is called new not as lately ordeined and prepared of God but because it was new and straunge and scarcely knowne vnto men not as though there were another way into the holy place before it but because there neuer shall bee any succeeding after it So likewise it is called a liuing way because it is opposed to the olde and dead waie of the lawe which by reason of the weakenes and imperfection thereof is worne out and vanished Because it surelye leadeth vs to immortalitie life Because it is dedicated and prepared by the liuing body of Christ and not by the dead carkasses and offeringes in the lawe and because it admitteth none that lye dead and sencelâ—sse in their sinnes but such as are quickened in Christ and are aliue vnto righteousnes by the spirite of God Nowe then if the blood of Iesus as here the holye Ghoste taught vs be the new way be the liuing way be the onely way into the holy place into the kingdome of heauen which not we can prepare for our selues but Christ hath prepared for vs through the vaile of his owne fleshe And therefore suche a waye as admitteth neither succession nor perfection nor supplye nor myxture nor fellowship of any other what shall wee thinke of those men that yet seeke them by wandring pathes of error and would rather returne into Egypt by the olde Traditions of men and deserts of their inuentions then enter into the Sanctuarie into the holy place of rest by this new and liuing way here taught vs the blood of Iesus Or what other can we iudge of those their Monasticall vowes and orders of their new found out fraternities distinctions and degrees of their wilfull and voluntarie seruices not required at their handes of their dayly and propiciatorie sacrifices auaileable both for quicke and dead of their preparatiue meritorious satisfactory redemptory and supererogatory works of their merits of congruity equalitie and condignitie of their proper and inherent iustifiing righteousnes of their ignorant prayers and superstitious inuocations mediations intercessions of Saints shrines and Images with other like erroneous supplements of mans deuising set forth and still with confidente asseuerance auouched as the best and onely way into the holy place with out the which there is no entraunce there is no passage What I say can we iudge of them euen by the directe rule and doctrine of this place without digression but that they are meerely derogatorie and iniurious to the bloode of our Sauiour Iesus And so consequently the way of sinners wherein he is blessed that hath not walked and that darke and slipperie waye wherein they stumble and fall backwarde and are broken and are snared and are taken as Esai saythe For if an other waye maye bee founde out after it into the holye place then is not the bloode of Iesus the newe way it is not a liuing waye if it fade or bee decayed in his former strength and nature and nowe needeth further supplye and ayde neyther yet the waye into the holy place if it doe but helpe and enter vs at the first leaue vs to our own free will to our own directioÌ„ or any other meanes before wee attaine the end But they accuse our doctrine because say they it is new and glory in their owne deuises as though they were very olde wherein to aunswere breefely both â—auils they craftily deale with vs in deede according to that olde practise of the subtle Gibâ—onites who to make a league with Iosua tooke olde sâ—ckes olde bottles for their iourney and olde torne raiment on their backes and al their prouision of bread and victuals very old and drie so faining themselues Ambassadours from far Countreis In like sorte but to a contrarie ende the Papistes still hold out and shew vnto vs like Gorgons head to fray men with the sight a pretext or painted Image of hoare and vncontrollable antiquitie they will prescribe against Iosua by possession of the lande before him they would seeme to come from farre they would be of the Aboregines without any beginning or from the beginning it self And al things that they vse and maintaine amongest them are olde they beare vs in hande and very auntient But as the deceitfull Gibeonits being tried out were not the men they seemed but were neighbours and borderers vnto Iosua So these haue nothing lesse then the age and antiquitie they would challenge to themselues as doth plainly appeare by relation of their owne histories in the institution and ordinaunce of euery seuerall thing And therefore as Ieroboams wife though shee muffled and disguised her face and countenaunce yet the Prophet could descerne her so soone as she began to speake So though they muffle disguise and new attire both themselues and their errours with straunge and vnwonted garmentes yet so soone as they come neare to speake and declare their message they are found but the wife or darling of an Idolatrous husbande seeking vnrecouerable health for their dying and vncurable childe they are found but false and subttile Gibeonits pretending that they are not and apples of Gomorha which as S. Augustine saith seeme faire and beautifull to the eye but if you touche them with the finger they fall to dust and cinders True it is that Sainte Basil sayeth to Amphiloctius Persuasiua sunt quodamodo vetera dogmata velut an antiquitate canitie quadam reuerendum quiddam habentia Olde Religion