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
are spoken of thee thou Citie of God. There is neither Sunne nor Moone sea nor land golde nor siluer meate nor drinke no elementes of the worlde no obseruations of Moses lawe no traditions of men that is ouer man but man ruleth all and all is vnder his feete Here streight way bothe Iewe Gentile saith These be in deed golden promises but where are these honourable personages you speake of Are not we as our fathers were and doth not death deuour vs To this the Apostle aunswereth I graunt we do not yet see with our eyes how these thinges are but I say againe our eyes are no iudges in this case The glorie is not earthly and the kingdom is not of this world wherof we speak but the riches spirituall and of the spirituall man they are discerned Know thy selfe y by saith thou art Christs and he thine that he died for thee and thou liuest by him that thou art fleshe of his fleshe bone of his bone a member of his bodie and what soeuer is his is thine haue this faith and now come and see and thou shalt see all the glorie of the worlde lesse then the glorie of suche a man for thou seest Christe humbled in deede once that he might suffer death but euen then when he was in the shape of a seruaunt thou sawest him full of grace trueth euen as the onely begotten sonne of God thou sawest him soft of speache but of merucilous wisedome plaine in teaching but full of grace and power simple in countenaunce but of an inuincible courage of lowe degree but of excellent power of no account among men but great in miracles at which man was astonished Thus thou hast seene Christ euen when he was lowest highly exalted that thou hast no good cause to reason against thy dignitie though thine eye see not euen in this time all things subiect vnto thee but see further into our Sauiour Christ and thou shalt see more of thine owne honour Thou haste seene him in thy fleash raysed from the dead and in thy nature ascended into Heauen that man in his person might be crowned with glorie and honour we haue seene him carrie our fleash into the presēce of God his father and it is no more possible to take this glorie from vs as many as bee one with him then it is possible to pul away againe his personal humanitie from the person of his godhead This I see in Christ and know it in my selfe And what though yet a while the outward man be grieued Thou foole that which thou sowest it reuiueth not againe except it first dye a litle corne of wheate it can not haue vertue to becōe thirtie fourtie times better then it was beeing multiplied to so many all as good as it selfe bringing beside fruitfull increase of strawe and chaffe except it firste bee cast in the ground dye And how shouldest thou haue a change but if thou be first corrupt And how much art thou better then a graine of corne y thou mightest surely know whē through corruptiō thou shalt come into incorruption that thy glorie shal be then vnspekable althings shall serue thee to make thy life infinitely blessed more then it is Thy hope now if thou couldst inlarge it a thousand folde yet it shuld be greter thē thou cāst imagine thy faith if it could comprehend more assurance of immortalitie then y eye doth surely of y light of the sunne yet y shalt finde y fruite of it aboue al thy thoughts This thou seest if thou see Christe and this thou knowest to be thine if thou know thy self to be one with him And for thy sinns howsoeuer they cleaue vnto thy bones hate them as thou hatest hell for from thence they are and the diuel worketh them but care not for them for though they were heauie in weight and manie in number what then thou haste thy hope not in thine owne person but in the bodie of Christ into which thou art graffed and in which there is no ▪ spott nor blemish but perfecte righteousnesse euen before God and in him as all other things so sinne also is putt vnder thy feete and thou art ruler ouer◅t And thus farr of the doctrine of the Apostle heere taught vs in this his Exhortation Nowe let vs returne to his other purpose howe he teacheth the humanitie of our Sauiour Christe the first reason whereof is in these wordes That hee might tast of death for all For as to the end he might suffer death it was necessarie he should be humbled because death else could not come into his presence so suffering death that man might bee deliuered by that death it was necessarie that hee him selfe should be man for so were the iust iudgements of God he gaue man a lawe pronounced a curse to him that brake it therfore whē we had all trespassed we were fallen into the punishment of our sinne for y threatnings of God are not as the words of a man that can alter or by some intercession that they can be mitigated but with God there is no change nor shadow of change that whiche with him is once purposed was euer decreed and his words are not weake but what he hath threatened if we fal into his hands all the creatures of the worlde haue no helpe for thee So that this beeing decreed of God Cursed is he that abideth not in all things written in this booke all people must nedes say Amen And The soule that sinneth must nedes dye redemption from this there is none to be loked for but by suffering of it for y Lord had spoken it must be done so our Sauiour Christ sith he would deliuer vs he must be made man like vnto vs and in our nature dye the death Our sinnes are not imputed vnto vs but they were imputed vnto him The punishment of them is forgiuen vs but it was not forgiuen him Righteousnesse is freely giuen vs but it was not freely giuen him He obeyed the lawe of his father euery iot and euery title that he might fulfill all righteousnesse He bare the condemnation of hell and death that he might abolish it He tooke vppon him the guiltinesse of our sinnes and bare them in his owne bodie y he might nay le them vpon his crosse Whē it pleased God our heauenlie father of his greate mercie to accept the obedience of his lawe for our perfecte righteousnesse and to giue vnto it the recompence of eternall life and when it pleased God to accept this for a full punishment of all the sinnes of man if any man could bee found to beare it before God and ouercome it our Sauiour Christ craued no more but this the residue he perfourmed all in his owne bodie and by his eternall spirite ouercame it so that in him is life in him is righteousnes in him is immortalitie in him is the reconciled good wil of God and that excellent wisdōe
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
they loue God but hated their owne punishment neither did they striue against sinne but gaue vnto it a kingdome with power and wil to serue it But wee that feele the lawe of the spirite striuing against the lawe of the flesh and in all our sinnes can say with Sainct Paul that which we would not do that we do surely we knowe no sinne against the holy ghoste we are sinners but as Paule was though our sinnes bee moe in number and greater in weight yet God our father through his sonne Iesu Christ doth pardon vs and forgiue vs all our transgressions Nowe beside all this that wee haue hetherto spoken to conclude let vs see the word it selfe by which this sinne is named it is named the sin against the holy ghost not against the Godhead of the holy Ghost for the same God is also father and sonne nor against the person of y holy ghost for it is no greater then the person of the father of the sonne but it is to sinne against the graces of the spirit within vs and so to sinne against them that we contemne despise theÌ„ treade them vnder fete accompt them prophane malitiously carry them awaye to all wantonnesle This then is sinne against the holy ghost in a continuall apostacie generall falling from God to sinn against thine owne conscience so y thou despise the graces of God which he had giuen thee to y setting out of his praise and turâ—…e them to the contempt of his maiestie and glory Nowe a woord or two to shew this sinne by examples so we will make an end Our first example let it be Satan him selfe and the Angels which did fall with him howe could they be but lightened which dwelt in the presence of the father of light what outward temptation could they possibly haue which neuer had enimie beside them selues nothing could possibly be in these but an apostacie or falling from God after which tho malice of their owne minde did seeke to rob God of his glory despising his goodnesse and withholding y honour which they knew to be due vnto him for their creation thus sinning against the spirite of God they were cast downe into horrible death neither did euer God giue vnto them a redemer by whome they arise againe through repentance Other examples are not easily sound which are cleare manifest before vs yet in many some appearances are by whiche wee may iudge and not lightly be deceiued Caine slue his brother Abel wherefore did hee slaye him because his brothers woorkes were good and his were euill A horible sinne to hate not the man but the vertue of the maÌ„ and hate it so deadly that the bonde of brotherhod could not pacifie it neither did he this of ignorance for god instructed him bad him leaue off his anger and lift vp his countenance why should he be malitious to his good brother neither was he prouoked by any outward thing vnto it for Abel was obedient to him as his elder brother neither did Abels vertue hurte him but that in well doing he might be also accepted but the author of sinne who wrought in his malitious heart made him haue no regarde of al this one purpose he had and that he held except his brother would be wicked he would haue no peace with him Another example we haue in the Scribes Phariseis they knewe Christ came from God and that his miracles were wrought by the spirite of God and as Pilate iustly accuseth them of enuie and malice they sought to put him to death their conscience accused them in all their dooinges they corrupted Iudas with monie to betray him they hyred against him false witnesses they bribed the souldiours after his glorious resurrection that yet they should saye his disciples stole him away by night This great wilful malitious working against the sonne of God of men vtterly fallen away from the liuing God our sauiour Christe calleth it sinne against the holie Ghost To these I thinke we may adde Iulianus the Emperour who for his moste wilfull renouncing of the Lord Iesu is called to this day the Apostata who was accouÌ„ted at the first as Hilarius calleth him a gratious and religious Emperour but after being spoiled by philosophie and vaine deceite he beganne to account y worde of God to be but foolishnesse persecuted the professours of it with many mockes and taunts that they must do good for euill and blesse where they were cursed and all his life made a mocke of Christ calling him in reproche the Carpenters sonne and the man of Galilie for no occasion but only for this because he woulde maliciously striue against Christe as plainely appeareth in his last wordes nowe euen dying when he lifted his face vp to the heauens and saide O man of Galilie nowe thou hast got the victorie Thus by examples I haue shewed that which before we heard in the worde that the sinne against the Holie Ghoste is a generall apostacie from God with wilfull malice and an vnrepentaunt heart to persecute his trueth vnto y end from which sinne dearely beloued as we are bounde daily to pray that God of his mercie would keepe vs farre from it so in the name of God I dare promise vnto you that as many of you as feare at the remembrance of it you are as farre froÌ„ it as the East is from the West for this sinne is a mocking and scoffing at the sonne of God it is not a weeping mourning least you should fall into it Nowe let vs pray c. Why this Epistle was written Gal. 4. 10. Col. 〈◊〉 〈◊〉 Act. â—…1 14. Cap. 5. 12. 6. 1. Cap. 12. Galat. 4. vers 9. The Author In Dialog de S. Trin. fo 11. lib. 6. cap. 19. What time this Epistle was written The Argument of this Epistle Christes prophecie Christes priesthood Sonne Matth. 3. 17 Only God must speak in the mouth of all Ministers 1. Pet. 4. 10. Esai Hebr. 4. 11. 〈◊〉 The firste difference Cap. 9. 26. Cap. 12. 26. The secoÌ„d difference The third difference The. iiâ—… difference The fift difference Mat. 2â—… 〈◊〉 Iohn 16. 15. Maker of the world Col. 1 â—…5 Brightnesse of glorie in respect of his father Iohn 1. 14. Iohn 5. 36. 2. Cor. 3. 18 Iohn 1. â—…8 Ingrauen fourme Col. 1. 15. Susteiner of al thinges Actes 17. 28. Purger of our sinnes Iude. 6. Iere. 23. 5. Psal. â—…10 4 Heire of all Al things made by him 1. Tim. 4. 3. the bright nesse of glorie Act. 2. 22. Matth. 3. 17. Vpholdeth all things Luke 10. Ter. de ieiunio de Cor. Mil. Cypr. de â—…psis Theo. li. 8. de Mattir Cyril li. 10. câ—… 18. in Ios. In Eâ—…he ridioâ—… câ—… 10. The right hande of maiestie Phil. 2. 9. Rom. 1. 23. An argument negatiuely from the authoritie of the scripture is sound good Deu. 12. 32. Esay 1. 11. 2. Pet. 1. 〈◊〉 Ioh. 4. 2â—… Cal. 4. 10. 〈◊〉
holden by traditiōs but writtē by Moses not in doubtful testimonie but in manifest shew of the glorie of god And this their opinion they did not think was any coniectural exposition but the manifest word as it was oft repeated that this should be an ordinaunce to them for ouer For this cause the Apostle hauing compassion vpon his weake brethren who beleued in Christ but were also thus addicted to the law he writeth vnto them this Epistle by all meanes persuading them neuer to ioyne together our sauiour Christ with the Ceremonies of the lawe whose glorie is perfect in him self alone and all height must be abased before him He created alone and he will redeeme alone He made alone and he wil saue alone and to be set in cōparison with him all the gold siluer precious stones all the ornaments of the temple they are but Beggerlie Elements Nothing else in earth nothing vikler earth nothing in heauen nor in the heauen of heauēs no vertue no power no strength no name else that is named in which or by which we can be saued but only the name of Iesus christ And for this cause this epistle was written Wherin it shal be good for vs to marke how from the beginning sathan hath striuen to obscure and darken the glorie of Christe and howe hee hath holden stil the same purpose vnchaungeably euen to our dayes First he chaūged him selfe into an Angel of light with glorious names of Moses Moses vnder pretence of holinesse striuing against trueth a marueylous practise in those dayes inough to haue subuerted the faith of many For who would haue thought that such men so great louers of the lawe of the Temple of Moses should bee enimies of the true Mellias or be ignoraunt of the saluation and spirituall worship which he should teach them But here we learne not to ground our faith neither vpon the glorious wordes nor vppon the glorious hames of mortall men For this deceiued from the beginning but the worde it selfe must bee graffed in vs if we will not erre So now in these our last times in which the diuel striueth as at the firste wee see how many say vnto vs The church the church The pope the pope The fathers the fathers many thousandes are led with this sound of wordes yet in these wordes is no wisedome onely they renewe the olde deceipt in which the diuel first troubled the church of God For what is the Churche they speake of who is the pope who are their fathers are they greater then the Temple then the lawe then Moses if not then their names may be vsed for a cloke of falshood as y others were Then we must trie them and examine them whether it be a true churche or true fathers they speake of To follow a church you know not what is to trust to the Temple you knowe not how And knowe it well such wordes are but mockeries and such spirites are of error and darknesse The effect is proofe inough For the end of their religion is that ignorance is the mother of deuotion Now touching the author of this Epistle who it was it skilleth not For if the name had ben here what had it shewed but that God vsed the ministerie of such a man And now the time is not knowen it teacheth expressely the doctrine is of god And for this cause to the bookes of holie scripture names are sometime added sometime not that the doctrine of the Lorde might be vnto vs without respect of person And