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
owne Pontificall as you may plainly see it Now iudge your selues and I appeale to the conscience of euerie man y hath an vnderstanding heart whether suche creatures haue their calling of God or no I might likewise alledge that fourme and manner of ordeining as contrarie to Christes institution as these former are for where Christes ordinaunce is that his ministers should be made with prayer and fasting and with laying on of handes they as men thinking basely of suche simple dealing and a great deale more to making of their priestes they must haue oyle candels basens towels amices albes stoales gyrdles maniples myters bookes crosses linnen bandes chalices pattens singing cakes wine and water flowre and such other things trifled and toyed with all with so many foolishe gestures as I am persuaded that any wise man this day reading it in their owne bookes woulde abhorre it either as intollerable pride or vnspeakeable foolishenesse but wisedome is the Lords and he giueth it to whome he will and let vs praise him for his goodnesse to whome he hath giuen eyes to see If any will here obiecte notwithstanding all these abuses yet the priest had that whiche was principall libertie to preache and minister sacramentes therefore their ministerie not to be reiected I answer In this on one side was the greate goodnesse of God that in time to come his children might assuredly knowe he reserued to him selfe a church euen in the middes of all desolation and that he called them by his woorde and confirmed by his sacramentes euen as at this day for seeing there can be no sinne so greate but faith in Iesu Christ scattereth it all away it was impossible that the man of sinne shoulde so muche adulterate either the word of God but that it should be to the faithfull a gospel of saluation or else the sacramentes of God but that they should be pledges of eternall life to those that did beleeue Againe on the other side in that they kept this authoritie to their priestes to preache to baptise it was the pestilent sleight and subtiltie of the diuell the more easily by suche a colour to deceiue them for if he had vtterly dented preaching of the Gospel and vse of sacramentes who woulde then haue beene seduced these be his wayes to destroy Pagans and Infidels but to corrupt the churche of God he putteth on an Angels cloathing that vnder pretence of holinesse he might deceiue And in deede he did deceiue for he hath so farre prophaned the preaching of the Gospell and the sacramentes of Christe that we ought according to the word of God to separate our selues and to say accurssed to all their doings although God of his infinite goodnesse who calleth things that are not as though they were euen in that ministerie gaue grace vnto his Saincts I say therefore againe as I sayde before that in the Popish church from the crowne of the head to the soule of the foote not one order is of God nor any peece of their priesthood is honour giuen of God wherein I appeale vnto their owne consciences whose wisedome is without affection in them and thus farre of this 4. verse Touching the two nexte verses I haue before shewed the meaning of them that by testimonie of the Prophet the Apostle proueth that Christ also had his calling of God euen as Christ him self often witnesseth that he was sent of his father touching this text Thou art my sonne this day haue I begotten thee it meaneth that openly and plainely God made it manifest that Christ was his only sonne by many signes and miracles in which as Paule sayth God was made manifest in flesh but of this I spake more vnto you in the exposition of the fifte verse of the first chapter The other text heere alledged is out of y 110. Psalme Thou art a priest for euer after the order of Melchisc lcch of which text we shal also haue occasiō to speake more largely hereafter this now we haue to learne y this Psalme is ment of Christ and this sentence is his caling to y priesthod of this y apostle is a plaine witnesse our sauiour Christ in the 22. of Math. teacheth that this psalme could not be meant of Dauid because it is said in it The Lord saide vnto my Lord sit thou on my right hand vntil I make thine enimies thy footestoole and reason teacheth it plainely for seeing as is heere alledged it is to the praise of an high priest how could it be of King Dauid to whome the priesthood in no case belonged or how could it be of any Priest of the lawe who had their proper calling of God where this was an other after the order of Melchisedech who was bothe a King and a priest and therfore it is plaine to bee ment of Christe who was figured in Melchisdech The conclusion then of the Apostle in all this is that Christe had his calling of God as Aaron had and a more glorious excellent calling therfore a greater high priest then any before him but the time is past Let vs pray c. ¶ The xxiiij Lecture vpon the 7. 8. and 9. verses 7 Who in the dayes of his fleshe did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him frō death was also heard in that which he feared 8 And though he were the Sonne yet learned he obedience by the thinges which he suffered 9 And beeing consecrate was made the authour of eternal saluation vnto all them that obey him THE Apostle in this Chapiter beginneth to proue our Sauiour Christ to be the only high Prieste of the newe Testament and because the people of Israel had so great affiance in the priesthood of Aaron that they could hardly be drawen away from the deteyning of it thinking assuredly that vnto that Priesthood the lawe and testimonies of God had beene tyed for euer and not knowing that all ceremonies of y the law were ordeyned vntill the time of reformation in whiche Christ should appeare chaunge that Priesthood to become him selfe vnto vs a Priest of a better testament therefore the Apostle firste setteth foorth the properties of the Priesthood according vnto the lawe and after by comparison applieth them vnto Christe in whome they all shine in a muche more excellent sorte then before in Aaron and therfore it can not be neither breach nor dishonour vndishonour vnto the law of God nor the priesthood of it if the shadowe and the figure which was Aaron should now be taken away and the bodie and the trueth which is Iesu Christe should be established for euer The properties whiche the Apostle speaketh of necessarilie apperteining vnto euery priest as vnto one that must be a Mediatour are these that first he should be man as we are as Aaron and his posteritie were For neither Angell nor Archangell nor principalities nor powers can doe this woorke to present fleshe and bloud vnto