opinions are verie apt to perswade men as hauing in antiquitie somewhat to be reuerenced for the graie heares thereof But herein againe is required wisedome and as much wisedome in these our euill daies as had Salomon in finding out the doubted mother of the childe For truth many times is accused of noueltie and errour lyeth hid vnder the tytle of age For so the Gentiles saith Lactant. assaulted y e Christians faith with this rampire And Symachus the sworne Enimie to Christ as saith Prudentius stoode much vpon this reason And Cresconius against Sainct Augustine was armed with this buckler This sayth he is auntient our fathers receaued it of their fathers True saith Sainct Augustine Sed errantes ab errantibus As the Iewes receaue by tradition of their fathers that the body of Christ was stolen out of the sepulcre which beeing false at the beginning continuaunce of time cannot make it true Our waye our religion and doctrine say they is very old and auntient and therefore to bee preferred this cloake and coulour this their vsurped reason had likewise the Gebeonites the Iewes the Gentiles Cresconius Symachus Demetrius the Siluer smith the town â—larke of Ephesus and generally all infidels against the Christian faith but most vntruly auouched But yours say they is strange lately sprunge vp and newe So sayde the Athenians to Sainte Paule calling him a bringer of newe Diuels and may we not knowe what this newe doctrine is whereof thou speakest yea it is newe saye they and
degree and â—rade looke into mens actions turne ouer and sifte their proceedings conâ—â—â—â— what is done in euerie place as you passe in halls in shops in streates in markets in secret coÌ„ferences in open meetings in pleading places in Iudgement seates in townes â—n countrie euen in this Citie what shifâ—ing pollices and deceates what subtle â—euises and euasions to ouerreache good â—awes what briberie and abhominable â—ains and vsurie is vsuall to be seene and â—ou shall find that of all things in price â—stimatioÌ„ amoÌ„g men there is nothing so â—ittle esteemed so carelesly regarded so â—arely to be found as a true hart sprinckâ—ed from an euill conscience You shall see 〈◊〉 verified that S. Ierom saith to Chromaâ—us In mea patria plerisque deus venter est et 〈◊〉 die in diem viuitâ—r et saÌ„ctior ille qui ditior 〈◊〉 in my couÌ„trie to the most meÌ„ their God 〈◊〉 their belly and they liue secure and carelesse from daie to daie and hee is the holiest which is the richest man you shalâ— here many men complaine of their losses and mishaps by sea by lande by death by falshood and deceipt by buying and setting and many other waies but no man almost for the losse of a good conscience and yet if I might speake my conscience there is greater losse and shipwrack dayly made that waye then all the teares of our eyes can sufficiently bewayle or the riches of this world recompence agayne you shall see suche running and posting such care and trauell and trouble nighte and day sustained such earely rising and late lying downe and eating breade of carefulnesse to heape vp riches to pâ—rchase landes to builde fayre houses to procure dignities and offices which were woont so haue a charge of conscience imposed with their reasonable fee but nowe most vnreasonable fees still growing and enhaunâ—ed haue put out and discharged all charge of conscience annexed to the same and euery way shall you see men so to prouide for the pleasure ease and welfare of this body nothing touched or reclaimed with remorse of a guilty consciâ—nce as though you turned away his faceâ—ud would not see it as though there were here an abiding Citie for euer As â—eath were not approching or the burning flames of hel were but an old wiues â—able So that either we say with Medea Video meliora probo deteriora sequor I see better thinges and I allow well of them but I follow according to my sensuall appetite that which is worse or with y e wicked described by Iob Recede a nobis goe from vs we desire not the knowledge of thy waies who is the almightie that wee should serue him or what profite shall we haue to pray vnto him or with Sardanapalus eat drink and be merrie after death there is no pleasure or with the fleshlie Epicure discribed by Gregorie Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Giue me that is preseÌ„t let god alon with that that is to come we vtter thus much I say but how not in our wordes and speaches no our hipocrisy is the greater in our double harts in our corrupt consciences in our wicked liues in our deedes and actions which is a greate deale worse and soundeth like the blood of Abell more loude in the eares of God for vengaunce then can our tongues expresse by words and â—iltables vnto men But let vs not be deceaued God is not mocked whatsoeuer a man soweth that shall he reape if ye sowe in the flesh ye shall reape corruption if ye sowe winde ye shall reape a storme if ye sow but wordes and weedes and chaffe of hipocrisie and dissimulation your haruest wil be therafter of bitternes and worme-wood colours and shadowes and emptie apparitions cannot long continue their blossom is but froth their fruite as rottennes they shall vanish with the wind fal away as the smoke The Lord wil not iudge according to the outward appearaunce he seeth not as a man seeth but he