for my parte who wrote this Epistle I can not tell nor I see no cause why I should seeke it For when the spirite of God hath lest it out can I think it the better if I should adde it I remember Athanasius sayeth that since the Gospell was first preached this Epistle was euer thought to be Paules But Eusebius as boldly on the other side saith that he dareth constantly affirm as the sense is the Apostles so the phrase pēning is some other mans but whose God knoweth and thus much of the authour whome we will leaue as we finde him a faithfull wittnesse of Iesus Christ euen to the ends of the world but whose name we knowe not Now for the time in which it was written it is certein it was in y apostles dayes For if it had bene after the destruction of Ierusalem threatning so oft the anger of God to those who would despise his sonne no doubt he would haue mentioned so singular an example Besides this he maketh mention of Timothie as his companion and fellowe who was famous among the Apostles And it is like that this Epistle was written about the later end of the Apostles age because he saith that this doctrine first preached by the Lord hath now bene confirmed vnto vs by them that heard it And noting the time how long the Gospell had bene preached afore he sayth that time required that nowe they should be able to be teachers of it Againe in the x. chapter he putteth them in remembraunce that in times past they had suffered great and manifolde afflictions for the Gospels sake So that we easily see this Epistle as it is holie and Apostolicall in the trueth of doctrine so it hath also the honour of their time And thus farre of the occasion authour and time of this Epistle Now as briefly as I can I will shewe you the argument of the whole Epistle and that is this that onely in Iesus Christ is the forgiuenesse of our sinnes Which argument he handleth thus Firste setting out our sauiour Christ who he is in the ten firste chapiters Then howe saluation is thorough him in the residue of the Epistle In setting foorth our sauiour Christe who he is he sheweth first the nature of his person in the two first chapters then what is his office in the next eight Touching his person he teacheth first that he is perfect God in the first chapter then that he is perfect man in the second Chap. of which we wil speake more particularly in expoūding of the text Of his office whereof we said he intreateth in the viii next chapters he teacheth this firste that he is our Prophet from the beginning of the iii. chapter to the xiiii verse of the fourth then that he is our priest from thence to the xix verse of the x. chapter And though the Apostle of purpose and with great care do plainely teach that Christ is our king yet because this necessarily followeth of the other there was no doubt but that Messias their priest and prophet should be also their prince and king therefore he seemeth not to make any particular intreatie of this as of the other offices but as he was a kingly prophet a kingly priest and the sonne of God so in proofe of all these he maketh with them manifest proofes of his kingdome at in the text more plainely God willing I will
and in earth And all things the father hathe are mine Not onely earthly things but also heauenly For of the graces of the spirite he saith also He shal glorifie me and take of mine and giue it vnto you The Apostle addeth the seconde note of this authoritie That by him the world was made by the worlde meaning all things in heauen earthe and vnder the earthe For so Sainct Iohn addeth to this testimonie And without him nothing was made what so euer was made Then if all creatures were by him himselfe was vncreate and onely creator of all that is that we might boldely giue him the glorie of the father Almightie maker of heauen and earth And this is notably set out by S. Paul in the first chap ter to the Colossians where he saith He created all thinges in heauen and earth visible inuisible whether they be thrones dominions principalities or powers all things were made by him of which it must needes followe euen as S. Paule also concludeth that he is God aboue all The second thing wherein Christ is here exalted is the glorie of his person First that he is the brightnesse of his fathers glorie whiche title is absolutely giuen him as essentiall vnto the sonne of God not onely before vs but euen before his Father that as all the properties of the Godhead haue their beeing in the person of the father so the brightnesse and beautie of them is in the person of the sonne and so this name was proper to him before the worlde was made noting that eternally he was of the father In whiche sense Sainct Iohn calleth him The worde not according to the time in which creatures haue bene but an essentiall worde before all creatures In the beginning saith he was the worde and the word was with God. But of this mysterie I ceasse to speake For we cannot knowe it our tongues cannot speake it And these verie wordes whiche I nowe vse or any man can vse of Gods maiestie thinke not that their sense and meaning is according to Gods nature they are onely helpes of our weakenesse that by them our faith might be quickened in a spirituall vnderstāding otherwise all the woordes in the worlde cannot expresse the least part of the liuing god Touching vs he is called the brightnesse of his fathers glori◅ many wayes as because in our nature he shewed foorth the liuely countenaunce of his father in all fulnesse of grace and trueth and because in the power of his worde hee wrought mightily in all creatures and againe expressely Sainct Paule calleth him The image which is the shining brightnesse of God in respect of the cleare manifestation of the Gospel in which he hath set out so glorious a light of the power of GOD to saue his electe So he is to vs the brightnesse of glorie because many wayes he shewed foorth the glorie of his father vnto vs Euen as Sainct Iohn sayth No man hath seene GOD at any time that onely begotten sonne who is in the bosome of his father he hath reuealed him The second thing here attributed to him is that he is the ingrauen fourme of the person of his father noting hereby the vnitie of substance as in whome the fulnesse of the Godhead dwelt bodilie Euen as Saint Paule doeth also call him the image of God distinguishing him by this name from all shadowes and figures like as this Apostle vseth the woorde in the tenth chap. And here expressely he addeth ingrauen aboue all the figures in the lawe the Ephod the Vrim or the Arke it selfe shewing the excellencie that is in Christe The third title of honour here giuen vnto Christ is of the greatnesse of his power and that is that he heareth vp all things with his mightie word In the metaphore of bearing after the manner of the Prophets no doubt he meaneth the nourishment and preseruation of all things in the state that God hath giuen them which is the prouidence watching ouer al his woorkes Now this beeing knowen to be the work of the liuing God That in him we liue we moue we are and this manifestly agreeing to Christe by cleare proofe of all his workes here in fleshe in which hee reuealed the image of God in him In this also it is assured that he is very God the stay and strength of the world without whose hand all thinges would fall into confusion Forthly he extolleth the person of Christ by the greatnesse of his benefites bestowed vpon man in these wordes By him selfe hauing purged our sinnes put in here as a Parenthesis because it sheweth the way how Christe purchased that excellent dignitie to sit at the right hand of his father wherof after he speketh In that he saith purged our sinnes expresly hee warranteth his Godhead For what creature could haue done so excellent a worke The Iewes could not be ignorant but though a man were as great as Adam yet Adam when sinne rested on him it draue him out of Paradise yea though a man could be as pure as an Angel yet the Angels when they sinned and kept not their first order their sinne weyed them into the condemnation of hel so y our Sauiour Christ taking our sin vpon him beeing able to purge it which no sainct or angel could euer doe it necessarily followed that he is the eternal God euen according to the knowen prophecies of the Messias that they should call him the Lord God our righteousnesse The fifte thing wherein Christe is here extolled is the high dignitie which he hath gotten in these woordes he sitteth on the right hande of high maiestie Noting hereby that God the father hath taken him vp into his glorie so that he sitteth in power and maiestie equall with his father and this is plaine in that he calleth it the right hand of highest maiestie And the scripture sheweth this end of it till I make thine enimies thy footestoole shewing that this is the power of God in him to sitte at the right hand of god And thus muche of the woordes of the Apostle in this magnifying the person of our Sauiour Christ. Now a litle further we will examine the words and applie them more particularly to our instruction In that it is saide firste God made him heire of all So that we see howe these woordes of the Apostle haue euerie way their weight to proue that Christe is the sonne of God the king of his people God and man mediatour betweene God and vs. We must learne of our selues we haue nothing but beeing ingraffed in him we are owners of all thinges In mine owne right I am naked and voyde of all I haue no meate to feede my hungrie bodie no drinke to comfort my faint and thirstie spirite no cloathes to keepe me warme no house to harbour mee I am to take no profite of any creature nor no pleasure in the sight of the Sunne For the earth is
Our Sauiour Christ being y eternall sonne of God through the work of the holy ghost was made man of the virgin Marie and borne without originall sinne and by the same spirit filled still his manhood more and more with grace till the fulnesse of all righteousnesse was within him that so his manhood might inherit saluation according to the promisse Do this and thou shalt liue But hitherto as he is righteous so he is righteous for him selfe and only that man is yet blessed which was conceiued by the holie Ghost and borne of the virgin Marie Our sinnes doe yet remaine and we abide holden vnder the death of them and therefore as his first woorke sanctified him self so yet there remained more that he might sanctifie vs For when he commeth to vs he findeth vs in sinne through sinne in death and in the condemnation of the diuell who had the power of death So that he had nowe another worke then in his first righteousnesse to sanctifie his owne bodie He must also abolish sinne and death and hel in which we were holden if he wil be a sauiour vnto vs And heere he must multiplie all his former righteousnesse and make it infinite for a greater worke is behind and a new law is giuen vnto him a law neuer giuen to all flesh a singular law out of the depth of Gods wisdome and goodnesse which without the fall of Adam had neuer beene seene neither of man nor Angel a law of a redeemer that is a law by which he might bring man from death to life from hel to heauen from hatred to loue and from the diuell to God a work farre greater then to make the worlde of nothing This law was to loue God his brother not in vsual things of life whervnto al we were appointed but in taking vpon him sin and death and treading the winepresse of the anger of almightie God. And this thing he hath also done For being righteous pure holie and without spot the sinne that abounded he tooke it all vpon him and deathe that reigned he submitted him selfe vnto it and went as despised among men in shame in ignominie in affliction of the flesh for the sinne of our bodies and in anguishe of spirite in mourning and in sorrowe to beare the sinnes of our soules before GOD feeling the heauinesse of his wrathe whiche was the sting of death and condemnation and before man shewing the signes of it vpon a cursed crosse in agonies bloudie sweates and in wofull crying according to the sense and feeling of sorrowe that was vppon him And all this he endured not vnwillingly for then he had done nothing but with exceeding ioy of heart that he had found out the miserie in whiche he might seale it howe muche he loued his father and make it manifest howe he loued vs So went he willingly vnto death and that he might satisfie the iustice of his father and purge the sinnes of his people with all his heart he gaue his bodie vnto the crosse and his soule a sacrifice for our sinne which obedience was accepted of his father the iust punishment of all sinne and full redemption of all his elect And this the Apostle here meaneth when he sayth that by himselfe he purged our sinnes And because he saith by himselfe he purged our sinnes in this we see a cleare discharge giuen to the Tabernacle and all the sacrifices at the doore of it not one of them purged sinne And though some wee called sinne offeringes and the sinnes of the people in such sacrifices were saide to be forgiuen yet they had that name and calling not according to the merite of the woorke but according to the vertue of the thing they signified euen as the Lordes supper is called the communion of the bodie of Christe and baptisme is saide to bee the washing away of our sinnes not in trueth of the thing but in mysterie of the signe The phrase being so vsed for more assurance and warrant of the promise not to carrie the grace of God from our sauiour Christ and his spirit to the dumbe elements of bread or water And if the Iewes are here instructed to leaue their vaine trust and confidence in the lawe and to knowe that the forgiuenesse of their sinnes was not in meates drinkes and diuerse washings and carnall rites of the temple nor in the bloud of Goates and Calues or in the ashes of an heifer sprinckling thē which are vncleane but onely in the precious bloud shed and the bodie crucified of Iesus Christ notwithstanding all these ordinaunces were giuen them of God what could our fathers say who sawe the Lawe abrogate the temple pulled downe the lande prophaned the Iewes scattered the wordes of faith preached and that they should glorie in nothing but in the Crosse of Iesu Christ what could they say either Tertullian for fasting crossing oyling whiche he learned and had of Montanus the heretique Or Cyprian for satisfaction or Theodoretus for martyrs merits or Cyrill for iustification of woorkes or Augustine for prayer for the dead or Ierome for so many superstitions of lights garments vessels c. Nay what can we say who haue seene all that the olde fathers haue seene why at this day we should loue their errours nay why we should deuise new of our owne which the oldefathers knew not why haue we loued the popes woful Iubileis or his damned pardons why do we yet think that the masse is a sacrifice propitiatorie for the quick dead why was purgatorie first drempt on as much hotter thē our fire as ours is hotter then a painted fire or why was the building of chapels chauntries or religious houses thought to be a meanes to deliuer vs from such burning A thousand such things why we haue loued them what cause can wee alledge before the Lord The lawe of God giuen by Moses his faithfull seruant a lawe which had bene a scholemaister to leade many thousands vnto Christ could it not stand with Christ without darkening of his glorie and can the lawe of the pope giuen by Summists Canonists a people not knowē in y house of God which lawe onely leadeth to the obedience of the church of Rome can it be that it should bring any light to the gospel of Christ I nede not stand in ma ny words to confute so great folie I leaue it to the conscience of all that be wise hearted whether God abrogating his ownelaw ment that the pope shuld institute a new or whether he ment to take away all earnall ordinaunces that hee might make it plaine whiche the Apostle heere teacheth that by Christe alone all our sinnes are purged But heere some man by a subtile enimie may bee easily deceiued who will saye All this neede not they attribute not the forgiuenesse of sinnes to the popes pardons or to any masses but to Christ alone The Pope and masses are onely the applying of the fruit of Christes death vnto