drawe it that was spoken in Hierusalem two thousand mile out of Italie that it was ment only of the Citie of Rome Againe they say the sinne against the holie ghost shall neuer be pardoned neither in this world nor in the world to come Ergo there is a purgatorie such are their proofes in their greatest mysteries And is not this trow you a miserable doctrine which hath no plaine and directe scripture but by suche wrested and straunge expositions can onely be proued and this I speak of their best expositions which to this day they hold and reuerence but infinite other expositions they haue and in times past of greatest account for they are written in their masse bookes their portesses their pontificalls their legends their decrees their councels their lawes that you may be sure they were expositions of generall consent and greatest force howe so euer now some woud dissemble them and these are suche expositions as I assure you and I beseech you to beleeue it for before the liuing God you shall finde it one day true the mad men in bedlem can not speake more foolishly they reason thus Peter drewe his sword and cut off Malchus eare therfore the Pope is head of the Church The world was finished in seuen dayes therfore none must marrie within seuen degrees of kinred God made two great lightes the Sunne and the Moone therfore as much as the Sunne is brighter then the Moone so much the Pope is greater then the Emperour The Prophet saith behold the face of thine anointed thus saith the pontifical is a Bishops prayer ouer the popes legat when he kneeleth before the Altar Behold I sende my messinger to prepare thy way before thy face saith God by his prophet Esaie the pontificall vseth this as a prophesie fulfilled when the Popes legate meeteth the Emperour to receiue him into any citie I haue found Dauid my seruant and annointed him with holie oyle My loue is beautifull among the daughters of Hierusalem This they applie to kings and Queenes when the cleargie receiue thē personally into their churches The prophet saith sprinkle mee Lord with ysop I shal be cleane that they applie to the priest sprinkling with holie water Lifte vp your head O ye gates and ye euerlasting dores lifte vp your selues that is when the Clarke openeth the churche doore for the Prieste to come in with the crosse on Palme sunday Tenne thousand such applications and expositions are in their bookes suche I say as I thinke no bedlem man coulde deuise more vaine and foolish Now if any of thē be ashamed of these doings I pray God that shame may be the triall of their countenance which testifieth against them and so be in them a good colour of repentance if they wil not be ashamed then the wrath of the Lord is not turned away but his hand is stretched out still ◅il hee make their madnesse knowen vnto all the world make them a hissing amonge his people who haue so prophaned his word of life And thus much touching the hardnesse of the scripture which the Apostle heere speaketh of It foloweth in the Apostle For wheras considering the time you ought to be teachers yet haue you neede again that we teach you the first principles of the word of God and are become suche as haue needs of milke and not strong meat this is the cause why the Apostle said they were slowe of hearing because they had profited no more in knowledge a great while the gospel preached professed among them yet they stil so ignorant that they knowe not the principles of their Christiā faith We haue had a great while the Gospell preached we might haue beene by this time doctours if we would haue learned I say not euery day or weeke or moneth but euery yeere a little and what a shame is it fos vs if yet we be ignoraunt in the principles of fayth howe many sermons haue wee heard or reade in vaine how many times haue wee made the sower to sowe his seede in the high wayes or among the thornes and stones If in xv yeeres we bee scarce past our A. b. c. when doe we hope that the secretes of the word shal be reuealed vnto vs Are so many yeares so small a portion of our life that wee may giue them to vanitie and learne nothing the Lord graunt that wee may better looke vnto our selues and seeing euery day taketh away parte of our life maketh this earth lie tabernacle more to corrupt let euery day bringe increase of knowledge and adde to our life that when our course is runne our faith may be kept and we may finde the crowne of righteousnesse whiche God hath laid vp for those that be wise of heart Or if this counsel of the Apostle wil not persuade vs but by leasure in xv yeeres to come we will learne hereafter I assure you our graues wil meete many of vs in our wayes while wee are yet dull in learning and when then shal be the time in which we wil enioy our knowledge Let vs looke therefore to our selues for I am afraid this sharpe rebuke of the Apostle is as iust against vs as it was against them and it must needes make vs at last ashamed except it make vs in time repent our sluggishnesse And heere by the way I beseeche you to marke well this place to see the difference of the spirit of trueth and the spirit of errour The Apostle checketh the people because they be so dull of hearing that the woorde of God is harde vnto them which ought to be moste familiar and easie He rebuketh them of ignoraunce that in so long time they haue not learned to be doctours in Christianitie able to teach others He threateneth them that if this greate sinne bee not amended let them looke for no other but that vengeaunce and wrath shal be a recompence vnto them Thus the Apostle sayth but what saith the false apostolicall man the pope of Rome forsooth he pray seth them of greate modestie that wil not presume to read the scripture as those which are darke and obscure writings he alloweth well of learning nothing and after many yeares to be neuer the wiser for ignorance saith he is the mother of deuotion He blesseth the men that haue no wisedome in them though they knowe not how to giue accompt of their faith yet he biddeth them beleue as the church beleeueth and they shal be saued Can any thinge be more contrarie to other then the apostles doctrine is contrarie to this why then do we not yet cast him off for shame and bid sye vpon the beaste that speaketh so presumptuously against the worde of God let him and his foolishnesse perishe together but let vs learne the knowledge of the Lorde It followeth For euery one that vseth milke is inexpert of the word of righteousnesse for he is a babe The Apostle before prouoked them to diligence first
