued let vs marke them well and learne them euerie iott and title with a wise hart for they conteine a blessed instruction most necessarie for our time There is not this day any other thing that holdeth backe a great number from the gospel of Christ but only the ignorance of this one sentence for what say al our aduersaries against vs but onely this Shal we leaue the Catholique Church to beleeue a few new sproung vp Shal we leaue the Church followe Luther or Zuinglius The Church hath beleeued as we beleeue the Church hath taught as we teach in the Church we abide thus vnder the name of the church the churche the world is mocked as Paule saith the hearts of manie men whiche are nor enill are seduced so that though they haue no thing to blame in vs yet they dare not come vnto vs least they should forsake the brotherhod in the Church of Christ. This generall plague is easily cured and al the euil of it is soone remedied if we can but holde our peace and heare the Apostle speake for vs all This same verie question is here handled the Iewes were now affeard to receiue Christ they thought him a new doctour they had Moses the temple the ceremonies things ful of excellent glorie and they were sure the church was heere and these things were in the Church to leaue them all soudenly and cleaue to Christ alone were to leaue the Church and follow new doctrine The Apostle to stop this offence he setteth downe first this plaine doctrine without question or cōtrouersie that the church of God or to vse his own word the house of God is not any building of woode or stones not any citie or any material Temple but man is the house of god Here first we learne one necessarie lesson Wilt thou know the house of God that is his Church Looke not at Ierusalem nor at Mount Sion for neither the Citie nor the Temple in it are nowe the house in whiche God dwelleth It thou doubtest know it for a truth that Ierusalō long since is troaden downe of the Gentiles the Turke and Infidels haue defiled all the stones of i◅ for the temple there are manie hundred yeres since the vncircumcised haue entred into it and the abhomination of desolation hathe stoode in the holie place that it might be fulfilled that was spoken by the Prophet Daniel This therefore learne for a trueth The Church of God is not in any materiall Temple not it is not knowen by any Citie or Countrie Ierusalem that for this cause once was the glorie of the worlde and the beautie of the whole earth hathe no more this dignitie neither shall it be giuen to any place for euer but to finde the Church of God seeke in the heart of man for the Apostles haue all spoken plainely We are his house Now let Rome goe and boast her selfe and pronounce her proude decrees that in her palaces the Churche of Christe doeth dwell let all her louers striue for her prayses that shee is our mother her we must serue vppon her we must wayte she cannot erre against all these children of pride we dare set out selues The house of God is neither in Rome nor in the Capitol of Rome no more then it is in Aegypt or the high pinacled Churches in Aegypt but in euery nation and in euerie countrie the men that feare God and woorke righteousnesse they are the church and the house in which God doth dwel And as the Lord hath done to Ierusalem and to the ruines thereof that the place should not boast of the Oracles of God so God hath done to Rome to the idols thereof that their boasting should bee in vaine of the church of God for what was Rome euen from her birth but a Citie builte in parricide then strengthened with robberie and made a sanctuarie for murderers of all nations What was it after but a slaughter-house of the martyrs of God And what is it in oures and our fathers dayes but the Queene of pride the nurse of idolatries the mother of whoredomes the sincke of iniquitie out of which sorceries witchcrafts poysonings adulteries rebellions and bloudie warres haue ouerflowed the whole earth I lye not on them dearely beloued neither they them selues can accuse mee if any of them heare what I say A thousand testimonies I haue of this out of their owne stories and ten thousand ryming verses haue beene made against them for their greate iniquitie by example of one learne the residue A hundred and fourtie yeeres past one sayth of Rome and of the Pope thus Imatenet Iupiter c◅lum habet Pluto Et accedit dignitas animali bruto Tanquam gemma stercort aut pictura Iuto We haue brought GOD into Hell and the diuel into heauen dignitie is now added to a brute beast as a pearle to a dounghil or a faire picture to a peece of dyrt Euen such as these are and no better a thousande testimonies are of the Church of Rome all which if we coulde not beleeue yet let vs beleeue our owne eyes we haue seene his wicked dispensations the brother to marrie his brothers wife the sister to marrie her sisters husbande the vncle to marrie his neece and the nephue to marrie his aunt Wee haue seene his bulles to make the subiects rebell against their princes we haue seene his stues in open knowen places The Turke hath no more defiled Ierusalem then the Pope hath defiled Rome and all the altars of Mahomet are not so vncleane as the Popes reuerend altars whiche serue for Sodomites and as the Popes honourable churches in which they nourish vp amorous boyes Nulla hie arcana ro◅elo Mantuan saith I speak no secrets the world knoweth this wel enough And yet if they will boaste The Church of Rome the Church of Rome shall wee still beleeue them or shall we rather beleeue the Apostle that the church of God is not neither Rome nor not Rome but in Rome and out of Rome the men that feare God are the Church of Christ. And let this be our first lesson