thee Where the Prophet shewing causes why the whole world should not preuaile against Christ he saith because God had decreed it in his eternall counsell and proclamed it with this sentence Thou art my sonne this day haue I begotten thee That is this day haue I declared that thou art my natural sonne meaning especially the time in which he made him knowen in the worlde by his wonderfull workes as S. Paule ment when he saide God was made manifest in fleash noting the power of the spirit working in him in his birthe life death resurrection and ascension So this day noteth not any particular time but all times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs And it see meth that the Apostle maketh manifest this sense of his wordes in that he addeth to the text alledged in the vi verse the time when it was fulfilled leauing this without any distinct time as that whiche apperteined to all times in which Christ should be shewed to be the sonne of God especially as I saide in his life and before or since as God sheweth his glorie in him So this sentence was true when he appeared to Abraham Iacob Moses to any of the patriarches or prophets or after his ascension when he appeared to Stephan to Paule or any other or whensoeuer he sheweth his power to defend his church vnto the end according to his owne promise I am with you to the latter end of the world And thus this word to day is takeÌ„ in that which is after alledged To day if ye will heare are his voice harden not your hearts And againe In the day of health I haue heard thee And in the day of saluatioÌ„ I haue succoured thee meaning no particular day but al the time that the word is preached vnto vs. It followeth I wil be his father and 〈◊〉 〈◊〉 â—…y sonne This is another texte to proue Christ the naturall sonne of god It is written in the seconde of Samuel the seuenth chapter and they are the wordes of God vnto Dauid by the Prophet Nathan to giue him a promise of the blessing of his seede after him which was begone in Solomon who built the temple and whome God so highly aduaunced in all wisedome richesse and honour that the Fatherly prouidence of God appeared ouer him as ouer an especiall chosen sonne All which as it was promised to Dauid so Dauid looked for the perfourmance of it in Christ and to be figured in Solomon his sonne after him whose temple was a figure of the Churche of Christe his riches a figure of the great graces of the spirite of Christe giuen to his Church his honour aboue all kinges a figure how kinges should submitt them selues to Christ and be nurlefathers and Queenes nurses to the Churche of Christe his wisedome a figure that in Christe should be hid all treasures of wisedome and knowledge and finally he called by name the sonne of God in respect of his blessings as a figure of Christ who is the eternall sonne of his father in nature of his person And so the Apostle here alledgeth this place without any suche long exposition howe the place is meant because we should see in it that the people of Israel were not so ignorant of the Scriptures as we be but brought vp in the knowledge of the lawe and taught the vnderstanding of it euen from their â—…dell as we shoulde be And thus haue we heard this argument of the Apostle Christ hath a more honourable name then the Angels therefore he is more excellent then they Nowe also let vs see the manner of proofes here vsed He proueth Christe to be the naturall sonne of God by textes of Scripture witnessing 〈◊〉 he donâ—…eth that Angels are so because God in his scriptures neuer spake it for so he beginneth Vnto which of the Angels said he at any time c. The self same maner of proofe againe he vseth in the 13. verse following Because the scripture saide it not therefore he proueth it is not so making his argument negatiuely from authoritie of Scripture whiche in all thinges what soeuer man is required to do or know in matters of religion is euer a most certeine conclusion God spake it therfore we must doe it God spake it not therfore we haue nothing to doe with it And this argument must needes bee good so long as this word of the Lordo doeth endure What I commaund thee doe that only And so long as this is a iust condemnation of all our owne deuises who required these things at your hands And so long as this shal be true that our wisdome is folishnesse and we cannot doe well but when we bearken to the worde of God that shineth in our harts as in a dark place True it is and if we had but the wisedome of children we must needes see it that all particular lawes and orders with which we may be bound they are not set downe in precise words of Scripture but it is as true that the nature and propertie of euery lawe or order is so described that the worde of God as clearely is followed in it as if the wordes of the law were set downe in it For of all decrees to be made in his church hath not God said It must be without offence it must edifie it must bee comely and according to order and it must serue to the glorie of God. Now God hauing giuen grace into our heartes to iudge what soeuer we decree by these rules is not the word of God the warrant of it By such manifest proofe ofscripture the church of Christ doeth iustifie all that she doeth Thus the Apostle proueth heere his doctrine Thus we must do if we will bee the Apostles scholers Marke well this reason for it is worthy God said to Christ thou art my sonne therfore he is his sonne God said not so to any Angel therefore no Angel can take the name vnto him In like manner we will dispute with them God said The true worshippers should not go to mount Sion nor to Ierusalem but worship God in spirit and trueth Where said he go a pilgrimage or go visit the holie sepulchre God said Doe not obserue dayes and monethes and times and yeeres Where said he keepe vnto me Lent or Aduent imber weekes or Saincts Eeues God said vnto vs It is the doctrine of diuels to forbid marriage or to commaund to abstaine from meates Where said he eate now no fleash now no white meate let not the minister marrie God said Let euery soule be subiect to kings princes and the autho ritie of such men let it not be in his Apostles Where said he let the pope haue the gift of kingdomes bee exempt from authoritie of man weare a triple crowne and haue Lords and noble men vnder him God said Cursed 〈◊〉 he that addeth ought to his law or taketh
following on the contrarie parte the Apostle setteth downe what is the proper glorie of Angels that by plaine comparison this dignitie of Christ might more appeare and so of Angels he addeth that they be all ministring spirits sent out for the safetie of those whiche shall inherite saluation Where he calleth them ministring spirites according to the testimonie of Dauid before alledged He maketh his Angels spirits and his ministers a flâ—… of fire which bothe names spirites and ministers the one of nature the other of office he bringeth thus into the proper definition that they be ministring spirites And because the ministerie of any creature may be in diuerse things therefore to take away this vncerteintie wherein their ministerie should be hee addeth streight that they are ministers for the safetie of Gods electe So setting out a perfect definition of an Angel fully comprehending all that wee can or ought to knowe of those blessed spirites I for all their glorie is comprehended in the nature of a spirite and the prayse which continually they sing vnto God is comprehended in their ministerie for they are named ministers according to Gods ordinaunce and good pleasure so that with continuall praise and thankesgiuing and reioycing in the Lorde they doe their worke as after their example we make our prayer Thy will be done in earth us it is in Heauen Now vpon this definition of Angels and the former testimonies of the great glorie of the sonne of God our Sauiour Iesus Christ by good comparison the Apostles conclusion is plaine and manifeste that seeing our Sauiour Christ is so exalted euen aboue the angels in all the honour of a King a Priest a Prophet wee ought much more so to acknowledge him aboue Moses aboue Aaron aboue all Temple sanctuarie mercie seate and all ordinances of the lawe that he might be alone our onely health and saluation And thus hee finisheth this first Chapter in which I saide he setteth out the person of Christe according to his Godhead bodily dwelling within him Now touching the wordes what we haue to note of this where he saith to which of the angels saide he at any time I then sufficiently declared vnto you as God gaue me grace when I expounded the v. verse Likewise of Christes sitting at the right hand of God I spake more fully expounding the third verse Where it is here added Till I make thine enimies thy foote stoole The Apostle Sainct Paule speaking of this victorie of Christ he saith He shall abolish all rule and authoritie and power noting as he faith in an other place that we wrestle not against flesh and bloud but against principalities and powers against worldly rulers of this darkenesse against spirituall wickednesse in high places wherein we see of what force and strength our enimies are And because he saith The last enimie shal be abolished which is death we see that there shall neuer want enimies to the Churche whereby wee shoulde be prouoked in regarde of our continuall daunger to be euer watchinge and because of our stronge enimies onely to put our truste in Christe And here I beseech you let our hearts be in out owne wayes and of our naturall life let vs learne wisdome least we be also vpbraided of our Sauiour Christ that we can discerne the face of the earth of the skie but we can not iudge of our selues what is right Tell me who of vs hauing a long iourney by many theeues and wilde beastes or passing the rockie seas in great and violent stormes though lie escape a place or two where no theefe is not aâ—…ye beaste hath molested him yet at euerie place of daunger his feare is still renued And thoughe he haue passed many highe surges and deepe gulphes of water yet at euerie waue hee is still affraide not carelesse because he hath passed farre but still carefull because there is more behinde and this wisedome we vse because we know we may as well fall toward our iourneyes end and as well bee drowned before the hauens mouthe as when we first began our daungerous voyage Euen so with the Church of Christ in which this day we confesse our selues to haue our portion from the first day of her peregrination in earth till her last entraunce into glorie there is a perpetuall hatred betweene the serpent and her head and betweene the seede of the serpent and her children in which strife euerie one of vs particularly haue our fight so that from our mothers wombe till we lie downe in the graue our life is a warrefare vpon earth No age no condition of life no day no night but brings his enimie with him and the same enimie armed with sinne and death as well against the man of an hundred yeares olde as against the childe that is newe borne and as well we may fall into condemnation through apostasie of old croked age as through concupiscence and pride of youth And if at any time we become secure like a carelesse people who haue our senses dulled with an idle dreame of peace it is not because webe out of danger but according to the parable in the gospel The strong man hath possessed aâ—… therfore al things seme to be so safe sure Let vs therefore be wise shake off the weight of this dull sluggishnes which presseth vs downe that with attentiue eares wee may willingely heare his louing counsell who one day will breake the strongest head of all our enimies Hee biddeth vs watche and pray because wee knowe not the day nor yet the houre and so much the rather let vs doe it because we stand not in danger of robbing or drowning or tearing with wilde beastes which yet would make vs affraide though death should end our miserie but we stand in daunger of greater calamities when death shal be abolished whether we shal be accursed in eternall fire or whether wee shal be the blessed of the Lorde And as the perill is great so we haue heard the enimies are strong and such as before whome we are verie cowards for be we otherwise neuer so valiaunt to indure paine to quarell to fight to despise any daunger as it is the manner of a great many ruffians in deed but men of good courage they would bee called bring mee one of them in battell against these enimies wee haue to striue against pride against concupiscence against idle games against all sinne and thou shalte see no boy no woman no sickeman so verie a cowarde he hath not the heart to strike one blowe but yeeldeth him selfe a slaue and is led away as an oxe to the slaughter-house Let vs therefore watch Let vs pray for in this dangerous battell in which these strong men are verie cowardes what can we do Euen let vs denie our selues and trust vnto him that sitteth on the right hand of his father and hee shall make all our enimies our footestoole And this word we must not lightly
righteousnes al the dayes of our life who is our only Sauiour to whom with the father the holie ghost be glorie for euer Amē The seuenth Lecture vpon the 1. 2. 3. 4. verses of the 2. chapter 1 WHerefore we ought diligently to giue heede to the things which we haue heard least at any time we runne out 2 For if the word spoken by Angels was stedfast and euerie trangression and disobedience receiued a iust recompence of rewarde 3 How shall we escape if we neglect so great saluation which at the first began to bee preached by the Lorde and afterward was confirmed vnto vs by them that heard him 4 God bearing witnesse thereto bothe with signes wonders and with diuerse miracles and giftes of the holie Ghost according to his owne will WE haue hearde before howe that the Apostle after he had sette it downe that Christ was the Prophet of the new Testament that we might truely giue him this glorie streight hee magnifieth his person by many titles and by comparison with Angels proueing vnto vs that he is verie GOD. Now to shewe more clearely for what purpose all those praises of Christ were rehearsed himselfe maketh his conclusion in the beginning of this second Chapter that therefore we should most carefully hearken vnto him alone And this is the first part of this Chapter before the Apostle came as I tolde you to proue that our Sauiour Christ is also perfect man In this exhortation first the Apostle setteth downe his doctrine then his reason by whiche he will persuade vs vnto it his doctrine is this That it behoueth vs now more carefully to hearken to the woordes of Christe then afore time it behoued our forefathers to hearken to the lawe of Moses For where he sayth We ought more diligently he maketh this comparison plainly with the fathers in the olde lawe in the second verse following And heere we must wisely consider why he sayth We ought to be more carefull then they not that they might remitt any care for expresly they are charged with all care to adde nothing to take away nothing to chaunge nothing not to depart neither to the right hand nor yet to the left but day and night at home and abroade to do always this to studie it continually without intermission as appeareth in Deut. 4. 6. 5. 32. 6. 6. 11. 18. 12. 32. 28. 14. Ios. 1. 8. 33. 