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
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
Angels Where it followeth here that all transgression of that lawe was punished no doubte he respecteth the people of Israel in the wildernesse where of so manie hundred thousandes all died in their sinnes except Caleb and Iosua who were of an other spirite which fearefull example of this people is likewise alledged by Sainct Paule in the firste to the Corinthians the tenth Chapter to admonish the Corinthians that by their example they should learne And where the Apostle addeth Howe shall wee escape if we despise so great saluation howe true this is we cannot doubt if we will open our eyes this day and looke about vs What is become of the Churches of Corinth Galatia Ephesus Philippi Colossos Thessalonica all whiche Paule so highly commendeth What is become of the churches of Pontus Cappadocia Asia Bithynia to which Peter writeth What is become of Smyrna Pergamus Thiatyra Sardis Philadelphia Laodycea y churches mentioned in the Apocalypse In all Asia Graecia Macedonia Syria Palestina and many famous countries else where are nowe their churches Yea to come yet nearer home What is become of the Churches in many Countries and Islands which our eyes haue seene to flourish The famous kingdome of Hungarie the great Countrie of Liuonia howe haue barbarous tyrants layde them waste that scarce one Church of Christ hath peace within them These are the punishementes which God hath executed for the contempt of his Gospell and our eyes and the eyes of our children this day haue seene it If we will not be warned but doe as we do despise the Gospell more then all nations round aboute vs suffer mockers and scorners to make their banquets among vs giue leaue to proude men to haue their pleasures at home and come not once to the church in xiiii or xv yere let the wolues loose whose rauening teeth are yet red and their bellies ful with the bloud of Gods saincts if we will do greater abhominations then these I wil not appoint times and seasons for so God hath not sent me hither a Prophet but as the scourge will surely come so I dare boldly say The wiseman seeth the plague comming and hideth him but the foole goeth on forward is snared It foloweth in the Apostle in the 3. and 4. verse Which at the first began to be preached c. The Apostle continueth yet his reason added to this exhortation of taking heed to the Gospel which as he did before of the excellencie of Christ the teacher of it so repeating that he addeth also for the more glorie of it the way and manner in whiche it was taught respecting heerein the glorious manner how the law was giuen lest thereby any should lesse regarde the Gospel And this manner of teaching he magnifieth first by the authour who was no Angel but the Lord himselfe then by the minissters of it who were not one but many and euerie one in as honourable and assured a calling as Moses himselfe Thirdly that the preaching of it was with signes wonders powers and sundrie special gifts of the holy ghost euen as it pleased God to distribute them So that they shal be without excuse all the despisers of it Heere some haue thought that this epistle can not be Paules because he sayth They which heard this Gospel of Christ himselfe they haue cōfirmed it to vs which thing Paul neuer saith but always standeth vpon this that he receiued it by Reuelation This reason is not vnlikely neither yet is it necessarie for S. Iude being an Apostle yet saith Remember the wordes which before this you haue heard of the Apostles And as Paul would not lightly haue spoken it in his owne person so heere his name beeing concealed and making him selfe one with those to whome hee writeth he might well speake it And it is not to be pretermitted that he saith not it was taught vs but it was confirmed vnto vs which might be said euen of Paule him selfe being confirmed by Ananias and conferring with Peter Iames Iohn c. and manie other wayes Therefore this is a thing still doubtful and whether it were Paule or not Paule we cannot tell That he sayth heere of signes woonders and powers he calleth miracles signes because they were testimonies seales to vs of the doctrine to be from God hee calleth them woonders because they were straunge and shewed an vnwonted woorke not knowen of men he calleth them powers because they had an euident profe of the power of God the sundrie distributions of the spirite hee calleth the extraordinarie giftes which followed those that did heleeue as our Sauiour Christ promised whereof S. Paule speaketh at large 1. Cor. 12. And thus the Apostle endeth this exhortation that we would carefully hearken to the Gospell giuen by Christe preached by the Apostles confirmed by the gifts of the holie ghost whose contempt God our heauenly Father will moste assuredly reuenge Now let vs examine againe the words and applie them to our particular instruction In the firste verse wher it is said we ought more diligently to harkē to the things that we haue heard we learne one lesson verie necessarie for our time and with which we may stopp the mouths of a great many papists when we reason with them about the studie of the scriptures howe all men ought to knowe them if we alledge the moste cleare places as in the vj. of Deuter. These words shal be in thine hart Thou shalt rehearse them to thy children thou shalt talke of them at home in thy house and when thou art in thy way when thou liest down whē thou risest vp Thou shalt binde them for a signe vpon thy hands and they shall be as a frontlet betweene thine eyes Thou shalt write thē in the entrie of thine house and graue them vpon thy gates These and such like places they haue learned thus to answere All that was ment in y olde lawe now Christ hath giuen the holie ghost to the church and it can not erre therefore we must heare her Whether this be not wilfully to be blind see nothing nowe iudge when you heare the Apostle making comparison namely betweene our fathers of the olde testament and vs he sayth that wee are more bounde to the doctrine taught by Christe in his gospel then all our fathers to the law of Moses But they say God hath giuen his holie spirit to the church to guide it in all trueth First I answere this helpeth them nothing for it is a common argument which all sectaries and scismatiques may like wise boast of it But let them proue first that the church of Rome is the church of christ Now touching this gift of Gods spirite powred vppon vs I say it is a promise to the particular comforte of euerie one that wee shall neuer fall from the grace and loue of God it is not a warrant generally to all that the church shal be euer in open rule gouernement no blemish within