is plaine plainely taught that if we wil be saued by Iesu Christe his worde must be mingled to vs with fayth if wee be of the newe testament belong vnto this couenāt which is made in Christ to the forgiuenesse of our sinnes then we beleeue the word that is preached and the lawes of God are written in our heartes And this S. Paule setteth out so cleare vnto vs that it is impossible impossible I say for any to knowe the Gospel and to be ignorant of it for this is the gospel as Paul saith The power of God to saue all that do beleue do you heare this and do you vnderstand it tell me then what think you of that religion where this preaching of the gospel is holden back nay where they haue bene so enuious vnto it that they haue not suffered the woorde to be in such a language as the people might once reade and vnderstand it The Priestes them selues vpon whome they laied the worke to sacrifice for their sinnes and to whome they confessed their sinnes to haue forgiuenesse of them And what I say will you think of suche a people or what religion haue they doeth not the Apostle say true there is no saluation but by beleuing the worde as it is preached vnto vs and doe they say true that the Masse purgeth our sinnes ▪ the prieste forgiueth them the masse is in latine the priestes ignorāt the people are led with vaine imaginations no faith no worde is in all their doeing but it is no maruel though some men be robbed of their harts and beleeue all the illusions of Sathan for how can a man beleeue the trueth except the spirit of God be in him Pharaoh was not taught by all the woonders y Moses wrought in Aegypt The Iewes were not the wiser for all the miracles whiche Christe wrought before them If such thinges haue happened in the daies before vs though now the Apostles and prophets do all cry Without faith in the Gospel preached you can neuer be saued Ignoraunce is abhomination before God and yet the Pope who taketh the word from vs teacheth vs no faithe couereth vs with blindnes prayseth ignorance in our hearing if we embrace him follow him loue him honour him as Pharaoh did Iannes and Iambres or as the Iewes did Annas and Caiphas let vs not maruel no new thing hath happened in our dayes The Lord hath not lightened their mindes what wisdome can be in them but we will leaue them to him who is iust and mercifull and let vs pray that his woorde may be alwayes mingled vnto vs with fayth that in this greate darknesse of the worlde we may see light One thing else wee may heere marke that it is said the word did not proofit thē because it was not ◅ngled with faith wherby we know it is only faith that com mendeth vs vnto God without which the woorde is in vaine the presence of Christ is in vaine to be his brother sister mother al is in vaine nothing but faith carrieth vs with boldnes into his presence Manie singular proofes of this our Sauiour Christ sheweth in many places when a woman crieth vnto him Blessed is the wombe that bare thee the pappes that gaue thee suck Our sauiour Christ answereth nay rather blessed are they that heare the word of God kepe it When some saide vnto him Beholde thy mother and thy brethren would speake vnto thee he answered again He that doth the wil of my heauēly father he is my brother my mother In another place when cōtrouersie was how we should haue life saluation through him he saith to his disciples The fleshe profiteth nothing it is the spirit that quickeneth noting in al this that not his bodily presence not his kinred not y trauell of his mother nor any thing is imputed vnto vs for right ousnesse but only faith in which we beleeue according to his gospel preached vnto vs y in his death al our sinnes are purged in his resurrection wee are iustified This maketh vs acceptable without this it is vnpossible to please him this the Apostle teacheth vs here when he saith For this cause the word profited them not because it was not mingled vnto them with faith for only faith doth all apprehendeth all ouercommeth all and the gates of hell shall not in the ende preuaile against it and the Lorde increase this faith in vs And let vs pray c. The nineteenth Lecture vppon the 3. 4. 5. 6. 7. 8. 9. 