6. many other places Nor it is not saide that we be more bound then they as thoughe the authoritie of God were changed but this is spoken after our sense because now Christ hath spoken by himselfe then by angels now plainely then in figures therefore we ought more carefully to hearken not that all care ought not to be in them as wel as in vs but because our punish ment shall be more then theirs euen as we shall be despicers of the greater grace After this the Apostle addeth his reason to persuade vs to this especiall carefulnesse aboue all other people to hearken to the voice of Christe and that is of the perill that insueth Least saith he we run out The Apostle vseth a Metaphore taken of olde tubbes which runne out at the ioyntes and can holde no liquour In such a phrase of speache one sayth of him selfe I am full of creuisses or little holes and I flowe out on this side and on that meaning thereby that euerie vaine thing whiche hee heard he would blab it out so wee if we take into vs the sweete wine of the word of Christ as into old bottels and broken vessels that it runne out againe we become then altogether vnprofitable all goodnesse falleth away and we be as water powred vpon the ground This Metaphore the woman of Tekoa vsed to Dauid when in describing an vtter desolation of the people she said We are as water spilt on the ground which cannot be gathered vp againe And Dauid him self describing the extremitie of all miserie which was come vpon him he said I am like water powred out and all my bones are out of ioynt Likewise when he prayeth that all the plagues of God may fall vpon the wicked til they be consumed to nothing he sayth thus Let them mealt like the waters let them passe away So the Apostle noting the extreame perill and ine◅table death that is in neglecting the worde of Christe this glorious sonne of God he sayeth Take hede lest we be poured out meaning as water powred on the ground and is neuer after profitable any more And if you will see an example what this flowing away meaneth beholde the Iewes this day to whome it is threatened A despised people whose verie name is as a cursse so they haue flowed out and are come to ruine if their example doe make vs wise then this exhortation of the Apostle is not to vs in vaine It followeth in the second thirde verse For if the word spoken by Angels c. saluation In these words the Apostle aggrauateth his reason forceth it the more to feare the people He vseth to this end an argument of the comparison before made betweene Christ and the Angels that if the lawe giuen by angels were not broken without seuere punishment because it was giuen by such glorious spirites how much more shall we be punished if we despise this great saluatiō preached by the sonne of God That the lawe was giuen by Angels the scripture heere is plaine Moses saith of the deliuerie of it The Lord came with tenne thousand of Saincts And S. Paule sayth expressely the same Gal. 5. 19. And Saint Stephan likewise Act. 7. 53. And how can it be otherwise For when there was in the mounteine thunders lightenings tempestes fearefull sounds of a trumpet and the voyce of a man heard I am the Lord thy God that brought thee c. what could this bee but the ministerie of Angels For it must needes be true which our sauiour Christ sayth No man hath heard the voyce of God at any time Neither then could the maiestie of God speake but the voyce of his mouth would haue shaken vnto nothing bothe men and mounteine and all the elementes that were before him For howe can corruption stande in his presence If we doubt because of the wordes that the voyce sayth I am the Lord thy God And againe in the third of Exodus it saith I am the God of Abraham the God of Isaach the God of Iacob true it is that our Sauiour Christ then spake who is the God of glorie but he spake not in the voyce of his Godhead but in the likenesse of an Angel which he tooke vppon him For thoughe it be true that he tooke not the nature of angels nor was made one of them yet in his heauenly wisedome he tooke vppon him the likenesse of an Angel and according to that nature so spake wordes so that still this is true The lawe was giuen by
her for how else could it be true that the scripture sayth there shal be an Apostasie of men from the faith Iniquitie shall haue the vpper hand No man shall haue the libertieof his life but he that taketh on him the marke of the beast And I would fayne knowe of them whether the church vnder the law had not also this promise Saith not God by his Prophet Esaie My spirit which is vpon thee my words which I wil put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy sede nor out of the mouth of thy seeds seede after thee frō hence forth for euer more What a glorious promise is this Should now the Scribes and Phariseis rise against Christ as they did and say they could not erre they had the holie ghoste they were the church Nay they were not the seed of Esaie but y seede of murderers that killed Esaie the prophets so these mē they are not the children of God but of the man of sinne which exalteth him selfe against God and vnder pretence of the spirite of God blasphemeth the Gospell which onlie the spirit hath taught vs and that he blasphemeth the gospel I may say it boldly and let them blame me if they can for doth not the Apostle say heere All our care must be to obey the gospell And do not they say that the Pope can dispense against the gospel against the Apostle against the prophet against the olde and new testament against the law of God and nature Only one thing can heere possibly bee said that they doe graunt all this care of the Gospel ought to be had but the gospell say they is not onlie the written word but manie other vnwritten verities taught by Christe and his Apostles and therefore we are bound to holde them I beseeche you dearely beloued marke these mens sayinges a little with me and iudge then with the spirite that God hath giuen you They say the woord written in deed we must keepe because it is of God and so likewise Christe and his Apostles preached things neuer written whiche yet preached by them ought to haue the authoritie of Christ himselfe It cannot be denyed but what Christ and his Apostles preached it was the woord of God equall with all writings of Apostles and Prophets But tell me is it the word of Christe writen that we should not worship Angels and is it the word of Christ vnwritten that we should pray vnto them Is it his word written that we shoulde not be bound to our forefathers traditions and is it his woorde vnwritten that our fathers traditions should be to vs as his Gospel Is it his worde written that we shoulde not obserue dayes and times nor make conscience of meate and drinke and is it his worde vnwritten that we should kepe Lent Aduent Imberdayes make difference of flesh and fishe Is it his worde written that to forbidde marriage which is honourable in all estates it is the doctrine of diuels and is it his worde vnwritten that ministers shal be forbidden to marrie Is it his word writtē that fiue words in a knowne tounge are better in the cōgregatiō then v. thousand in a straunge language and is it his worde vnwritten that in all congregations they shall haue a straunge language and speake all in Latine which the people vnderstand not Is it his word written that the dead are blessed which did in the Lord and they rest from their labour and is it his worde vnwritten that they are tormented in the fire of purgatorie And yet to come neerer is it his woorde written that his ministers shoulde bee subiectes to kings should be no Lords should haue no ciuil gouernement should attende vppon their owne flocke and is it his worde vnwritten that the Pope should displace kings that he should haue a triple crowne y his bishops so many should be secular princes y they should haue more churches vnder thē then euer they once loked on Hath God written it that Christ sacrificed himself once for all made a perfect redemption hath he left it vnwritten that a shauen priest must sacrifice him euery day and say a masse propitiatorie for the quicke and the dead What peruersnesse is this of men of a corrupt minde thus to imagine traditions contrarie to the worde of God But I will tell you Esaie prophesied well of these men saying This people draweth nere vnto me with their mouth and honour me with their lippes but their heart is farre from me but in vaine they woorship me teaching doctrines which are precepts of men They say if we beleeue no traditions of our Fathers why doe we beleeue this is the Scripture And heere euerie one obtrudeth S. Augustines sayinge I would not beleeue the Gospel except the authoritie of the Church moued me If this had beene Augustines meaning we would haue aunswered him again◅ that we will beleeue the Gospel though all the churches in the world would denie it But Augustine speaketh in y person of one that yet knoweth not God as of him self when he was a Manicheie To what purpose heere would you alledge Paule or Peter to one that knoweth not whether Paule or Peter were of Christ or not Therfore how so euer Augustine spake in this either well or ill his saying is nothing to our purpose But touching the scripture seing these men do cry so lowde that they can not knowe them but by the church I say againe to them that out of their owne mouthes wee may iudge them for Christ his shepe know his voyce do sollowe him and they do not know the voyce of a straunger but flee from him And touching this question I wil not answere it by S. Augustine but by a better man S. Paule answering the like question saith thus In deede our eye hath not seene nor our eare hearde nor our heart conceiued how to iudge this but the spirite of GOD hath reuealed it vnto vs. Marke dearely beloued the Papistes say they know the Scriptures because their eye doeth see where is the sea of Rome that hath kept them and so their eares haue heard their fathers say These are they But S. Paul saith their eyes are blind their eares are deafe their heart is dull all these cannot iudge the Scriptures Will they say now vnto S. Paule then they wil neuer beleeue them if they cannot know them by the church Let them rather be wise learne of Paule that God hath giuen vs his spirit by whiche we should know the things that are of God and of this I dare assure them they cannot so discerne the light with their eyes nor any sound with their eares as they discerne the scriptures by Gods spirit for if we be regenerate by this spirit the law of god is not now hid nor it is not far from vs y we shuld say Who shal ascend vp or who
shal descēd down but the word is nigh vs euen in our mouth that we should speake it in our heart that we should knowe it With this spirite the Prophet Dauid sayth I haue knowē long since by thy testimonies that thou hast established them for euer And this spirite maketh vs see in the scriptures a doctrine without all earthly thoughts the wisedome of man boldly troaden downe more force to moue in plaine speache then in all the eloquence of Tullie Demosthenes a doctrine which alone hath stoode euer in honor whē all other doctrines haue bene worne out with time a doctrine which hath ben assaulted with ten thousand imaginations of men yet abideth pure with out all infection of falshood this the spirite of God makes vs see in the scriptures more cleere as I said then we see the Sunne light with our eyes and the word of God hath all his credit in it selfe it needeth not the church it wil not haue the Pope to beare witnesse with it Now dearely beloued if any of you feele not this warrant in reading the worde of God aske of him that giueth and vpbraydeth no bodie and you shall vnderstand all that I haue said Set your heart vpon it loue it with all your soule Chaunge your selues with reading into those affections in which you see euery place written and you shall percelue Solomon is your good warrant Seeke after wisedome as you seeke after siluer and you shall finde it Thus muche I thought good to say vnto you by occasion of this earnest exhortation of the Apostle to hearken diligently to the Gospel of Christe He sayth after How shall we escape if wee neglect so great saluation Let vs note here that the Apostle calleth all transgression of the word of Christ the neglecting of so great saluation Wee must not looke till men either speake open blasphemie or doe all things to the open dishonour of God as men manifestly giuen vp to reprobate senses All sinners did neuer fulfill one measure of iniquitie but we see in the Gospel as wel he is condemned that hideth his talent in the ground and doth no good with it as the other that wasted his maisters goods and liued riottously with drunkards and gluttons Euen so it is with vs a great number of vs will not blaspheme the Gospel as Papists do and call them which professe nothing but it alone scismatiques heretiques Lutherans c. A great number of vs hate the knowen sinnes of manie adulterers drunkards oppressors dissemblers flatterers c. but be not deceiued surely this is not inough if we doe but neglect the Gospel how can wee escape The lawe giuen by Angels forbad not only the open breaches of it but it also required of vs that we should loue it that we should delight in it that it should be more deare vnto vs then all our iewels or other ornaments How much more the word spoken by the sonne of God must we not onely not openly transgresse against it but also how ought we to loue it how to delight in it how to account all things but doung in comparison of the excellent knowledge of Iesu Christ that we may know him and the power of his resurrection and the fellowship of his sufferings beeing made like vnto his death trying howe wee may come to the resurrection of the dead This dearely beloued must be our life and we must bee as men who haue both dwelling and freedome in the heauenlie Ierusalem to reioyce in the Lord alwayes reioyce For if other we be of a dull spirite that we haue no ioy of our hope or when we taste a litle if it be streight forgotten so that the Prophets words be true in vs That our righteousnes is as a morning cloud and as the morning dew it goeth away it is with vs according to the common prouerb As good neuer a whit as neuer the better and all our Religion is in vaine for a spirit of slumber hath ouertaken vs And though we draw not our sinns after vs as with cart ropes yet we do neglect the great saluation of christ This I say that we might stirre vp the grace of God that is in vs not once to be negligent in the care of the Gospel but that it may euer be vnto vs as it is in deede a promise of gladnesse the pleasure of our youth the comforte of our age that all our dayes may be in peace It followeth in the fourth verse God bearing witnesse vnto it with signes c. Heere we learne that all signes wrought by God serue to the setting out of the Gospel The Apostle speaketh plaine and we must needes heare in all the signes that are wrought by God he beareth witnesse with them to the Gospell of his sonne And our sauiour Christ him selfe is the first scholemaister of this doctrine for when he sendeth out his Apostles to preache he giueth them their charge to preache that The kingdome of heauen is at hande and he giueth them this warrant of the doctrine Heale the sicke cleanse the lepres c. And where no opportunitie was to teach the doctrine he giueth them charge there not to tel of any miracle done so that assuredly we know those that are true miracles which strengthen the worde and all other are illusions of Sathan whose ende is superstition A notable testimonie of this trueth God him selfe giueth in his lawe where he saith plainely If a prophet come vnto you and worke signes and woonders though they haue neuer suche effect and be vnfeigned yet if that Prophet call you out of the waye in whiche God commaunded you to walke thou shalt not beleeue that Prophet but thou shalt sley him for they are no signes and tokens in whiche thou art iustified but the word of God is the seede of thy newe birth and the milke with which thou art nourished to be a perfect man of God. If signes and woonders carrie away thine eyes that thou shouldest not see the Gospell cursed are y signes thou too that beleeuest if thou turne not againe from such snares of Satan And let vs here dearely beloued carefully beware for our dangers are exceeding you knowe how the vaine heart of man is not a little moued with euerie shewe of a wonder if it be but a iuggler whole heapes will go after him and be partakers of his sinne If there come to passe any vn◅yonted thing rumour streight inlargeth it and carrieth it farre and wyde The diuel seeing this vanitie of our minde abuseth streight our foolish simplicitie and with many idle signes and shewes he carrieth vs in deede into deadly blindenesse Of this our Sauiour Christ warneth vs and biddes vs beware for there shall come deceiuers which will shew great signes wonders able to seduce if it were possible the verie elect And S. Paule foretelling the cōming of antichrist he sayth that through the working of the