example of this humilitie is our Sauiour Christe him selfe to reache vs modestie that are but men for he who so loued the people of Israel that he weapt ouer their Citie when they would not repent prayed for them when they houng him on the crosse gaue his life for them when they had cast him off and would none of his saluation he that had this vnchangeable loue to his brethren flesh of his flesh and bone of his bone 〈◊〉 yet when he called his humane thoughts to y consideration of the decree of God he humbled him selfe changed his affections reioyced in other thoughts and said I thanke thee O father that thou hast bid these thinges from the wise and prudent and hast reuealed them vnto little ones WheÌ„ he saw he was sent their minister for the trueth of God to confirme the promises made vnto their Fathers he had no other longinge but how to winne them when he sawe an other counsell of God that they were not all Israel which were of Israel he knewe this was best reioyced in spirite gaue glorie vnto God and would not reason of his vnsearcheable iudgements Who is he now or of what wisdome that dare dispute against the counsel of God Are we greater then Moses wiser then the Prophets or higher then our Sauiour Christ Or haue all these helde their peace at Gods workes that we should reason against them Let vs then rule our selues or rather let vs be ruled of the Lord that we may say as the Apostle saide and this may be reason of all our beleefe So the Lord hath thought good A place much like vnto this is in the 24. of Luke when the two disciples y went to Emaâ—…s marueled exceedingly at al the things that had happened vnto Christ so that their faith began to fayle them thus our Sauiour Christe reprooueth them and all the reasoning that was withâ—… them O fooles slowe of heart to beleue all that the prophets haue spoken must not Christ needs suffer these things and so enter into glorie He referreth them first to the prophets to know y this was the decree of God but theÌ„ layeth a necessitie vpon the perfourmance of his word that it must needes be so And if that be not onely good onely iust onely wise in our sight that are but men let vs not boast there is no cause in this worlde of out misliking but because wee bee fooles slowe of heart to beleeue And thus farre the thing it selfe speaketh howe meete it is for vs to humble our selues vnder all the ordinaunces of God. It followeth in the Apostle For whom are al things by whom are all things this is a singular reason why we should be obedient and aske none account of all the dooinges of the lord Is man afflicted Why should he not be so The Lord hath done it and for the Lord hee was made Are the reprobate ordeined to destructioÌ„ Why should they not The lord so ordeined it and for the Lord they were made Are the elect freely saued Why should they not The Lord hath saued them and for the Lord they were made Yea but the reason of these things I see not yea but ô man who art thou that takest a contrarie part to dispute against God Are not all thinges for him and art thou onely enuious against his glorie Thus dearely beloued carrie the word of God to leane on beleeue assuredly it shall be fulfilled and thinke that it is best and you shal not be moued for euer If you come in place with those auncient worne creatures who with a colour of gray haire which is the wisest part in them so long deceiue our people they or their disciples if they reason against you Hath God forsaken his Church a thousand yeare and were all our fathers deceiued before Luther was borne such antiquitie vnitie vniuersalitie was it all in errour These wordes taken vp againe in our dayes and countenanced with the gray heads of our Phariseies Watson Fecknam Cole Heath and other like ô Lorde how manie men doe they deceiue For their owne reason lifteth vp it self they say How can this be so So many wise so many learned so many noble all deceiued Had God forgotten to be mercifull First I would aske of these men but this one question and if they will not willingly be deceiued let them answer as they thinke What one word of all these bothe might not and did not the Phariseies say against our Sauiour Christe And howe dare they nowe reason against the Gospell of Christe with the same argument with whiche the Phariseies reasoned against Christ But they will say now Christ hath made a promise to be with his Churche to the ende And had he not made this promise before It not Iesus Christe bothe to day and yesterday and the same worlde without ende Looke in the 18. of Deut. and in the 59. of Esaie as absolute as full a promise then as nowe But they were not so long in errour put case they were not he who punished the transgression of the lawe giuen by Angels with 400. yeres blindnesse may not he punish the transgression against his Gospell giuen by his onely sonne with 800. or a 1000. yeres blindnesse But for your sakes dearly beloued I do more then I woulde and with reason I confute them whiche haue no reason Let vs come to the text answere out of it Was the world deceiued so many hundred yeres Why should it not The Lord ordeined that there should come an apostasie and a generall fall from the faith of Christ that the world might be seduced with the man of sinne whose age began in the Apostles times and shall not vtterly die till the day of christ Thus the Lorde appointed and so let it be for all thinges are for his glorie And here let vs rest in all the thinges that â—…uer our hearts can thinke vpon if we can see no reason of the word of God we can see humilitie to confesse before him ô the deapth of the riches and of the wisedome and of the knowledge of God! How vnsearchable are his iudgements how are his wayes without finding out And because we knowe that of him by him and in him are all thinges let vs speake it To him be glorie for euermore All counsels all doctours all examples all decrees all what you will they are not our scholemaisters but our fellowe scholers that we may learne together out of the worde of God whose decree shal stand for euer whose iudgements are perfect righteousnes That which followeth in the latter ende of the verse To consecrate him by afflictions or to make him perfect by afflictions the meaning is that Christ in his death accomplished a full redemption and so was prepared to receiue an inheritance of glorie not attributing so this worke to his death as though all his life had ben impertinent for in al his