trieth the harts reines all thinges are bare and naked in his sight The hipocrits hope saith Iob shall soone come to naught and the ioy of the wicked continueth but a moment his light shall soone be put out and the sparke of his fire shall not shine the snare is laide for him in the grounde and a pitfall in the waie the grinne shall take him by the heeles and the steppes of his strength shall bee restrained his roote shall be dried vp beneath and aboue shall his braunche bee cutte downe and wither And therfore if we meane to enter into the holy place with boldnesse in assurance of faith we must cost away all hipocrisie and dissimulation 〈◊〉 falshoode and fained muffling of our faces wherby we semble to be that which we are not and dissemble to be that which wee are and so drawe nere with a true and single hart sprinckled from an euill conscience and washed in our bodies with pure water so as no vncleanes of sinne remaine either in body or soule wherby we should offende the maiestie of God We are for the most part very precise and ouercuriously nice in this point of washing purging clensing and adorning our houses our bodies our furniture and apparel and all things belonging to them both that is subiect to our senses And yet is this nothing lesse then to washe them with pure water which is onely the effectâ— of the blood of Christ that washeth and restraineth vs from sinne that doth defile vs yet heereby at least let vs learne thus much that if the purging and clensing of sensible things be so much esteemed of vs which are yet our selues defiled and vncleane how acceptable shall the washing of our bodies and soules wiâ—h pure water of repentaunce and holinesse of life be vnto the 〈◊〉 of gods spirite whiche will behold nâ— vncleane thing nor rest in the soule that is subiect to sinne and if to entertain our friend or superiour we take such care and paines to haue all thinges cleane sweetâ— and pleasant that nothing be offensiue how much more shoulde wee do this in our selues in this Tabernacle this house and temple of our bodies to entertain so noble a guest so deere a friend as the sonne of God is who as S. Iohn sayth standeth at the dore of our hartes and knocketh if any man heare his voyce and open vnto him hee will enter in and suppe with him But I praye God it fall not out with vs as it did sometimes with Diogenes hosse whether he was inuited who being himselfe a verye vnhandsome and vnciuill man yet hauing his house and all ornamentes thereto belonging very fine and curiously adorned Diogenes seeking where to spit and finding alâ— corners so neate and cleane and the maâ— so homely and vnhandsome he spit on thâ— good man himselfe saying that hee was the fowlest and therfore the meetest placâ— in the house to receaue such excrements Let vs not in like sort be
of truth To conclude this first parte Seeing then our sacrifice offering is staine the vaile is taken vp the way is prepared and the holy place is made open for vs for vs all without exception or restraint by the bloode of Iesus and seeing wee haue him not any other our high Priest ouer the house of God who ruling all things by the word of his power and feeling all infirmities wherewith all our nature is touched is both able and willing to giue grace and to helpe vs in the time of neede we haue libertie and boldnesse to enter thereinto and therefore to proceed to the second part the duties and things required on our behalfe let vs approche and drawe neare in all obedience vnto him vnto his house and holy place againe For although Christ be the bread of life yet hee nourisheth none but those that feede vpon him although he bee the sunne of brightnes spreading his beames of mercy ouer all yet none enioy the light therof but those that haue cleare and opened eyes to behold him And although he haue prepared for vs a waye into the holy place yet can we not come thither if wee walke not in the same according to his will The Manna we know was Angels foode and nourished many in the desert but to them that did not vse it after the coÌ„maundement of God it became corrupt putrified The Angel at Bethesda certain times came downe and by stirring y e water made it healthfull yet many that dipped not in it went away criples great companies touched the hemme of Christs garment onely the faithful woman drew vertue out of him to heale her bloody flux So God loued the world saith S. Iohn that he gaue his onely begotten sonne that al in general yet not al perticulerly but al they that beleue in him should not perrish but haue euerlasting life as many as receaued him as many as drewe neare vnto him to them he gaue power to become the sonnes of God to them he hath giuen entraunce w t boldnes into y e holy place And therfore Accedamus appropinquemus let vs come let vs draw nere y e way is prepared let vs walke in y e same the vaile separation is nowe taken awaye let vs boldlie enter euen let vs that were farre of separated by our sinnes the children of wrath and wrapped in vnbeleefe being all become as an vncleane thing and all our righteousnes as a stayned and poluted cloth so that we all did fade as a leafe and our iniquities like the winde haue taken vs away yet because we are washed because we are clensed because we are sanctified by the sprinckeling of the blood of