10. verses 3 For we whiche haue beleeued do enter into rest as he said to the other As I haue sworne in my wrath if they shall enter into my rest although the works were finished from the foundation of the world 4 For he spake in a certein place of the seuenth day on this wise And God did rest the seuenth day frō all his works 5 And in this place againe ▪ if they shall enter into my rest 6 Seeing therfore it remaineth that some must enter therinto and they to whom it was first preached entered not therein for vnbeleefes sake 7 Againe he appointed in Dauid a certein day by To day after so long a time ▪ saying as it is said this day if ye heare his voice harden not your heartes 8 For if Iesus had giuen them rest then woulde he not after this haue spoken of another day 9 There remaineth therefore a rest to the people of God. 10 For he that is entred into his rest hath also c◅assed from his owne workes as God did from his THIS Scripture whiche nowe I haue read vnto you I must needes confesse to mee it seemeth yet somewhat obscure neither hathe God so reuealed it vnto mee that I dare boldly pronounce this it is but submitting my selfe to any better interpretation which shal be shewed of other according to that whiche God hath giuen me so I will shewe you what I think moste likely and so muche the more boldely I will shew you mine opinion because by the grace of God I wil speake nothing but agreeable to all which the Apostle before hath most plainly taught vs You knowe howe earnestly hee hath exhorted vs to harken vnto Christ what fault especially shal make vs neglect it and that is infidelstie what great peril we haue in this sinne that it We shall not enter into his rest Nowe he teacheth and addeth sure arguments to his doctrine howe wee shall auoide so great punishment and so great sinne and how we shal be obedient vnto Christ and that is by faith an humble acknowledgement of him to be our Prophet and a constant beleeuing of all his trueth This doctrine firste hee setteth downe in these woordes For we enter into his rest that doe beleeue This he proueth first by the manifest text afore alledged for it was said To whom I sware in mine anger that they should not enter into my rest meaning the
haue so greate gladnesse of hearte O Lorde what are the Heauens of Heauens where we are citizens which is our countrie where our bodie is glorious and crowned with life where thy maiestie shal shine in perfect beautie before vs where all thinges shal be our owne and we shal bee thine A happie lordship a happie Earledome a hap pie man whose honour teacheth him thus to know the Lord who hath had mercie vppon him These and such like meditations thoughts which carrie vp our mindes from the Creatures to the Creatour and from our worldly calling to him that hath called vs these doe leade vs into the rest of the Lorde these are our holie woorkes on the sabbaoth dayes and this is our wisedome in enioying all the benefites of god But of this meditation I spake before vnto you in the exposition of the sixt verse of the second chapter Nowe touching this woorde whereof we haue heard so much that is the rest of God we must marke how the scripture vseth it sometime for the trueth which is euer one somtime for the figures whiche haue beene diuerse The true and perfecte rest is that which is now begonne in vs the resting from our owne workes that is our dyinge vnto sinne the crucifying of the olde man that wee may giue ouer our bodies vnto the Lord to be seruants of righteousnesse and that onely his spirite may reigne in vs that as Paule saith it be not nowe we that liue but that it be Christ that liueth in vs and this rest shal be made perfecte in the resurrection of the iust when we shal be ioyned vnto Christe our head and God shal be vnto vs all in all The figures of this rest as I saide haue beene diuerse The first figure was the rest of the sabboth day called our rest because wee were without bodily labour only in spirituall exercise to consider the works of God his greatnesse and power and goodnesse therby to learne with al our harts to serue him to glorifie him as our only god so y al the seuenth day longe while the sunne shined it preached vnto the people that they should ceasse from sinne and serue God die vnto the world and liue in him An other figure of this spirituall rest was the lande of Canaan called their rest because they ceassed from the fearefull trauell of the solitarie wildernesse and from feare of enimies which alwayes rose againste them from their bondage before in Egypt now inhabiting a quiet countrie full of all fruit and pleasure and their spirituall exercise in this rest was to see from what miseries God had deliuered them what blessings he had giuen them howe mightilie he saued them from al hurt of man and beast and euerie creature and therfore now in a holy rest and quietnesse to be thankful vnto him to serue him to trust in him to rest vnder the shadow of his wings An other figure of this rest was also y tēple of whiche it was said This is my rest for euer here wil I dwel for I haue a delight therin called also the rest in respect that before the tabernacle and the Arke was carried from place to place but nowe it was settled for euer in mount Sion the spirituall exercise of this rest was that God had now made knowen vnto them his statutes and ordinaunces in which they should liue his couenauntes and promises were sure vnto them and that they shoulde not immagine vaine thoughts or followe their own deuises but abide in the waies of God acknowledging them alone to be the wayes of life and so giue ouer them selues to walke in them These were the figures of this spirituall rest which abideth for euer and vnto vs nowe to whō figures haue ceassed this rest is set out clearlie in it self that we should liue in it ceasse from our owne workes doe the woorkes of our God and