diuel he shall shew all power and signes and lying wonders Euen as it was euer from the beginning so it is with straunge things we haue beene delighted and with straunge things we haue ben deceiued How Iannes Iambres by many miracles helde the people of Aegypt in continuall idolatries we may see in the booke of Exodus How the Assyrians Persians had their soothsayers and charmers who wrought them miracles and helde them in errour the scripture in many places beareth witnesse And how all nations of the earth by miracles and wonders were made idolaters and worshipped before stockes and stones all stories beare yet record Augustine saith the Donatistes did glorie of their miracles Ierome saith that the Aegyptians when they were stung with serpēts would go sacrifice at Ieremies sepulchre and they were healed Ambrose saith y all mē were healed of all diseases as many as came to y tumb of S. Agnes to be short the fathers themselues here began to bee blind their posteritie far exceded thē til antichrist at last with lying signes got him greate victories and by such miracles from the top to the toe all standeth A miracle made S. Peter to be crucified at Rome for as Ambrose reporteth it when he fled away Christ mett him at y gate at whose sight Peter beeing astonnished talked with him and perceiued that Christ would haue him go back be crucified and so he dyed at Rome then because Ambrose saith Vbi Petrus ibi Ecclesia Where Peter is there is the church euer since the Pope hath ben head of the church When this was gotten by a miracle then al things came apace by manie miracles we learned Transubstantiation the sacrifice of the masse prayer for the dead going a pilgrimage holie water holie bread oyle candels to be shorte all and for euerie point of Poperie sundrie miracles done yea the verie dregges of miracles in milkepannes and greasie dishes by Robin goodfellowe and Hags and Fayries all wrought somewhat for their idle superstitions that at this day we should knowe their mysteries by their lying woonders But we know all the miracles of God are to confirme his woorde other signes neither wee nor our fathers haue knowen none And now that y vse of miracles is performed vnto vs and we doe beleeue the Gospell in token that our saith is accepted of God now hee hath taken signes from vs which serued vs before when we were vnbeleuing And surely our fayth is neuer so honourable nor God so well pleased with vs as when we haue said bothe to heauen and earth wee seeke no signes from them when the worde of God hath suche a persuasion in our heartes that wee haue now taken holde of all the good promises of God and said vnto miracles Get you hence The Iewes seeke a signe saith S. Paule surely we that be Christians seeke for none when they were offered of God he shewed his compassion vpon our infirmitie now he hath taken them away he sheweth greater mercie y he accepteth our faith and let vs hearken to y word of Christ by it we shall liue if we beleue it not we wold not beleue all miracles in the world no though dead mē should rise to preach vnto vs For great miracles haue bene already done not only by the Apostles but by Christ him selfe to confirme his worde if we beleeue not them it is to to much childishnesse to think we would beleeue other Signes were whē doctrine was more obscure now it is so cleare the signes are gone The sonne of God once reuenged the transgression of his lawe with the earth opening with waters with fire with hurlewindes that the people might feare he doeth not so now because his threatnings haue ben heard of all flesh Go ye cursed into eternall fire a voyce that pearceth betweene the marowe and the bones with greater feare then the rage of earth or water And Christe once shewed louing signes to make his people put their trust in him but now he hath spokē into our hearts Come ye blessed of my father into euerlasting life a voyce that goeth deeper into the soule spirite then the hearing of all the miracles by which Israel was lead into the lande of Canaan And we shal do iniurie to our Sauiour Christ if now we will aske that to these wordes he should adde miracles for if we bring saith to that which is spoken it will fill our hearts with all fulnesse and will sell the sight of all the miracles in the world to buy but one graine of a cōstant sayth in Christ wherin who soeuer shall stumble let him accuse him selfe if God giu◅ ouer to his owne blindnes that because he had no loue to beleeue the trueth therfore he should be ledd with lyes deceiuable things Thus much I thought to speak of miracles that we might be wise to knowe them as they be and from henceforth for euer put our only trust in the worde of our Sauiour Christ which only in the world is y power of God to saue all that do beleeue Now let vs pray c. The eighth Lecture vpon the 5. 6. 7. 8. verses vnto But we yet see c. 5 For he hath not put in subiection vnto the Angels the world to come whereof we speake 6 But one in a certeine place witnessed saying what is man that thou shuldest be mindful of him or the sonne ▪ of man that thou wouldest consider him 7 Thou madest him a litle inferiour to the Angels thou ▪ crownedst him with glorie and honour hast set him ▪ aboue the workes of thy handes 8 Thou hast put all things in subiection vnder his feete And in that he hath put all things in subiection vnder ▪ him he left nothing that should not be c. IN the last verse before the Apostle had saide that God gaue witnesse to the Gospel of his sonne with signes wonders diuerse miracles gifts of the holie Ghost according ▪ to his owne will. The words now that followe depend vpon these as I iudge in this sense According I say to his owne will for God hath not put in y hands no not of his Angels to dispense the riches of his new testament to whom they will but this is the glorie of his sonne according to the prophesies gon before of him and therefore let vs carefully hearken vnto his word So this is an other reason added vnto his exhortation Now let vs examine his words to se how this sense is gathered of them He beginneth For God hath not submitted to Angels c. This word for rendreth euer a cause of the speache before so that here we must needes so referre it his last woordes were According to his owne will and why he saide so he sheweth because God hathe not giuen it no not to Angels that at their will these graces should be dispensed but onlie by the will of Christe It followeth The
and solitarie places and offer vp sacrifice to the diuell in our dyning chambers and in the market places We are not ashamed at open feastes to fill our tables worse thâ—… with spâ—…ng that is with opeÌ„ blasphemie of the name of God with many vnclean wordes but we are ashamed of the sweete incense y makes all the house full of pleasure that is brotherly to reproue y lewd sinner that he may 〈◊〉 to 〈◊〉 before the lord A maruelous affection of mans corrupt minde I cannot tell how to 〈◊〉 it for it is tenne thousand times wooâ—… then â—…y madnesse Wee are ashamed to exhoâ—… men to doe well wee are noâ—… ashamed to provoke them 〈◊〉 sinne We are ashamed to minister talke of saith religion we are not ashamed of rotten vncleane works of wantoÌ„nes We are ashamed to speake to the praise of God we are not ashamed to blaspheme his name We ar ashamed of Christ we are not ashamed of the diuel But such sinnes the Lord confouÌ„d them It is no reason in many wordes to coÌ„fute theÌ„ for where so euer they haue any louers I am sure without any mans words their own hearts wil confute them when they go to bed Our sauiour Christ is our scholemaister and hath taught vs thus In the midds of the congregation I will prayse thee The prophet Dauid was a good scholer in this doctrine when he opened his mouthe vnto God and vowed I will speake of thy name before kings and will not be ashamed Pray dearely beloued that we may bee partakers of the same grace What can they say of vs The woorst report they can giue vs is that we be godly men if they account this a reproche let vs be content to beare it for when their iudgement is done we shall reape the fruite of a better sentence It followeth nowe in the 13. verse And againe I wil put my trust in him This Psalme the prophet made when he was deliuered from the layinges of way to of Saule and from all his enimies wherein as he was a figure of Christ so it is most properly truly verified in Christ that he said of himselfe Besides this many sentences in the Psalme are plaine agreeing onely to Christe S. Paule in the 15. to the Romanes alledgeth this as spoken of the mercie of God in calling the Gentiles by our Sauiour Christ I will confesse thee among the gentiles sing prayses vnto thy name And in the 43. verse of the same Psalme the prophet saith Thou hast made me the head of the heatheÌ„ a people whoÌ„ I haue not knowen shal serue me by which it apeareth how this psalme is aptly aplied to Christ for these words were neuer accoÌ„plished in the prophet Dauid So it is alledged truly as spoken by our sauiour Christ I wil put my trust in him Now because the Apostle alledgeth this to prooue our Sauiour Christ to be man like vnto vs mark how the argumeÌ„t foloweth Christ saith I will put my trust in God but it were a verie improper speach and suche as the scripture neuer vseth to say God wil trust in God therefore there must be a nature in our Sauiour Christ inferiour to his Godhead in which he speaketh thus I will trust in him that was his perfect humanitie like vnto ours in whiche we sawe him subiect to perill and howe according to his trust God his father deliuered him And here the Apostle alledgeth such scripture for proofe of the manhood of Christ as also proueth y he is our king for where he saith I will trust in him it noteth that Christe was not weake in faythe but assuredly trusted in the power of God his father that he should ouercome the diuel And where it is saide Beholde me my children he noteth the sure safetie of his children that he will keepe them all from death and hell and not one of them shall perishe And that the Apostle had this meaning to proue also his kingdome by these places his owne words after plainly shew for of these places he coÌ„cludeth that Christ in his manhood by death ouercame the diuell and set his children free from the bondage of the feare of death Beside this y apostle we are sure made best choice of the Scriptures to prouchis purpose and therefore with great wisdome writing vnto the Iewes who knew the lawe he tooke suche places not as in most cleare wordes proue the humanitie of Christe but suche as proued it necessarilye and proue plainely with all that which they must needes learne that Christ is our Prophet our King and priest And let vs heere learne for our instruction when we haue had experience of Gods benefits as the prophet had let vs vowe as he did We will put our trust in him When Dauid remembred how God had deliuered him from a Lion and a Beare he was not affraide of the vncircumcised Philistine When Saint Paule had reckoned so many calamities out of which God had deliuered him he boasted of a holie hope and said he was sure that euer God would deliuer him Our Sauiour Christ when he would teache his disciples that they ought not to be carefull for meate drinke he bad them remember when of v. loaues two fishes he multiplied so much that he fed 5000. men yet remained xii baskets full Likewise how with vii loaues and a fewe fishes he fed at an other time 4000. seuen baskets full remained By this experience he would make them bolde that God would feede them in all places euen so it ought to be with vs Hast thou experience of any benefite of God whiche thou hast receiued in all thy life In this is the greatest thanks thou canst render vnto him againe to trust assuredly that he will be good vnto thee stil. Hath God giuen thee ioy at any time in his Gospel that thy soule hath had comforte in the hope of eternall life Be glad of that in all tentations and know that God is wel pleased in thy faith and this shall be the fruite of the former benefite if thou persuade thy selfe that God will be merciful vnto thee and giue thee the life that is euerlâ—…sting Thus we shal be like our Sauiour Christ and Gods benefites shal be thankfully receiued of vs hee hath beene good vnto vs and wee will trust in him for euer An other testimonie yet followeth to proue the humanitie of our Sauiour Christ and it is this Beholde me and the children which thou hast giuen me This is written in the eight of Esaie in which chapter the Prophet fortelleth the captiuitie of the Israelites by the King of Ashur how it is determined of God that the people for all their rebellions should surelie perishe but yet so that God for his Churches sake would bridle their rage and saue some who might prayse his name These threatenings and promises bothe while the people did contemptuousely reiect the Lord hiddeth the Prophet
seruant faithfully declaring all the lawe of God for these wordes The thinges which should after be spokenâ—… though they be truely vnderstoode of the Gospell of Christ because in the figures of the lawe it was shadowed and Moses also himselfe did beare witnesse of Christe yet beecause here is comparison made betweene Christ and Moses distinctly speaking of both their callinges therefore I rather take these words of the Apostle here onely to be spoken of the lawe giuen by Moses so Moses was a seruaÌ„t to beare witnesse of all the thinges which should be spoken of the Lorde Here is the full office and whole authoritie of a true seruant faithfully to doe his maisters message And Moses the most renouned of all Prophets and greatest among the people of Israel what was he A seruant to declare vnto the people all that the Lorde had spoken Who is he now will presume aboue Moses to speake of his owne head ordinances and lawes which the Lord hath not made who wil establish decrees of his own in the house of God Whosoeuer he be he shal carrie his iudgement he is not a seruaunt as Moses was because he beareth not witnesse only to the wordes that God hath spoken but he exalteth him selfe to be a maister and hath a mouth that speaketh proude things because he presumeth in the house of God to giue lawes orders of his own for if he were a seruant he would do the worke of a seruant and beare witnesse what his maister had saide And here by this place we may wel expound it that the Apostle Paule Iames Peter write theÌ„ selues the seruants of Iesu Christ. The word it self is manifest proof they speak nothing but the words of Christ no decree no coÌ„stitutioÌ„ no order was of their own they were but seruants but al was of the Lord Iesu Christ who was their onelie maister and as their name giueth this testimonie vnto them so Paule openly affirmeth it in plaine wordes before king Agrippa that euen to that day he neuer witnessed any thing neither to great nor little but only that which Moses before all the prophets had said should coÌ„e to passe Then let not the papists heereafter say when we speak against all their vaine deuises that they are traditions left by the Apostles for as they haue not the Apostles places but in stead of seruauntes are made Lordes so they hold no whit of the Apostles doctrine or if they wil still auouche it that the Apostles haue deliuered all such things as they teach then they must shew where Moses or the prophets haue foretolde it for the Apostles were seruauntes to beare witnesse onely of such things as God had spoken by his seruants before them that is by Moses the prophets without whose warraÌ„t whatsoeuer coÌ„meth we may boldly say we vtterly refuse it It followeth But Christ as the sonne is ouer his house In this name Sonne hee doeth not onely giue preeminence to rule in the house but a perpetuity to dwel in that house and to reigne as the scripture sayth in the house of Iacob for euer So that beeing the sonne of God who is heire of al things he ruleth in this house as Lord gouernour whose commaundement alone doeth stand And againe beeing the Sonne of God eternallie begotten of his Father hee euer did and shall do to the end rule and haue the souereigntie in this house and who soeuer he bee in this house shal presume against the Sonne as a rebellious seruant he shal be cast out of the house and an other shall haue his roome Therfore euen as before the Apostle made his exhortation that they would consider this Apostle high Priest of their prosession euen so let vs humble our selues vnder this high Lord in the house of God let vs obey his voice and as Solomon