Iesus by whome wee haue attonement and forgiuenesse of sinnes let vs I saye be bolde to enter and come neare it is we the sinners of the Gentiles that are here called let vs harken vnto his voyce it is wee that dwell in the vttermost partes of the earth and in the Iles of the sea y t are here exhorted let vs gird vp our loines streÌ„gtheÌ„ our feeble knees let vs cast away euerything that presseth downe and the sinne that hangeth so fast on and let vs run with patience the race that is set before vs looking alwayes vnto Iesus the Authour and finisher of our faith The greatest distance and separation that may be is betweene good and euill light and darkenesse faith and infidelity betweene God and the worlde and therefore the more we plucke not the feete of our bodies but the loue of our hartes from the loue of the world which is mere hatred against God the more wee auoide the lust of the flesh the lust of the eyes the pride of lyfe which are as Saint Iohn sayth the predominant quallities of the world the more we eschew euill and doe good the more we cast away the workes of darkenesse and put vpon vs the Armor of light the more wee shake of distrustfullnesse and laye holde on the sheilde of faith the more we are made partakers of the heauenlie promisses the nearer wee approche and come to the holy place For not simplie to come neare but to come by the right way and for a right ende is required at our hands otherwise y e Stribes and Pharisies and people of the Iewes came many waies and many times to our Sauiour Christ himselfe and yet had no entrance by his blood into the holie place for some came then as many doe nowe of curiositie to heare his newe as they thought and vnwonted doctrine some of hatefull malice to catche and entangle him in his wordes some with carnall mindes to be fedde with his lawes and miracles The whole multitude of the Gorgesens drew nere vnto him but it was to entreate him to departe out of their coastes the Herodians came neare vnto him and called him maister but their purpose was thereby as it is of many now a daies when they speake faireâ—â— and bowe lowest to enshare and entrap him yea the Diuell himselfe would come nere vnto Christ but it was to tempt him and Iudas came vnto him but to deliuer and betraie him the riche young Lawyer came running in great haste and woulde needes drawe neare to eternall life vnto the holy place but as soone as he heard the waye and meanes contrary to his couetous minde and carnall expectation he went away heauie and euill appaide hee thought to haue gotten more goods by Christ he would lose or leaue nothing for Christ. The dissembling people in the 6 of Micheas seemed very hote and earnest to drawe nere also but they woulde doe it not by exercising mercie and iudgemente such other vertues enioyned theÌ„ by the Prophet But by a voluntarie seruice new deuised way of their own By offring vp the children of their bodies the fruite of their wombe by thousands of Rammeâ— and riuers of oile And therefore these all with other like because they drew neare vnto God with their mouthes honored him with their lippes their hartes being far froÌ„ him because they had but a forme and shew of Godlinesse but in deede denied the power thereof they wandred in deserts of error to their destruction and found not the new liuing waye into the holy place of rest But seeing it remaineth that some must enter thereinto they to whome it was first preached entred not through their vnbeleefe Let vs arise and drawe nere with boldnesse not in place or by any bodily accesse for God is euerye where we cannot go froÌ„ his presence wee cannot flie from his spirite not as they who worshipped they knew not what and whom they would which they heard profited nothing because it was not coupled with faith but euen in assuraunce of faith accompanied on each side with a true hart and an vnspotted conscience That so being cleansed froÌ„ all filthinesse of the flesh of the spirite we may be vessels sanctified to honour and
meete for the vse of the Lord. For without faith it is vnpossible to please God And Whatsoeuer is not of fayth is sinne by faith our hartes are purified By faith the iust man liueth by faith in Iesus Christ we are all the sonnes of GOD. By fayth with the hart we beleeue vnto righteousnesse By faith were all those benefits obtained reckoned vp in the 16 chapter of this Epistle This is the strength whereby we stand euen our faith and the feete as it were whereby we walke and are brought in into the holy place This is the eye where with Abraham sawe the daye of Christe and reioyced this is the hande wherewithall we lay hold on eternall life This is that indissoluble bonde that ioyneth vs vnto Christ as the Prophet sayth Desponsabo te mihi fide I will marrie thee vnto me by faith This is the medicine that healeth all the diseased euen faith in his name and this is the victorie that ouercommeth the worlde euē our faith if you beleeue not saith Esai you shall not be established if thou couldest beleeue saith Christ all thinges are possible to him that beleeueth Hee that beleeueth in the sonne hath euerlasting life be it vnto thee according to thy faith goe thy waies thy faith hath made thee safe briefly if we will enter into the holy place prepared by the blood of Iesus wee must