so many make the crowne and garland of their life this also is dullnesse in a little while and this garlande is as withered hay an other thinge must come to take this vp or rather then this should be still we would neuer play while we liued Thus as the night doeth ouertake the day and the day doth driue away the night so our worldly pleasures runne one after an other and the best of them all do not endure long Euen as SolomoÌ„ sayth The eye is not satisfied with seeing nor the eare with hearing but be the tune neuer so sweete at last wee desire another This flesh and fleshly minde if wee shall bring to our religion can we think you perseuere in the profession of it We cannot no more then the Cat of the mounteine can change her spots or the black Moore can change his colour If therefore we will holde this excellent vertue of perseuerance vnto the ende let vs make a good beginning euen that God who chaungeth not with his holie spirite which neuer forsaketh vs may kindle our heartes with the loue of his trueth which shall nor be quenched for euermore This it is I say let this be our comming vnto the Gospel in this preparation of our heart that our heauenlie Father the God of all grace may giue vs his spirite that we may loue his trueth vnto eternall life This beginning shall haue stil increase and haue at the last a perfect worke but if this bee not it if the loue of God be not all wee looke for if ambition authoritie riches prayse of men if any fleshly affection be with vs when we haue our purpose our woorke is at an ende Or if by occasion the Gospel shall hinder this purpose our religion is at an ende fare well the Gospel Booke and all wee beginne to sing a new maister a newe But ô man blind and folish What is thy glorie but in shame and what is thy song but lamentations and mourning and woe Thou hast gotten in deede a newe maister for thou haste forsaken God who is from the beginning and seruest the croked serpent who was an Apostata afore thee and yet thou haste no newe maister but whome before thoâ—… seruedst in hypocrisie him now thou seruest in vanitie and he holdeth thee bound euen as he will him selfe Let vs take heede dearely beloued and neuer be ouertaken of such a shame Let vs feele our hope reioyce in it loue the glorie that is set before vs inlarge our heartes to comprehend immortalitie and with all our soule serue the God of glorie Let vs delight in his statutes iudgementes and make them our songes in the night season so we shall knowe we be the house of God we shall haue this perseueraunce whereof I haue spoken and we shall not be confounded for euer Now let vs pray c. The fifteenth Lecture vpon the 7 8 9 10. 11. verses 7 Wherfore as the holie Ghost saith To day â–ª if yâ—… shal 〈◊〉 his voice 8 Harden not your hearts as in the prouocation according to the day of the tâ—…tion in the wildernesse 9 Where your fathers tempted me proued me and saw my workes fourtie yeares long 10 Wherefore I was grieued with that generation saide They errâ—…â—…uer in their heart â–ª neither haue they 〈◊〉 my wayes 11 Therefore I snare in my wrath if they shal enter into my rest WE haue hearde hitherto in this thirde chapiter howe the Apostle hath taught that our Sauiour Christe is our onelie Prophet faithfull in his worke euen as Moses was faithfull 〈◊〉 muche more honourable then Moses as the workeman is aboue the house or the sonne aboue the seruant this house which Christ hath built and in whiche he reigneth are euen we our selues if we hold fast what he hath taught reioyce in the hope of it vnto the end Now he addeth another reason takeâ—… of y Prophet Dauid who in spiâ—… 〈◊〉 this of Christ To day â–ª if you heare his 〈◊〉 〈◊〉 â—…y â—…ll circumstances of y time words doth manifestly apeare therfore let vs open our eares heare this excellent prophet and neuer suffer his doctrine to fall vnto the ground to this purpose he alledgeth this long sentence of the prophet Dauid and beginneth thus Wherefore as the holie Ghost doth say he had before exhorted in his owne wordes he addeth now more weight by the authoritie of the Prophet Dauid to pricke them the more that were dull to learne for howsoeuer they woulde otherwise haue made light account of the Apostles words yet to haue despised the admonition of so high a Prophet it had bene intollerable euen among them selues And to the end he might feare them yet more with their sinne if they would not heare he nameth not the prophet Dauid whose words they knew well enoughe but he nameth the holie Ghost who spake in the Prophet that they might know to refuse it were not to refuse a man but God who spake by man vnto them for this purpose he begineth thus Wherfore the holy Ghost doth say and let vs here learne euen as the Hebrues ought to haue learned with reuerence to heare and to obey the worde for it is not the wâ—…orde of man but of God noâ—… spoken by man but by the holie Ghost So saint Paule speaking of the scripture he giueth it this title of speciall honour aboue all writinges that it is inspired from God and Saint Peter sayth that prophesie is not of man or mans wisedome but the holie men of God spake as they were carried of the holy ghost This must breed in vs a singular regard of the worde of the Prophets except we bee exceeding blinde for if I do beleue in my heart as I confesse in my tongue that God onely is wise God onely is holie God onely is our Lord then I must needes acknowledge that his worde onely is my wisedome and my vnderstandinge before all people his word is my warrant of all pure hollie and blamelesse religion If I doe confesse that God onely hath immortalitie and is in light that shineth for euermore then must I needs also saye as Peter sayth All flesh is grasse the glorie of man is as the floure of the feelde the grasse withereth and the floure vadeth but the woorde of the Lorde indureth for euer To be short if this be a commaundement vnto me Thou shalt haue none other Gods but me let me holde this as a commaundement from him that I haue no worde of life but his yea whatsoeuer I owe vnto him in the thoughts of my minde in the woordes of my mouth in the workes of my handes in all my life If this be his worde this must be my teacher and in obedience of it I must doe all that I doe make this accompt of the word of God or you make no accompt of it at all and make not this accompt of any other thing or else thou