worship him in spirit and trueth hauing according to this exhortation of our Apostle our Sauiour Christ our onely prophet to rest in his woorde our onely priest to rest in his sacrifice for sinne our only king to rest in his defence our only head to rest in his nourishment who only with his blessed spirite feedeth vs to eternall life and worketh in vs all in all This is that kingdome of God whiche we are taught to pray that it may come and prosper and this is that the prophet Esay sayth of the roote of Ishaie that in those dayes his rest should be glorious this is the trueth sigured in all the former restes of the Sabboath of the lande of Canaan of the temple as Zacharias ful of the holie ghost doth most plainly shew This is saith he the othe which he sware to our father A brahā that he would graunt vnto vs that we beeing deliuered out of the handes of our enimies might serue him without feare in holines righteousnes al the dayes of our life and this rest hath in it as Paul saith a pure heart that is vn◅ed cōstant loue a sincere saith that is holy and true religion and a good corscience that is peace toward God through Iesus Christ and these properties of our rest deerely beloued mark them wel that we may knowe the place where we dwell in peace and lest we thinke foolishly that we are at rest when yet we are tossed in the tempestuous sea our religion must be pure and vntouched from the curious and entising fancies of Philosophie from traditions and decrees of men from superstition of the elements of the worlde as meate drinke daies times and such other to be short pure from al thinges which Christ our only prophet hath not taught vs And how can we thinke then that we are yet in this rest if we be holden with decrees Touch not tast not c. if counsels and fathers whiche are diuerse and daily renued do lead vs with their sūdrie indgments what rest is in my religion if thus I muste walke vncerteinly It was said of the first rest What I commaund thee do that onely this rest is nowe abundantly confirmed vnto vs more amplie thē before as Christe is greater then Moses and how then do we seeke after any instruction but onely after the word of Christe alone Againe seeing in our rest is vnfeigned loue contention and strife quarels are cast out how do we say we are entred into our rest when this dissention is amōg vs one with another let vs looke vnto it wel to whom it belongeth It is a greuous thing to trouble the peace of the church so is it a greuous thing to see trueth lye hidden or despised therfore iudge not you rashly nor condemne any mans worke before it be tried We are called vnto a rest and let vs nourish our peace who soeuer fall out with vs let vs not fall out with them but let vs seeke the truethe in loue and so shall be built vp the
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
Christ in which we are to learne if God haue so loued vs we ought also to loue our brethrē to remember them that are oppressed as if we also were oppressed in bodie and to reioyce with those that do reioyce as if our owne hearts were filled with gladnesse a iust iudgement is vnto them all who hauing Christ such an example of loue cā yet notwithstanding hate their brethren And here we also learne whatsoeuer afflictions are yet are they lesse then the strength giuen vnto vs neither shall they euer turne the loue of God from vs for all afflictions without exception Christ suffereth with vs We see by Paule howe many howe greate howe aboue measure were his troubles by sea by lande of friendes of enimies in bodie in spirite yet calleth he them al the afflictions of Christe and his suffering Lazarus in all his pouertie sicknesse sores suffered nothing wherin Christ was not partaker of his griefe if the paines and miseries of patient Iob were nowe vppon any man euen Iob fealt nothing which Christ fealt not with him for while this mysterie is which is for euer that Christ is the head we the body how shuld the bodie be hurt and the head not touched with the paine of it Let vs not then care what crosses we beare for as there is none more shamefull then the crosse of Christe so all ours are accounted as his If we be poore sicke contemned imprisoned or whatsoeuer is the fruite of sinne God is not as man to turne his face from such children but we are the dearer in his sight cucric crosle sealeth the loue of Christ that he suffereth this with vs to the ende hee might neuer caste vs away euen as he was made sinne for vs who knewe no sinne that we might be made the righteousnesse of God in him Who nowe can be discouraged with the afflictions of his life or be enuious against the wicked man if wee see his dayes full of peace and prosperitie No no these be but broken weapons and can not enter to the hurt of our soule only let vs take heede of sinne that it reigne not nor haue any kingdome in vs for therein Christ hath taken no part and by it onely we are separate from him as by that with which he will haue no felowshippe And where it is heere saide that our Sauiour Christ was like vnto vs in all things except sinne it is a cleare place to teache vs what to beleeue of the true humanitie of our sauiour Christ leaue off foolish and vaine questions in which there is no edification dispute