hasten and drawe nere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In assurance of faith Uerye copious and fruitfull is the doctrine that riseth from this place and manie also are the practises of the aduersary to impugne and beate downe the same the controuersie of faith is the matter of all hee misliketh moste But that a man should perswade himselfe of saluation and drawe nere in assurance of faith according to the doctrine of this present place The carnall man perceauing not the things that are of God accounteth of all other extreame presumption the reason may appeare for that being vtterly voide of true faith himselfe with al the fruite and comfort therof and making his dore and entrance into life by the merite of his own workes which he seeth in his guiltie conscience to be spotted and vnperfect and such as cannot stande vpright in iudgement to deliuer him from wrath hee gathereth a certaine conclusion of this his owne vncertaintie that no man can bee certaine whether he be iustified freely by the mercie of God in Christ or no onely wee may comfort our selues with this colde and generall beleefe that some shal be saued but whether wee our selues be of that number or no we can haue no assurance And so that which our Sauiour Christ reprooueth O ye of little faith in respect that they doubted that they wavered that they were not assured that same doe they allow for good and wholesome doctrine and that which made Peter to sinke and crye for helpe because he did not come vnto Christ in assurance of faith but doubted by the worlde they swimme safely and beare them selues vp from drowning But the spirite of GOD in contrary sorte hath taught vs that whosoeuer will enter into the holye place must drawe neare in assurance of faith Nowe hee that doubteth and is vncertaine of his saluation hath no assuraunce of faith and therefore hee that doubteth and is vncertaine cannot enter into the holy place So then the true and iustifying fayth whereby we draw neare to the Kingdome of Heauen is not tossed as S. Iames sayeth with the winde and carried like a waue of the Sea is not a watrishe or slipperie matter as sayeth Gregorie Nazianzene is not a wauering graunt or general opinion acknowledging the new and liuing way to life to be prepared for some through the blood of Iesus which we see to haue bene in the Diuels beleeuing trembling and confessing the same but a stedfast assuraunce and confidence application thereof vnto our selues that it is prepared euen for vs and that we are of those that are here exorted to drawe neare in assuraunce of faith whereby we may boldly saye euery one of vs with the Apostle Thomas vnto Christ My Lorde and my God and with Dauid The Lorde is my sheapheard therefore shall I lacke nothing The Lorde is my light and saluation whom then should I feare And with Iob Though he should kill me yet woulde I put my trust in him This is no presumption or pride as maister Stapleton calleth it but a right godly boldnesse to assure our selues of that which was purchased with so great a raunsome for vs Praesumere de gracia Christi sayth S. Augustine non est Arrogantia sed Fides To presume of the mercie and grace of Christ is not pride but faith Ego quod ex me mihi deest sayth Barnard fidenter vsurpo ex visceribus domini quoniā misericordia affluunt nec desunt foramina per quae ef fluunt That whiche is wanting in my selfe I doe boldly vsurpe of the bowels of the Lorde because they abound in mercie neyther wante they issues whereby they distill and flowe oute vnto me This is our sure foundation that is layde vpon a Rocke that standing like Mounte Sion shall neuer bee remooued and the Gates of Hell shall not preuayle agaynst it GOD is one and the same with him is no variablenesse neither shadowe of chaunge he is faithfull that hath promised his giftes are without repentance whom he loueth he loueth to y e end touching our selues He that beleueth in the sonne saith S. Iohn hath the witnesse in himselfe when you beleeued saith S. Paule you were sealed with the holy spirite of promise which is the earnest of our inheritance being iustified by faith wee haue peace saith he with God and therefore hauing boldnes and entraunce with confidence which is by faith in him let vs not doubt but drawe nere in assurance of faith What then doe we therfore giue men libertie to sinne because of this assurance of faith doe we therby open a windowe to securitie and losenesse of life Doe we destroy the doctrine of godly conuersation and good works as they falsly accuse vs No in no case but wee much more establish and confirme the same not indeede to merit therby saluatiō or to enter into the holy place of worthinesse as doe they from which they are farthest off when they so thinke to approche and draw nere but to shewe by our obedience the vertues of him that called vs out of darknesse into his meruelous light and to testifie vnto men the soundnesse of this our faith which like a tree that is planted by the water side will bring foorth fruite in due season The sure foundation of God saith S. Paule standeth fast hauing this seale the Lord knoweth who are his and for a testimony vnto vs that wee may also knowe and be assured thereof he addeth Lette euerye one that calleth on the name of Christ depart from iniquity In which