light of the Lord is the breath of man it sercheth al the bowels of the bellie where also he calleth the word light because it shineth in mās heart as in a darke place and trieth out all the secrets of his thoughtes in this meaning heere the word is called liuelie as I tolde you before the more to stir them vp not to neglect so high a prophet as the sonne of God whose worde came with maiestie and power vnto them The second title heere attributed to the worde is that It is mightie in operation meaning that it hathe in it force and vertue able to subdue all enimes and bringe vs in obedience vnto Christe this vertue of the woorde Sainct Paule notablie setteth out to the Corinthians magnifying his Apostleshippe by this means Our weapons saith he are stronge by the power of God 〈◊〉 cast downe holds wherwith we ouerthrow imaginations euerie high thing that is exalted against the knowledge of God bring into captiuitie euery thought to the obedience of Christ haue readie vengeāce against al disobedience howsoeuer a man magnifie him selfe or a man exalt himselfe in whiche arrogancie of spirite he seemeth as it were buried in sinne and his heart hardened against the grace of God yet let him heare this word and let it oft fall into his eares for it is as the prophet saith a hammer which breaketh the stone in peeces and is able in the power of God to mollifie his heart or if the sinner be suncken downe so deepe that he will not rise it will crushe him down deeper that he may perishe in his sinne and so God saith to his Prophet Ieremie I will put my wordes into thy mouth and it shal be as fire this people shal be as wood and it shal deuour them And this is it Saint Paule expressely witnesseth to be the onely meanes to glorifie God to preache the trueth of his word vnto all for so saith he we are alwayes a sweete smelling sauour of Christ vnto God as wel in those that perishe as in those that be saued to the one a sauour of life vnto life to the other of death vnto death I would we that are preachers could learne and beleeue this it would make vs leaue our vain babling much talke of philosophie and prophane things and fill our mouthes onely with the worde of the Lorde for this only is mightie in operation the other hath at all no strength no strength at all in this behalfe to glorifie God or to conuert a sinner but strong to delude the people with idlo sounds strong to tickle our eares with fond delight strong to puffe vs vp with pride of our wittes but more weak then water to teach vs true repentance for proofe I say let the sinner come forth that hath beene conuerted by hearing stories or fables of poets I am sure there is none for faith is onely by the worde of God of let the preacher come forth that vseth such thinges and doeth it not either to please men or to boast of his learning for this he knoweth that the word only not prophane things conuerteth the people and why then doeth he vse them The Lord saith by his prophet Ieremie If they had stand in my counsell and had declared my wordes to my people then they should haue turned them from their euill way from the wickednesse of their owne inuentions a plaine testimonie why our preachings are vnprofitable to the people euen because we speake in our owne fansies and vse exhortations of our owne heade And againe in the prophet Malachie the Lord declareth what couenant he made with Leuie and how he promised to blesse his labours in the teaching of his people The Lawe of truth saith he was in his mouth and there was no iniquitie founde in his lipps he walked with mee in peace and equitie and did turne manie away from their sinnes Can any thinge be spoken playner Hold fast the word of God committe the fruite of thy work to the strength of it and thou shalt finde it as is here said mightie in operation and thou shalt conuert manie sinners Let them tell me nowe all that haue eares to heare what madnesse is it to fil the peoples eares with vnknowen tales and sweete wordes in which is nothing but a deceitfull sound leaue the word of God mightie in working to conuert their soules And you dearely beloued who delight in such vanitie and make the preacher transgresse for your fansies sake let me but reason with you as S. Paule reasoned with the Galathians Tel me whether by such tales or by hearing the word of God haue you receiued the spirite that is wherby were you conuerted from your vanitie vnto the liuing God was it the worde of truethe or else Gentile stories that wrought this vertue in you and are you so foolish that when you haue begun in the spirit you wil now go forwarde in the flesh Let vs leaue then this greate abuse bothe you to turne away your eyes to follie and the preacher to vse the pulpit like a Philosophers chaire We may alledge sometime a storie or prophane sentēce I denie it not but then it is good doing it when the remembring of the saying bringeth necessarilie into memorie the worde of God also for which it was alledged and giueth light vnto it for a more cleare declaration of the truth yet when the story is told and remembred by it selfe there is then but a foolish delight of a vaine man to helpe him in his talke to multiplie idle woordes there is no edifying in it at all The third title of the word now following is this That It is more sharpe then a two edged sword and this similitude is often made in the Scripture The prophet Esaie preaching the promises of God hee saith His mouth is made like a sharp sworde And Sainct Paule giueing armour to a Christian souldiour by which he may kil his enimies he biddeth him Take the sworde of the spirit which is the word of God. So in the firste and nineteenth Chapters of the Apocalypse the sonne of GOD is described with a two edged swoorde proceding out of his mouthe meaning by these speeches no other thing but that by the preaching of y gospel Christ should get the victorie and bring all enemies in subiection vnto him euen as the Prophet Esai saith He shall smite the earth with the rod of his mouth and with the breath of his lippes shall he kill the vngodly by which we doe learne that the more wee pray Thy kingdome come and the more we wishe the prosperitie of the Churche the more we must striue to make the word of God knowen vnto all for that is the swoorde and scepter of his kingdome The next title heere attributed to the worde is That it entreth into the diuisiō of the soule the spirit of the ioynts and the marrow