sayth be more redie to heare then to offer the sacrifice of fooles and let vs be all faithful in our callinge that before him we may haue a good accompt especially the minister that he will be a faithfull seruant keeping his fellowshipp in the church of God and bearing witnesse of all that the Lord hath spoken And now let vs pray c. ¶ The fourteenth Lecture vpon the residue of the sixte verse 6 But Christe is at the Sonne ouer his owne house whose house we are if we holde fast that confidence and that reioycing of that hope vnto the end AS the Apostle hath generally before exhorted them to hearken vnto Christe the high Prieste and Apostle of our profession shewing the necessitie of our so doing because of the excellencie of Christ aboue all other who were sent of God vnto vs yea aboue Moses himselfe so now more particularly he applieth this vnto them and sheweth that by necessity of their condition and calling they are bound especially to this duetie because they euen they themselues are this house of God whereof he speaketh of which Christ is the builder and in whiche hee ruleth aboue all so that they may be sure it was all one to denie Christe to be their onely Prophete and to denie themselues to be the house of god To this our purpose are these first wordes Whose house we bee Another purpose of this speach is for their better instruction in the trueth of the gospel of Christ that they should not as their fathers did holde their faith toward God with respect of the Temple then commonly called the house of God nor with any religion of all the ceremonies vsed in it for all these things had an ende God was nowe gone out of the sanctuarie dwelt no more betweene the Cherubims but had made him a newe tabernacle to dwell in which was the bodie of man which tabernacle onely we must haue care of to keepe it pure from the concupiscence of the fleshe and to keepe it holie froÌ„ the vaine inuentions of our heart then the Lorde should be always with vs as with the people whom he had chosen to make them an habitation for him selfe and a tabernacle of his glorie To this end also the Apostle saith Whose house we are this wee must learne in all like places of scripture where we are called by like name Sainct Paule saith Do you not know that you are the temple of God that the spirit of God dwelleth in you And againe Do you not know that your bodie is the temple of the holie ghost which is in you and which you haue of God And againe You are the temple of the liuing God as God hathe said I wil dwel in them and I will walke in them and they shal be my people I wil be their God. And againe We be no more straungers and forreiners but fellow citizens with the Saints of the familie of God. In these and all such places we be taught that the temple which was once the house of God is nowe taken away and all the
vnbeleeuing and vnfaithful therfore wee that are beleeuing and faithfull wee shall inherite that reste This I think to be the meaning of these words folowing As it is said to whom I sware in my wrath that they should not enter into my reste Nowe because the Apostle hath reasoned long and much out of this place of the Prophet and will yet reason longer he wisely foreseeth what might bee heere aunswered of the Iewes ▪ that this place is of the people of Israel meant of their entraunce into the lande of Canaan vnder condition of obedience of the law of Moses and therefore rather teacheth them to keepe stil those ordinances then to change them for new follow this Iesus of whomethey haue not heard before This cogitation might easilie arise and they might soone be so persuaded that the prophet spake of the present time now therfore in the words following the Apostle taketh away this offence and doubt teaching that not vnto them onelie but to vs also it was spoken and with this caution proueth with other arguments the former doctrine that by faith grounded in our prophet Iesu Christ we shall enter into his rest And he saith thus Especially seeing his woorkes were finished from the foundation of the worlde The woorde which is heere commonly translated although I english it thus Especially seeing which I doe because the sence wel agreeth and I knowe nothing to the contrarie but the word may well beare it so nowe touching the obiection before made the Apostle aunswereth thus Neither can this bee ment of the rest of the land of Canaan in obeying the lawe of Moses for when neither the law was yet giuen neither the land once promised yet then was this reste of the Lord into which his people did enter for the scripture saith euen at the beginning The Lord rested the seuenth day from all his workes Now this obiection thus beeing confuted there is also in these woordes the seconde reason for proofe of this doctrine before taught that they enter into the Lords rest which doe beleeue and the reason is this Seeing God finished his woorkes streight from the foundation of the worlde so that then he was said to rest the seuenth day men entred not into that rest by the obseruation of the lawe of Moses which was not giuen nor by any woorkes of fleshe whiche were euer vnprofitable but it is cleare then wee entred by fayth according to this which is written To day if you heare his voice harden not your harts this argument is plaine in these words Especially seeing his works were finished from the foundation of the world for he saith in a certeine place of the seuenth day thus and God rested in the seuenth day from al his workes but of this argument we wil speake again in the ninth verse Heere the Apostle may seeme to some of vs to reason not verie stronglie for how proueth he that it is one rest of which it is saide ye shall not enter into my rest and againe the Lord rested the seuenth day for the one semeth to be of God alone the other a figuratiue promise set out vnto vs but this doubt is soone taken away for when it was sayd God rested the seuenth day was it not also said he blessed the seuenth day and h◅lowed it whiche is he appointed it to this holy exercise that mā should leaue off his other thoughts and consider the power and wisdome and goodnesse of God in all his creatures wheron after he gaue his law writen Remember thou keepe holie the sabboth day six daies shalt thou labour but the seuenth c by which it was plaine that this reste was the same vnto whiche they were after called and thus we see the Apostles words how apte they be to his purpose It followeth now And in this place againe if they shall enter into my rest In these words the Apostle teacheth that this is also the same rest which the first was where we see that the rest of the land of Canaan was that they should there enioy peace and in his holie place praise God day night who had deliuered thē out of the cruel bondage of Aegypt from all hurt of the great terrible wildernesse in steade of which he had giuen them a moste pleasaunt countrie that flowed with milke and honie Now vpon the warrant of all this trueth that one rest hath bene from the beginning though the name may bee often named in sundrie respects as first it was so called because God rested from his workes againe because the people entred into a peaceable land in stede of a perilous desert so vpon other occasions this name of rest is named but all in one spirituall sense that is now a ceassing from our owne works to do the workes of God and after this to dwell in the peace and rest of his glorie for euer therfore where promise of entrance into his rest is it is a promise made vnto all and of all ages vpon this I say the Apostle saith further Seeing therefore it remaineth that some must enter therinto they to whome it was first preached entred not because of their vnbelief againe he appointed in Dauid a certeine day by to day saying after so long time as it is alredy alledged to day if you if you wil heare his voice harden not your harts in all these words he cōcludeth as he taught before that seing this rest hath ben euer set out to our first fathers to the people of Israel yet they entred not for vnbelief seeing it can not be but some must needes enter for the graces of God must needes be enioyed therefore in Dauid it is againe said To day if you wil heare his voice that it might be knowen y we which do beleeue shall enter into his rest So in these two verses is the conclusion of the two former arguments to proue that only by fayth we shall enter in to his rest And this I take to be the naturall meaning of these wordes in the 3. 4. 5. 6. and 7. verse It followeth in the 8. verse For if Iesus had giuen them rest he would not haue spoken of any other rest after These woordes proue by an other reason that the former prophecie is not ment of the land of Canaan according to the obiection before spoken of his reason is this Iosua led them into the lande of Canaan a great many yeares before the Prophete Dauid made this exhortatiō if therefore it had bene ment of that land to what purpose did Dauid speak thus so long after could it be threatned vnto them they should not enter into that rest into which they had alreadie entred and dwelt there foure hundreth yeares Vppon this reason he concludeth in the ninth verse Therfore there remaineth yet a rest vnto the people of God. In the tenth verse he sheweth at the last what this rest is that wee should no longer walke in our will but
mistrust vnto it If the Pope who is a seruaunt of seruants will sett vp an other throne of miserable bondage of ignominie of anger of cruel death let them feare before it who list to go vnto it for our parte we haue once accurssed both the Pope his throne and we will neuer more endanger our selues vnto the censure of it That which the Apostle here addeth last In time of neede he applieth to that which he spake so much of before To day noting as I tolde you thē that euen now while yet the Gospell is preached the opportunitie of time is in which we must be faithfull and inherit as it were the firste fruites of eternall life which time neglected cannot be called back againe though we should wish it with teares and therefore let vs regarde it now while it is offered knowinge this that God hath not ordeyned a throne of grace but for those which finde their helpe and comforte in due time And let vs pray that God would lightē our mindes that wee may be wise to knowe the time of our calling c. The 22. Lecture vpon the 1. 2. and 3. verses of the fifte Chapter 1 FOr euerie high priest is taken from among men and is ordeined for men in things perteining to God that he may offer both giftes and sacrifices for sinnes 2 Which is able sufficiently to haue cōpassion on them that are ignorant and that are out of the way because that he also is compassed with infirmitie 3 And for the sames sake he is bound to offer for sinnes as wel for his owne part as for the peoples YOV haue heard before how the Apostle hath taught that our Sauiour Christ is our greate highe priest and what maner of priesthood he hath euen such a priesthod by which him selfe is entred into the heauens and hath giuen grace vnto vs that do beleeue that through his vertue and power wee might also with boldnesse approche vnto God. This excellencie of Christ and his high priesthood the Apostle beginneth nowe to proue by comparing together Christ and Aaron For like as when he spake of his prophesie because there was no prophet in Israel so great as Moses and to whome God so familiarly appeared as vnto Moses therefore to proue the excellencie of Christe hee compared him with Moses So nowe in this matter of his priesthoode because there was no prieste comparable with Aaron ordeined of God as hee was with so singular honour so great promises so much reuerence of his people therefore hee compareth Christ with Aaron that by the difference it might more clearely appeare that Christ both must needes be an high priest and in honour alone farre aboue all other He beginneth his comparison thus For euerie high priest is takē from among men and is ordeined for men in things perteining to God that is those which are priests after the order of Aaron first in nature are their brethren men like vnto them selues subiect to all infirmities whiche the people are subiect vnto hauing nothing in them selues wherein especially to reioyce but is like vnto other men againe they execute their office and doe the worke appointed them not for themselues alone as men hauing a priuate businesse but in the name and for the benefite of the whole people that the fruite of their labour might redounde vnto manie and they serue the people in things apperteining to god A third propertie of that high priest was that hee came not before god in his own vertue but brought gifts and sacrifices with him for reconciliation by gifts he meaneth all oblations of thinges without life which apperteined to the sacrifices by sacrifices all beasts which were killed and offered according to the lawe An other thing required in the priestes of the old law which were after the order of Aaron the Apostle addeth in the second verse in these words Which is able sufficiently to haue compassion on thē which are ignorant and out of the way This propertie here spo ken of is compassion in feeling the sinnes and errours of the people as if they were his owne and hauing a continuall care howe to instruct them and teach them in the right way that they might caste from them all this corruption and bee reconciled vnto god After this hee sheweth the cause why this compassion was in him and how he was made so louing because that he also is compassed with infirmity that is had experience in his owne flesh how proue they were to sinne howe subiect to tentation how soone seduced from good to euil and how readie to fall from life to death of which infirmities he was so partaker that the smart and stinge of them was in his owne flesh and dayly he was wounded with his owne concupisence to doe the thinges that hee would not and therefore greeued with him selfe and hauing pitie on his brethren hee willinglie executed his Priestes office and did it gladly which he found by experience must be done of necessitie or no flesh should be saued and offered sacrifice in signe of the purging of their sinnes and reconciliation vnto God as the Apostle addeth in the thirde verse And for the sames sake he is boūd to offer for sinnes aswel for his owne parte as for the peoples and thus farre of this beginning of comparison betweene Christe and the priestes of the lawe setting nowe downe these properties of the Priest and after shewinge the greate excellencie that is in Christe aboue them Now in this we haue to learne manie profitable instructions First where he saith Euery high prieste is taken of men and appointed for men in things apperteyning to God we learne that no man can haue accesie or entrance vnto God but by a mediatour the Lorde woulde not then receiue the peoples gyftes their offeringes their vowes their prayers their thankes giuing what so euer it were no man in Israel were he neuer so holie had his accesse vnto God but by a mediatour nor he offered any thing vnto God but by the priest This was then their schoolemaister to leade them to the Messias without whome they knewe there was no agreement betweene God and them so that wee knowe they were taught in the same faith that wee be taught that man through sinne was once cast out from the presence of God and from thencefoorth for euer to dwell in his shame except some other woorke reconciliation for him for man had loste all his owne power and as Adam was so were all the Children of Adam All were gone out of the way they were all corrupte there was none that did good no not one An vnpossible thinge for all fleshe eueragaine to come into the presence of God without a mediatour in whome GOD would be againe reconciled This doctrine the Iewes were taught in their high prieste who onely entred before the Arke where was the signes of Gods presence and all people else forbidden to approche neere And as thus they