not of particular things this or that wherin thy foolishe minde may fall into heresie and thy foolish heart may take offence but beleeue it stedfastly that thou haste learned truely that in all things Christ was like vnto thee sinne only excepted if any thing bee spoken of his humanitie not agreeing with this it is false and to bee refused It foloweth now in the last verse Let vs therfore go with boldnesse vnto the throne of grace that we may obteine mercie finde grace to help in time of nede In these wordes the Apostle concludeth wherefore hee hath thus magnified the priesthood of Christe and what benefite we haue by it that is to go with boldnesse vnto the throne of God and knowe our selues assuredlie reconciled vnto him in consideration of which excellent vnspeakable benefite he maketh his conclusion by way of exhortation that wee might neuer bee slacke and slouthfull to receiue so great a blessing nor by any vnthankfulnesse shewe our vnworthnesse of it Now in these wordes are manie especiall good lessons for vs to learne firste were hee saith Let vs goe which exhortation hee groundeth vpon the former wordes that Christ as hee said is entred into the Heauens we must here learne to applie it to our selues all that Christe hath done as in deede he did it not for his owne cause but for ours and we learne how it belongeth vnto vs euen as it is wrought by Christe in our nature whose members we are And thus what so euer we can see in Christ that he hath done and what soeuer glorious promises are made vnto him let vs knowe our vnitie that we haue with him all blessings that they are ours If he haue ouercome sinne we haue also ouercome it If he haue vanquished death we haue vanquished it also If he haue risen from the dead wee shall rise also If hee haue ascended into Heauen we shall ascende If he sitt on the right hand of maiestie wee shall also be glorified and see God as he is for wee be ioyned all vnseparably vnto him as the head is ioyned vnto the bodie by the wonderfull mysterie of Gods wisdome who hath made him of our nature and giuen vnto vs of his spirite and in this felowship with him which he hath giuen vs there is nothing so greate but hee hath giuen vs with him the righteousnesse of all his woorkes and glorie of all his inheritaunce with him is ours and wee are also Lordes ouer all whether it be Paule or whether Appollo or whether it bee Cephas whether the world whether it be life or whether it be death whether things present or whether things to come all things are ours and we are Christes and Christe is Gods. Thus we must apple it and make it ours whiche Christ hath giuen vs euen as the Apostle saith of this that Christ is our high preist mediatour let vs therefore go vnto the throne of grace An other thinge wee must heere note that the Apostle exhorteth vs to goe with boldenesse teaching vs that a constant persuasion and good assuraunce of Gods fauour doe highly commende our prayers vnto God and without it we are like vnto the flouds and waues of the sea which are rouled vp and downe with the winde and our hope with God is frustrate Now this boldnesse which is thus necessarie for vs we must learne likewise both how we haue it and what it bringeth vnto vs how we haue it we canne no way better learne then by the Apostle him selfe who making againe this selfe same exhortation in the tenth chapter following saith thus Seeing we haue this great high priest the ruler ouer the house of God let vs go vnto him with a true hart ful persuasion of faith hauing our harts sprinkled frō an euil conscience and our bodies washed with pure water this is then the boldnesse with which we approche vnto God stedfastly to beleeue that with the bloud of Christ our mindes are washed frō impure thoughtes and our bodies from sinne This S. Paule also teacheth in plaine and manifest wordes in Christ saith he we haue this freedome and entrance with boldnesse through faith in him and in another place he saith this must needes be thus that by faith onely we should haue this accesse vnto God else saith hee the promise of God coulde
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
not themselues but God spake within them Whē soeuer were the time whatsoeuer were the meanes whosoeuer were the man wheresoeuer were the place whatsoeuer were the people yet the wordes were the Lordes And whosoeuer he be in the church of God from the beginning to the ending to whome this ministerie shal be committed if he will be numbered with Patriarches and Prophets Apostles and Pastours and with our Sauiour Christe himselfe whatsoeuer he speake Let him speake as the word of God. For this couenant God hath made with al his seruants euen as the Prophet Esaie saith My spirite which is vpon thee my words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of thy seedes seede from henceforth ▪ euen for euer And in deede whose words else should diuide betweene the marrowe the bones but his onely who alone searcheth the hearts and the reynes Or whose wordes should kil our earthly affections but his alone who giues the sworde of the spirite And we whose messingers are we Or of whome are we sent Is not God our Maister and shall we not make our account to him according to that which we haue