fulnes of all trueth and hath not God giuen this diuersitie vnto vs for a good purpose y thus standing in neede one of another wee should all more effectually loue and helpe one another looke not for it therefore wee all agree in euerie thing for it shall neuer be till wee do all see the Lorde Iesu who onely is perfecte wisedome and trueth But looke for this and pray that you may see it that seeing wee agree in the faith of Gods elect and in the hope of saluation that is in the Lorde Iesu that we may walke together in it in loue and kepe this vnitie of the spirite in the bande of peace And to those who are aduersaries in this case against vs if they vouchsafe to heare moste humbly I beseeche them to consider howe precious all trueth of the Lord is and to seperate all affections from them so that their heartes may beare them witnesse in the night bothe vnseinedly they seeke it and faithfully they will imbrace it all that the Lord shall reueale vnto them which mind the Lord graunt vnto vs with them that his truth may be of all embraced his churche may haue holy peace Now let vs returne to our text No man taketh honour vnto himselfe but he that is called of God as Aaron was a very flat and plaine sentence No minister ought to be called in the Churche but he whose calling may be knowen to be of god Suche persons such qualities suche places as may be knowen y Lord hath ordeined onely suche elections ought to be in the Churche and this all men must needes graunt Hereof I may first conclude touching the person of the minister that because in all places by the prophets by the Apostles by our sauiour Christe God alway requireth that his ministers bee of good reporte well grounded in faith able to teache his people therefore if ruffians if Papistes or men of an vnknowen religion if ignorant men and not able to teach be chosen vnto this office I dare boldely affirme it their calling is not allowed of God and therefore not accusing any of ruffianrie or poperie I leaue that vnto the Lorde yet I thinke it not amisse to adde a worde or two of their popishe orders and priestes of their calling You knowe first this certeine principle No man ought to take honour but he that is called of God as Aaron was Now would I faine knowe of all those orders which the Papistes had what one of them was of God either touching the woorke whereto they are appointed or else the qualities required in them of which they be examined For first touching the qualities of Gods ministers of whiche the churche examineth them wee all know this day that these they are they must bee blamelesse watchfull sober modest herberous wise gentle apt to teache able to conuince the aduersarie such as gouern wel their whole families no drunkardes no quarellers no couetous men these be the qualities that God requireth But the Pope how doth hee examine his priestes the Bishop or else the Archdeacon with some other priestes they call the parties and examine them first whether they be xxv yeare olde then whether he vnderstand any latine then whether his father and mother were honest or whether he be a bastarde fourthly they must marke handle euerie member of his bodie whether they be sounde and number his eyes his eares his nostrels his hands his fingers his feete and if they mistrust hee must put off his shooes to see whether his feete bee of wood or no. Fiftely whether he haue chast flesh that is whether he haue married two wiues or else a widowe Sixtely how long he hath bene in orders and what when and of whome hee had his orders Seuenthly what liuing hee hath to mainteine him either by patrimonie or by benefice These thinges by streight examination beeing well knowen then the Bishop telleth them that there be xiiii especiall thinges which Sainct Paule to Timothie requireth in a minister and wisheth them to consider of them Was there euer darke night so contrarie to a shining day as these bables of Antichrist are contrarie to the ordinaunce of God Now touching the office wherevnto God appointeth the ministers of his Gospel is it not this to preache his worde and minister sacramentes other gouernours of his Church are they not for the peoples obedience vnto this worde and for prouision of the poore But the Popes officers from the highest to the lowest what similitude haue they with these the first officer in their churche is a porter and he hath this authoritie giuen him to ringe the bell â—…o vnlocke the Church and vestrie doores to open his booke if any man preache and this hee is charged to doe sincerly euen as he will make his accompt to God. Their second officer is a lesson reader and he must reade or sing the lessons and hallow breade and all greene fruite and studie the booke in whiche their lessons are and all this he must do faithfully and to the full The third office they haue is to coniure and the exorcist or coniurer he hath charge with a certeine charme to cast out diuels to bid them that doe not communicate departe and to powre water into the chalice at communion and this hee muste doe verie diligentlie The fourth office is of Acolites and they must carie the candlestickes light the tapers and prepare bread and wine when there is a communion and of this they must haue greate consideration Their fist order or office is of greater accompt and is of Subdeacons and they muste prouide water against masse washe the palles and corporasse clothes giue the Chalice and couer vnto the Deacon and this they must do verie cleanly and diligently beside they muste vowe chastitie serue at the Altar and haue authoritie to reade the Epistle for the quick and the dead The sixte order is of Deacons and he may sometime for want of a better baptise and preache but his especiall charge and authoritie is to serue at the altar and reade the Gospel for the quick and the deade and hee must greatly bethinke him what an high degree he hath taken The seuenth order is of priesthood and it is tolde him that he must preach baptise blesse and rule but his principall sole authoritie giuen him in consecration is to say masse offer sacrifice for the quick and the dead and to forgiue sinnes This authoritie hath also the Byshop when he will and specially he must beare a crosyre staffe weare a ring and rule ouer other The Pope him selfe he may do the like but especially he may weare a crowne and a pall and hath fulnesse of power to doe all things for the glorie of God and the blessed virgine and the holy Apostles Peter and Paule and for the church of Rome These dearely beloued are the order sof the Popish church not one worde feigned of me but euerie whit set out in their