priest of the olde lawe must necessarily be a naturall man then that he must do the worke of the people in thinges apperteining to God thirdly that he must doe it with some sacrifice fourthly with compassion for the peoples errours in all which Christ onely is excellent aboue all other Now the Apostle goeth forward and yet sheweth a fifte propertie of the high priest afore and that is that he was called of God and thrust not himselfe into that roome function To this purpose now it followeth And no man taketh vnto him selfe this honour but he that is called of God as was Aarō then in the two verses following sheweth howe in this also Christe excelled Aaron and had a more glorious calling then he first because an high decree of God was pronounced by the Prophete in which vnder the name of a soone God ordeyned him priest saying Thou art my sonne this day haue I begotten thee Againe he called him not vnto a priesthood of signes and shadowes which endured but for a while but he called him to the true priesthood it selfe which chaunged not but made him a priest for euer after the order of Melchisedech So as the sonne is higher then a seruant the trueth better then the figure of it and that which abydeth euer better then that which in time is abolished so much this calling of Christ exceedeth Aarons calling and all the priestes of the lawe Heere let vs first learne sith the Apostle speaketh plainely No man taketh honour to him selfe but he that is called of God as Aaron was that bothe it is vnlawfull for any man without a calling to take vppon him the ministerie neither yet any calling ought to be which is not according to the will of God for seeing the ministerie is honourable and hee is iustly honoured that executeth it faithfully how can I exalt my selfe but of right I ought againe to be brought lowe and in steede of glorie haue shame for what doe I in this but rob Christe of his glorie who is head of his Churche and appointeth ministers whom hee will who ruleth in the house of Iacob and ordeyneth officers at his owne pleasure If in an earthlie kingdome subiectes would presume to take offices at their owne choice were it not extreme confusion vtter reproche and shame vnto the prince howe muche more to bring this confusion into the Churche of Christ Therfore both our Sauiour Christ himselfe did openly ordeine his own apostles neuer any of them executed that office but with protestation that they had this calling of God therfore their Epistles beginne as you reade Paule an Apostle of Iesus Christ. Peter the seruant of Iesus Christ. And y same frō the beginning hath beene a perpetuall lawe in the church of god Moses Dauid Esay Ieremie and all the residue they tooke not this honour to them selues but were called of God in the name of God they declared vnto the people his visions and his wordes from which if they declyned to the righte hand or to the leste they made them selues sinners and not onely thus it is in the ministerie but for as much as the Apostle giueth it a generall terme No man taketh honour vnto him selfe euen in the common wealth in matters of this vaine life not onely the God of peace wil not haue his people to liue in confusion euery man to exalte himselfe but also limitteth to euery one the bounds of his calling in which God hath giuen him honour and without which bothe hee sinneth against God and offendeth his Prince that hath appointed him The Iustice muste deale with those thinges whiche apperteine vnto a Iustice a iudge with the things of a iudge and as it is rebellion for the priuate man to resist the magistrate so is it presumptiō in a magistrate to take vpō him aboue his calling We haue gotten amōg vs I know not what prouerb which cōmonly we call A cast off our office if this bee to cast off the lawe of our calling and take more honour then is giuen of the higher power we deserue it right wel if for such prety castes our selues should be cast quite out of our places for in matters aboue vs we be all priuate men and must goe vnto them to whom God hath giuen the iudgemente where we our selu◅s haue the place of honour there let vs be faithful as before the Lord. The second thing to be learned in these wordes is that we haue all such a calling as we may be sure it is of God for we must be called of God as Aaron was Heere dearely beloued I woulde wee had no cause to complaine or seeing thinges are so ill as they are I would we had the spirite of the prophete Ieremie to wishe that our handes were full of water or in our eyes were a founteine of teares that we might weepe day and night for the sinnes of our nation then the Lorde in due time would hearken vnto vs and the highest from his holy seate woulde regarde vs that our eyes might see all our ruines restored But nowe touching this calling in magistrates and officers of our common wealth I will say no more but in one worde as the scripture speaketh God calleth him vnto his dignitie who is orderly appointed and is a man of courage fearinge God dealing truely hauing no respecte of persons and hating couetousnesse otherwise if by bribing by ambition or by any vnlawfull meanes he come to his preferment the more he knoweth himselfe the more he wil feare least his calling be not of God but this they will regarde to whome it belongeth our speciall doctrine here is in the callinge of the ministers wherof by the grace of god I wil tel you the trueth but because this and other thinges are nowe in bitter controuersie betweene our selues so that the vncharitable wordes of our mouthes are witnesses against vs of the euill affections of our hearts and our hurtfull doings one toward another do shew abundantly that euil will hath taken deepe root within vs I protest y I haue neither part nor fe lowship in this diuisiō but in loue vnitie I beare him witnesse who speaketh trueth and beare with his errour who is deceiued acknowledging my self more vnworthie then either both And that you dearly beloued may hold fast the bonde of peace and not be broken off with euerie temptation I befeeche you consider but this with me hath not God giuen his gifts diuersly to one more to one lesse to one ten pounds as it is in the parable to another but one and can we thē all know a like must we not of necessity one know more another lesse one be more wise another lesse one vnderstand this truth another that euen as God reuealeth it and euerie one of vs haue our wantes in which wee may bee better taught and shall it not be euer so as long as our knowledge is in part we see not the
our care and diligence for so the Apostle heere exhorteth his brethren the thing is hard and difficult whereof we speake there fore marke it more carefully and giue greater heede to vnderstanding this then is a good cause why the scripture is hard euen that we should put farre from vs all idle sluggish thoughts and prepare our selues with a good conscience and greate diligence as oft as either we heare or read the same and why should it not be so is there any knowledge wisedome learned but by labour and diligence to plowe thy fielde to dresse thy vineyard to keepe thy cattel to buylde thy house to euery worke hath not God appointed care and trauell no otherwise hath God dealt with his worde The Papistes not knowing this or else dissembling it they haue tolde vs an other cause why the Scripture is hard and that is that either we should not at al presume to read it or if we doe read it yet we should not presume of any vnderstanding of it otherwise then the Church of Rome hath taught vs I doe not speake one worde vntruely of them not one of them but this day they will confesse it This they teache The scripture is harde therfore euery man must not read it and if any do read it yet he must vnderstand it after the interpretation of the Church of Rome Heere I beseech you consider it diligently and tel me whether in such doctrine there be any reason trueth or godlinesse we haue a controuersie with these men whether the Churche of Rome be the Churche of Christe or of Antichrist the cause must be tryed by the Scriptures is it any reason nowe for them to challenge that we must beleeue the scripture according to their interpretations is not this to make them Iudges of their owne cause when the Apostle bad vs Try the spirites whether they be of God or no meant hee trowe you we should trie them according to the testimonie of the church of Rome when the men of Thessalonica tried the apostles doctrine whether it were true or no asked they the iudgement of the church of Rome Surely dearely beloued all this is but childish follic whiche of vs euer heard of any men who would bee Iudges in their owne cause except those of whome it is saide aske my fellowe if I be a theefe and beside this their vnreasonable talke haue they any truth in their words was there euer true and iust man that claymed this manner of try all is it not confessed and agreed vpon among all men that trueth seeketh no corners why runne they for defence to their owne darke hoame and feare the open iudgement of all men Learne of our sauiour Christ who is trueth it selfe saith he not If I should beare witnesse of my selfe my witnesse were not true and againe If I honour my selfe mine honour is nothing worth then if beside the wordes of his owne mouth who was the sonne of Dauid he had had no testimonie he could haue beene no true prophet but therefore he was true because his heauenly Father bare witnesse to him bothe in his glorious voice and in the assured testimonie of the lawe and the prophets and in al his miracles which made it manifest that he was the sonne of god If thus our sauiour Christ confirmed his credite vnto men and offered himselfe to be tried by the scriptures what proude people are these and what proude wordes are in their mouthes that woulde haue no triall of their dooings but the censure and iudgement of their owne mouthes Againe this vnreasonable vnture speach the the church of Rome onely must expound the scriptures because they be hard is there any godlinesse at all in so saying is it not taught vs many times that if we loue feare honour serue God we must obey his worde kepe his ordinances make all his lawes the rule of our life how then doe they loue God or what godlinesse is in thē that giue not gods worde credit in it selfe but make the truth of it to stand vpon their owne vnderstanding This nowe we knowe the hardnesse of scripture is not that we shoulde absteine from reading and hearing it nor because we should trust the interpretation of the Church of Rome but because we should with great and earnest affection applie our studie pray vnto God to lighten our minds that we may be taught of his spirit Now further let vs consider yet these woordes of the Apostle Because you be euil of hearing not only as I haue saide they teache vs because of the hardenesse of the scripture to take more heede vnto it but also verie plainly and manifestly they teach vs by what meanes the scripture becommeth harde vnto vs that is through our dull hearinge And who so euer he be to whome the scripture is hard let him accuse his owne dulnesse and whosoeuer blameth the Scripture in this behalfe hee blameth him selfe bothe of slowe eares and of a faithlesse heart for is there any thing thing more plaine then these woordes therefore it is harde because you be dull of hearing Take away from the man a deafe eare and a carelesse minde and thou hast taken from the scripture all obscuritie and darknesse leaue the man in his negligent minde thou makest the scriptures as hard as any darke speeche or riddle and I beseech you the more to confirme your faith in this persuasion marke how oftē in the scriptures this is taught vs that nothing maketh the scripture hard but our infirmitie our Apostle heere once taught it before The worde saith he did not profit them because it was not mingled to them with faith Saint Peter when he had said of Paules Epistles that many thinges in them were harde to vnderstand he addeth which the vnlearned the vnstable do peruert euen as they doe all other scripture heere you see again the scripture is hard but you se to whō and why to the wicked because they are wauering minded and will learne nothing be it neuer so plaine Saint Paule also speaking of the vnderstanding of the mysterie of the Gospell sayth plainely it is the carnall man that perceiueth not the thinges of God and in deede he can neuer vnderstande them because they be discerned spiritually Our sauiour Christ himselfe being asked this question why he spake so darkly and in parables he answereth thus To you it is giuen to knowe the mysterie of the kingdome of God but to those that are without all thinges are done in parables coulde he speake more plainely his worde is not hard vnto his children but to straungers to Infidels to men without God in the worlde to those hee speaketh darkly then dearly beloued this case being so clere let vs be bolde to say to all that accuse the worde of God of hardnesse as Sainct Paule hath say de before vs If the Gospel be yet hid then is it hid to those that perish
the knowledge of God not onely by the heauens which declare his glorie nor by the firmament whiche sheweth his work nor by any of Gods creatures in which his eternall power and Godhead doth appeare shine and of which light all nations are made partakers but they are also lightened with his holye woorde which is a lanthorne to their feete and a light vnto their steppes and haue hearde his Gospell preached vnto them vnto the which they haue agreed that it is the word of life The second note of them is y they haue tasted of the heauenly gift the heauenly gift is the life and great saluation that is in Christe Iesu by whom we are reconciled which likewise our Sauiour Christ calleth the gift of god speaking to the woman of Samaria and this is that knowledge into which they are lightened by the gospel and this they do not only knowe but of this gifte they haue also tasted whiche is they haue gladly sometime receiued it and reioyced in it like as our Sauiour Christe describeth them by the parable of the stonie ground that incontinently with ioye they receiue the seede and which also he noteth in the Phariseis speaking of Iohn Baptist whiche was a shining lampe among them and they for a season did reioyce in his light The thirde note of these men is that they haue beene partakers of the holie ghost which is that many graces of the spirite of God haue beene giuen vnto them as these two aboue named y they are lightned with knowledge reioyce in their vnderstanding which is neither of flesh nor bloud nor of the will of man but of the holie ghost vnto these we may adde also others as y gift of miracles the gifts of toungs or any such that God hath distributed vnto these euen as he wil these things or any of them when they haue receiued to the praise of God glorie of his holie name they are made partakers of the holie ghost and they are blessed with heauenly blessing The fourth note is that they haue tasted the good word of God not much differing from that he first spake of that they were lightened that is that they had knowledge of God not onely by his creatures but muche more by his worde But heere naming the good word of God hee noteth especially the Gospell by comparison with the lawe as if he shoulde saye they haue knowen God not onely by his lawe which is fearefull to the sinner but by a more sweete vnderstandinge of the Gospel which saith Come vnto mee all you that labour and are laden so calling it the good worde as that which is glad tydinges of saluation and therefore also good because they haue tasted it good and ioyfull and haue seene the glorie of it as the greatest treasure that is giuen vnto man. The fifte and laste note heere set foorth is that they knowe and confesse that this Gospell hathe the ende eternall life and Christe is a mightie Sauiour who will keepe for euer those whome he hath purchased and hee nameth the worlde to come because the spirite hathe lightened them to see the latter ende of this corruptible worlde and to knowe assuredly that here they haue no dwelling citie but another habitation is made for Gods chosen not with mortall handes but euerlasting in Heauen and calling it the powers because it is made so strong in Christe Iesu that it can neuer be assaulted for all power is giuen vnto him in Heauen and in Earthe and hee hathe made that heauenlye Citie glorious for his Sainctes throughout all worldes Thus hath the Apostle described those persons whome he biddeth beware that these fall not backe to chaunge so greate glorie into endlesse shame