receiued of him We must looke vnto our owne charge and for all other men though they seeme to be pillers what they are it skilleth nothing to vs we are not accountable by their giftes Augustine Ambrose Ierome Gregorie or any else they had their owne charge of God and we haue ours by warrant from God they did speake and so must we If I speake out of the fathers of the Church and know it to be the word of God why do I attribute it to man rather then to God whose trueth it is Or if I speak of the Fathers and knowe it not to be the word of God be it neuer so true in the doctours mouth in mine it is sinne because I speak not as I am taught of god This I speake not so much for the papists whose heartes and soules the decrees and decretalles haue stolne away and left them without vnderstanding But I speake it because of brethren who knowe not their calling but fill the pulpites with doctours and counsels and many vanities where they should onely speake the word of God that our agreement may be with the Apostles and Prophets and with our sauiour Christ. Nowe let vs see the differences here spoken of betwene our Sauiour Christ and all other prophets what we may learne of them The firste is the doctrine taught by them was at diuerse times reuealed but that which Christe teacheth is reuealed but once And this is twise after expresly noted by the Apostle himselfe as in the ninth chapter Now at the latter end Christ hath beene once reuealed And in the xii chapter Yet once will I strike not onely the earth but the heauens also And this it is whiche sainct Iude saith of the christiā faith that once it was giuen to the saints which once doth mean the time of Christ in earth for so he saith it was by his sonne For though the Apostle yet vnderstoode not all and the spirit was after giuen them yet the same Spirite did but more lighten them in such things as Christ had also taught them By this we learn boldly to refuse it accoūt it as bastard doctrine whatsoeuer is sprong vp since cōmeth vnder the warrant of a mortall man as namely the idolatries of that mightie king and priest Prete Giam of the Abizannes in Africa and the idolatrie of the great Cam king and priest of the Tartarians in Asia and the idolatries of Ismael king and priest of the Persians and the idolatries of Mahomet king and priest of the Sarasins and the idolatries of the Pope and Papall men this day kings and priestes as proude as the other And of these what sects soeuer haue sprong of Homares or Halys Cuselbasoe or Casaboe of decrees decretalls Thomists or Scotists white friers or black that eternall Gospell as they called it more then 300. yeares since deuised at Paris the reuelations of S. Brigitt all other doctrines and expositions we must cast them away so many as came not in the warrant of our Sauiour Christ once preaching vpō earth which because it was once it cōfuteth all after it and abrogateth all before it which had diuersitie of time as the Apostle himselfe gathereth ca. 12. 27. The second difference that the doctrine of Christ is taught after one sort For though first were miracles and nowe none firste Apostles nowe none these were but meanes to confirme the preaching the word onely was the power of saluation which is the same it was then Whiche because it is but one therefore it is perfect For if any way before had bene absolute in itself there should none other haue come after it but it pleased not God to giue the glorie vnto all those maner of reuelations but reserued it to the preaching of the gospel which he hath made his owne power to saue all that do beleeue giuen it so great grace that it worketh more mightily then all miracles and pearceth deeper into the hart of man then any maner persuasiō yea though one should arise frō the dead to speake vnto vs And therefore we may condemne that whiche before vs was done in building monasteries vowing of pilgrimages praying for the dead their masses diriges honouring of saincts setting vp of Crosses and such like For howe were these thinges taught vnto men Not by preaching the Gospel but for the most part men were driuen vnto it by feare terrour of the night as we may see in their owne books legendes But as it was so it is come vnto it and the darkenesse hath couered it out of whiche it sprang The third difference here is that that was old therefore abolished for it cannot be but that which waxeth elder and elder must at last vanish but the testamēt of Christ it is still new yea though it were frō the beginning yet it is still the same and the day passeth not in whiche it was giuen but it endureth with the age of mā And therfore it is no sacrifice of the new testament to haue a masse which waxeth olde and when it is done is not but you must haue a newe so fill your number Neither yet is it possible that works should iustifie which also wax old are forgottē so that the righteous man of an hundred yeare olde if he leaue then his righteousnes it hath none accoūt The saluatiō of y world it is not thus but alwayes new if once I be in this couenāt it is an euerlasting couenant I was not taken vnder cōdition of time nor no time shal preuail against me The saluatiō it self it is not changeable as Ad◅s was in Paradise but it is made sure in the bodie of