the Maiestie of GOD when them selues are but spirites and therefore Christ that he might be highe Priest tooke not an Angels nature but was made of the seede of Abraham like vs that as there is but one God so there might bee but one Mediatour betweene God and man euen the man Christe Iesus in this respect as able to bee high Priest as Aaron him selfe beeing as naturally and as truely cloathed with our flesh as Aaron was The second propertie of the Prieste is that hee should be ordeyned not onlie for him selfe to make his owne atonement but also for other men to accomplish whatsoeuer was betwene God and them that where they were before enimies and straungers they might by him be reconciled and haue free accesse vnto the throne of grace to finde mercie and succour in due time and for this cause Christe alone is a perfect Priest more excellent then Aaron who was incumbred with his owne sinnes to make first reconciliation for them and therefore could not profit other And as this was the Priests office to be a mediatour for other so the meanes he must vse and the mediation to bee wrought in this woorke was to offer vp gifts and sacrifices of sinnes that is to present vnto God the sacrifice of righteousnesse pure and holy in his sight in whiche hee might be pleased the sinnes of the people might be taken awaye the whiche sacrifice because it must be so pure that in it they for whom it was made must be sanctified and so precious that it must be a sufficient purchase to redeeme man from all transgression therefore it coulde not bee made with the bloud of Calues or Goates whiche can not take away sinne nor with golde nor siluer whiche can not redeeme our soules nor with meates and drinkes which profited not thē that were exercised therein nor in any suche carnall rites for whiche the priesthood of Aaron was ordeined and therefore as an other priest must make this sacrifice whiche can not be any other then Iesus Christe who beeing made high Priest of the good things to come by a greater tabernacle and a more precious sacrifice euen by his owne bloude hath obteined for vs an euerlasting redemption and therefore is nowe to be acknowledged our onely Priest the first Priesthood and the first lawe beeing altogether abrogated One other propertie of the priesthood is y none thrust in himselfe beeing not appointed nor take vnto himselfe this honour being not called vnto it And God euer shewed himselfe a readie reuenger against all such as should defile his Priesthood to take to themselues the dignitie to which they were not appointed But this calling also was giuen vnto Christ from God his father as before vnto Aaron both by word and by othe that no flesh shoulde resist it euen as it is written The Lord hath sworne and will not repente thou art a priest for euer after the order of Melchisedech so that in this behalfe our faith must be euer strong that the callinge of Christ is of the Lord euen as the calling of Aaron was and with so much the greater iudgment it shal be reiected because it was confirmed with an othe The last propertie in this comparison is that the highe priest of the law should haue an inwar compassion to ward them that were ignorant and were deceiued in which perfect knot of vnfeigned loue his ministerie was accepted of God and his sacrifices receiued accounted holy and lest he should cast from him this brotherly aflection God printed deepe in his owne bodie the infirmities of his brethren that according to the measure of grace which he had receiued he might in deede be moued with his brothers harmes as with his owne so that he did not withdrawe him selfe from the seruice of the Sanctuarie but put on the holy garmentes was annoynted with the holie oyle bare the names of his brethren before the Lorde presented their sacrisices absteined from wine and strong drinke mourned not for his friendes that were departed taught diligently the people prayed for their transgressions and bare the burthen of his people as God had laid it vpon him But yet this propertie exceeded more in Christe then in all the tribe of Leuie and the bowels of all compassion were more large within him then the vtmoste braunches of it in any other creature And this the Apostle noteth in this place which now we haue in hand in which we may see as in a moste liuelie glasse the perfect beautie of all excellent loue The thinges they were not light nor the sorrowes small nor the sighings few in number nor the prayers faint nor the anguish of spirite little nor the death easie by which hee hath sealed it vnto vs that he had compassion on his people but as the Apostle saith in the dayes of his flesh while hee was heere clothed in mortalitie like vnto one of vs to the end he might be faithfull for our sakes hee did offer vp prayers and supplications with strong cryings and teares vnto him that was able to saue him from death and was also heard in things which he feared and beeing him selfe the Sonne yet hee learned obedience by the thinges which he susuffered and being consecrate was made the authour of eternall saluation to them that obey him These wordes my deare brethren we haue now in hande to search and examine what the spirite teacheth vs so much y more carefully to be harkened vnto of vs how much the more plainly it setteth foorth vnto vs the greate loue and compassion that Christ beareth towardes vs Two things especiallie here the Apostle testifyeth First the sufferings of our Sauiour Christe and then the benefite that wee enioy by the same according as his sufleringes were onely for our sake His sufferinges what they were and howe great sorrow oppressed him hee sheweth by those effectes whiche his sorrowes brought forth that is prayers supplications cryings teares feare and anguish of spirite whiche things waited euer vppon him euen to the accomplishing of all his passions which was the death of his crosse The fruite that we doe reape of these afflictions which hee suffered is the saluation of our soules and eternall life if we will obey him In this description of his sufferinges though the things are set forth which were common and vsuall vnto him all his life yet it appeareth especiallie the Apostle meaneth that greatest conflicte of sorrowe which hee had a little before his passion described by the Euangelistes in all s◅ilitude like vnto this which the Apostle heere declareth For as it is here said He made prayers noting by the worde that they were many in number so it appeareth in the Gospell that beside other prayers three times he tepeated this one Father if it be possible let this cup passe from mee and as it is said hee made supplications humbling him selfe lowe vnder the hand of his Father so it is said in the Gospel that then