for if they will turne these thinges vpside downe and the graces that they had receiued to Gods glorie abuse them to the reproche of his holy name it is vnpossible they should rise againe by repentance And thus farre of the persons what giftes they haue receiued wherein yet let vs vnderstand a great difference betweene these men which fall away and the giftes which are in Gods elect that cannot perishe nor euer sinne against the holye Ghoste First in the measure of grace that they haue receiued there is great difference or rather no comparison then their obedience according to this grace is nothing like The wicked are but lyghtened with the beginninges of the Gospell the electe are more instructed in the mysterie of Godlynesse The wicked haue but tasted of the life that is in Christe the Electe liue not them selues but Christe lyueth in them The wicked are but a little made partakers of the spirite by some giftes of grace that are within them the electe are watered so farre with the spirit that they to be baptised in the death of Christe to dye vnto sinne to liue vnto righteousnesse so that sinne shall not reigne in the mortall bodye The wicked haue but tasted the Gospell of Christe and his sauing health the electe are fedde with his mercyes and still they hunger and thirst after his righteousnesse see with exceeding â—…oy the height the bredth the length the depth of the mysterie of their redemption The wicked haue felt the world to come and haue for a little while delighted in it the elect haue their conuersation altogether and with great gladnesse loke from thence for a sauiour that this life is not deare vnto them but they will holde it foorth in their hands to all persecutions to finish the short course that they haue here with â—…oy These are great differences but the greatest is yet behinde the wicked they are straungers euen from y womb not ingraffed into the body of Christ nor haue any feeling of election in them selues but the godly are indued with faith and assured hope that if this earthly tabernacle be dissolued they haue a dwelling place with GOD himselfe who hath loued them this hope they delight in in this they liue in this they rest while this is assaulted they despise the worlde when this is vnshaken then is their sorrow but the wicked it is not so with them their hope is not this for their ioy is onely heere when they haue examined the secrets of their owne harts they shall rather finde that their bellie is their God for notwithstanding all the gifs of God that they haue receiued yet they want this measure of fayth by which they are persuaded that God is their God and their delight is all in the Lord alone And againe the obedience that they shewe in their life it is not to the true obedience that God requireth as their faith is no true faith for God requireth this alone that we loue him with all our hearte with all our soule with all our strength with all our vnderstanding and that we loue our neighbour as our selfe but this loue is not in them nor they haue not this end of all their works that they may
them to thy iudgement they neede not my commendation But be not thou deceiued in iudgeing good thinges by the first taste for they delight more the second time then at the first and more at the third time then at the second Try my commendation and giue thy sentence But of all other readers of these M. Ed. Deerings expositions I haue namely to exhort and beseech the Citizens of London others sometime his diligent auditours that they would now repaire their vnderstanding and reâ—…site their consolations reaped at the first fâ—…utes of this present doctrine that they would also examine and take an accompt of their memorie to see what is now set downe in writing here that they haue vtterly forgotten long agoe So they shall beholde how easily good thinges and comfortable things euen thinges of eternall life how soone they perishe and for want of true reuerence to the worde or diligent regard to our sáluation are by Satan made fruitelesse whereas in small matters olde men haue freshe memories as to remember where their gold lyeth and how many obligations they haue and of what conditions And what is it I pray you that in them causeth so good momorie euen the hart set theron with diligent care which heart more set vpon that that is more precious infinitely what iudgement what comfort what stedfastnes would it cause in the word of life But how commeth so small heede in so mightie matters Certeinly herevpon that the worldly man is of a worldly minde and a man without the spirit as the Apostle Iude speaketh hath no tast of the spirit no delight in spritual riches they are to him foolishnes But of memorie thus much may suffice I would haue thought it too muche were it not that to learning and knowledge in man I know nothing better For thy memorie though the voice be taken away and the spirite with the Lord yet the doctrine remaineth to thee in letters remaine thou mindfull now to make that hereafter fruitfull to thee by diligence which hetherto hath by negligence lyen barren Let vs account it a blessing from God that we haue thus many of M. Deerings readings the rest whiche wâ—…re to the x. Chapter or there about 〈◊〉 the other three Chapter 's waite for and desire some other 〈◊〉 faithfull labour If any man hauing small hope to make the remainder like to that which wâ—…e haue refuse therefore to attempt the matter let him otherwise abouÌ„ding with gifâ—… and 〈◊〉 and hauing exercises in the Church humble himselfe to be in the second or third place to finishe the worke and benefite the Church whereunto al men are insâ—…tely â—…ndebted and almost no man carefull to come out of debt But most of all let vs continually pray that our good God would in these perillous ends of the world put on vs al his whole complet armour to stand against the power and malice of Satan that he would also illuminate our heartes with the bright beames of his wisedome and holy word that we may be freed from the darknes of ignoraunce and errour that the mouthes of the wicked may be stopped and the lippes of the children of God opened and fulfilled with the 〈◊〉 of God. Moreouer seeing the Lord hath layed sharpe roddes and long time executed great iudgements vpon our neighbours round about giuing vs now all these 18. yeares of our gratious Souereigne the Gospel in great peace it is our duetie to consider our duetie in this behalfe first that we in brotherly compassion and in an inward fellowfeeling lament to our power redresse their calamities secondarily that wee be thankefull to God for our peace and carefull to yeeld our selues in all singlenes and trueth euery way obedient to the kingdome of our Lord Iesus Christ the king of peace in as large the same maner that is to vs offered in the word of life in the third place that all diligence bee vsed that the word may haue his free passage and main course to the ouerthrow of all aduersarie power especially of the open enimies Papists and Atheistes to the discouerie of other sectes springing vpp of their owne accord where the word is not planted finally to the cutting off of prophane and loose life which nowe aduaunceth it selfe against heauen and prouoketh the Almightie except by discipline it be broken downe that the kingdome of Iesus Christe may be moste glorious on earth and that the sonnes of men may be safe and reioyce vnder the shadow of his winges For a further vnderstanding hereof and of many other like exercises in the knowledge practise of Christianitie I referre thee gentle Reader to these Lectures beseeching God to make thy labours fruitful with his coÌ„tinual blessings especially in thy prayers wherein as carefull for the whole Church also pray that the Lord in mercie would make the Churches beyonde the seas rather partakers of our peace with fulnesse therof then in iustice to make vs companions of their punishment in the laste place and greatest measure Amen The xxiiii of Nouember 1576 ¶ The Praelections of Edward Deering vpon certeine of the first Chapters of the Epistle to the Hebrues ¶ The first Lecture vpon the firste verse of the first Chapter 1 AT sundrie times and in diuerse manners God spake in the olde time to our fathers by the prophets in these last dayes he hath spoken vnto vs by his sonne AT sundry times in diuers maners c. Before we begin the exposition of this Epistle I wil briefly speak somewhat of these three pointes Why this Epistle was written by whome and at what time And first touching the cause of the writing though we knowe assuredly it was cause sufficient to leaue so excellent doctrine vnto the church of God yet a speciall occasion then giuen was vndoubtedly this The Iewes were stubbernly set to the maintenance and defence of the law of Moses holding fast al the ceremonies of it as things necessarie neuer to be abrogate but perpetually to be vsed in the worshipp of god Among the residue they did especially striue for Circumcision next vnto it for the obseruation of meates and drinkes and times and feastes and sundry purifyings as these things are namely mentioned in the scripture Besides these other ceremonies they imbraced them and loued them And though many thousandes as it is in the xxi of the Actes did beleeue yet were they still zealous for the law nor could possibly heare of the abrogation of it In so much that they and their forefathers had made this an article of their faith and it is the ninth article of their Creede they holde it to this day God gaue his lawe to his faithful seruant Moses and he wil neuer alter it nor chaunge it for any other And this their opinioÌ„ as it was rooted in theÌ„ so they had very many plausible persuasions for it they stroue not for the inuentions of man but for the law of God not
from it Where said he the pope shall dispense against my apostles and prophets God said It is better to speake fiue wordes which we vnderstood then 〈◊〉 thousand in an vnknowen tong Where said God the ignorant men should pray in latine With this verie argument are ouerthrowne all doctrines of men all traditioÌ„s alpoperie And if this argumeÌ„t were good in the Apostle why is it not good in vs Nay if this be vsuall in y scripture why are we so dull that we will neuer learne it Doeth not God condemne the idolatrie of the people of Israel by this reason They built high places which I commanded not Doeth he not condemne all their superstition and vaine worshipping with y same argument Who required these things at your hands When Dauids purpose was stopped from buylding the house of God was not this the word of the Lord that came vnto him Where socuer I haue walked with all Israel spake I one woorde to any of their Iudges saying why haue you not builte me a house of Cedretrees But why seeke we further wheÌ„ the law is plaine What I commaund thee do that onely And true it is y it is our wisdome and the Light that shineth in our harts as in a dark place If once we go from it as y prophet saith There is no wisdome at all within vs. And this I say because of some which would not haue arguments made negatiuely of scripture I think because it is against Aristotles doctrine But let vs now go forward It followeth in thevi verse Againe when he bringeth c. This is the second comparison betwene Christ and the Angels That it is saide plainely of Christ who is the sonne Let all Angels worship him a thing determined by y scripture it self that Christ is not onely greater then Angels but God to be honoured of all Angels And he alledgeth to this purpose the manifest prophesie that wheÌ„ God brought his sonne into the worlde hee proclamed before him this honour Let all the Angels worship him First touching the alledging of this texte out of the Psalme we neede not doubt this doeing of the Apostle is proofe inough that that Psalme is a prophesie of the kingdome of Christe of which the psalme saith that God with great power and glorie would establish it in earthâ—… shewing miracles in his creatures feare and confusion in his enimies ioy and gladnes in the hearts of his children righteousnes and holines in their liues and not only this but all Angels should worship before him Now as he hath taught this by the testimonie of the prophets giuen to Christ so after in the 7. verse he sheweth the same on the other side by the testimonies which y scripture giueth to angels of whoÌ„ sayth he it is said he maketh his Angels spirites and his ministers a flaming fire The absolute mening of which wordes wee must learne of the Apostle him selfe in the 14. verse following where according to this testimonie he hath defined their nature and called them ministring spirites Then in these wordes he maketh his Angels spirites and his ministers a flaming fire hee nameth them a flaming fire according to y similitude in which their glorie hath ben seene as the angels that were with Elizeus his seruant sawe them as chariots of fire the similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphims haue their names because they are of a fierie colour and these wordes â–ª spirits and ministers we must resolue thus ministring spirites So out of this texte his argumeÌ„t staÌ„deth thus â–ª Christ is called the sonne the first begotten sonne whome the Angels worship but the Angels are his ministring spirites therefore Christ is greater then the Angels Now for the allegation of this text the Apostle is a sufficieÌ„t witnesse to me that this verse of the 104. Psalme is ment of the Angels of God and not of the windes and I see no reason to the contrarie For first he mentioneth the winds before where he saith He walketh vpon the wings of the winde and therefore a repetition of the same in other wordes was not necessarie â–ª Againe seeing ministers here signifie those which execute Gods power to saue his people I see no cause to attribute it to the windes for though God euen by the elements help his people manie times yet that praise is not giuen as a name to the element which is done in the Angels Now where it is obiected that the Prophet there setteth out the maiestie of God according to his gouernement in thinges of the worlde I graunt it and so the ministery of Angels was then open known in the world And therfore of Angels also the Prophet speaketh as of them in whome the glorie of God shined euen as in the heauens the cloudes the lightnings c. beside this in these words the apostle wil proue what is the nature of angels which requireth that he should speake in the naturall sense of the prophets wordes And the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed of the Apostle seemeth not to be without cause for though it be the Hobrue phrase â–ª as it is saide yet it may well haue iust cause why the Apostle vseth it in Greeke it signifieth as much as if he said thus Vnto all Angels we may say you be but ministring spirites And so it is like vnto the text next alledged of christ To the sonne he sayth c. And thus the preposition is verie conueniently vsed and maketh the Prophets wordes a naturall description of the Angels Therefore for my parte thus I say and thus I am persuaded that as it is here alledged so the wordes were ment of the angels of God which are his ministers to execute his will for safetie of his people And thus muche of the Apostles argument here made Nowe where our Sauiour Christ is here called the first begotten sonne of God both Sainct Iohn sufficiently sheweth the meaning of it in the beginning of his gospel and S. Paule doth plainly expounde the word Iohn saith of our sauiour Christ that he was in the beginning with God that al things were made by him without him nothing was made at al which is as if he had added he was his first begotten sonne Saint Paule expresly addeth the comparison of creatures naming him the first begotteÌ„ before al creatures because saith he all things were created by him in heauen in earth visible or inuisible angels or powers by him and for him all were made so this is the first begotten the maker creator of all things And he is called the first begotteÌ„ not the first creature that in this name we might see the blasphemie of Arrius who sayth there was a time when the sonne of God was not when this name first begotten is not in respect of nature as one in time begotten before other but in respect of his work