resigne our selues ouer to the obedience of the will of God euen as wee looke to enter at the last into that rest and dwelling place which is in heauen not in earth which God had pitched and not man in these words for he that hath entred into his himselfe hath also rested frō his owne woorkes euen as God rested also from his Thus I haue plainely as I coulde shewed you the whole meaning of all these wordes whiche I haue read together vnto you and I haue the fewer thinges seuerally to note vnto you in them because as you haue heard the wordes were most of them mentioned before as occasion was then I spake of them more at large vnto you onely of the other thinges whiche before the Apostle spake not of I will note vnto you what I think necessarie In the thirde verse I tolde you howe the Apostle taught vs that this rest to whiche we bee called was the rest of God from the beginning because from the beginning it was saide God rested the seuenth day what we should learne in this we may plainely see the commaundement Kepe holie the Sabboth day For that day was instituted for this cause because then God rested from his woorkes and in that day a rest is commaunded vnto vs that in it we should do no manner of worke and why dearely beloued shall we rest God is not pleased with idlenesse he wil not haue vs like the idle men that at the ix houre of the day stande still idle in the market but God commaundeth vs to keepe that day holie vnto him which is to serue him in it and not our selues Nowe seeinge in this daye wee muste glorifie God and rest from our owne woorkes to consider his woorkes from which in this day he rested it is plaine and euident that it is a Sabbaoth dayes worke wisely to meditate in all the workes of God for as Paule saith They are the wisdome of God in which we should knowe God and in them the inuisible thinges of God that is his eternall power Godhead that we should knowe him and glorifie him and giue thankes vnto him So we read in the booke of Iob when Eliphas would persuade Iob to the feare and reuerence of Gods maiestie he biddeth him beholde the starres how high they are The prophet Esay when he will assure the church of the mercie of God that he will according to his mightie power fulfill all his promises hee sayth thus Who hath measured the waters in his fist and counted heauen with his spanne and comprehended the dust of the earth in a measure and weyed the mounteines in a weight and the hilles in a balance In meditation of these greate workes of God the Prophet would teache them to feare no man but put their only trust and confidence in god So the Prophet Ieremie setteth out the constant course of the day and night for vs to consider and in it to know how vnchaungeable the loue of God is to all his Sainctes So our Sauiour Christ by the goodlie colours of the flowers of the field he would haue vs learne what a fatherly prouidence God hath ouer his childrē to couer their nakednesse who clotheth so gloriously the vading flower The prophet Dauid in many places and specially Psal. 104. doth make a goodlie rehersal of the prouidence of God in ruling the whole world thereby exhorting vs to obey God to hate iniquitie and concludeth with this excellent sentence Let the sinners be consumed out of the earth the wicked till there be no more O my soule praise thou the Lord praise ye the Lord If wee by these exhortations and instructions can teach all our senses our eyes to see and our eares to heare so that in the creatures of God we can see his glorie loue his goodnesse feare his maiestie expresse his image in all our conuersation then are we sure wee keepe holie his Sabbothes and we inioy the good beginnings of that blessed rest into which we shall enter for euer but if we bee vnprofitable creatures in the world if we haue eyes and see not and eares and heare not and the sight and vse of so excellent werkes can stirre vs vp neither to loue nor feare not once to knowe so excellent a workman we are holden in the bondage of a spirituall Aegypt and wander in straunge vnknowen wayes of a spirituall wildernesse where we haue neither any water of life nor any secret Manna to satiate and fill our faint and hungrie soules we walke in the world as subiects of the world and dwell on the earth as seruants of the earth the oxe the horse do as we do they eate and drinke and see the sunne and vse at their will the day and night and neuer consider him who made all these thinges Let vs not be like vnto them but as we haue hearts able to cōprehend better things so let vs vse them that we may fil our wayes with perfect peace If God haue giuen vs the meane estate of life in which neither wee want not yet abound but our meat our drink our cloathing is suficient vnto vs let vs acknowledge the greate goodnes of god who hath set in vs an example of y estate of life which him selfe hath testified to bee good for vs in y prayer which he hath taught vs all Giue vs this day our daily bread If God haue giuen vs pouertie colde nakednes much affliction let vs think with our selues How good is God vnto vs euen in these days of calamitie for hath he not made vs like his only begotten sonne a man despised in the world of smal account who had experience of all our sorrowe griefe that we againe carrying his image might die with him y we might also reigne with him in the due time which he hath appointed againe let me see this also in my pouertie affliction God hath by this meanes prepared me so that whatsoeuer is done vnto me God will impute it as done vnto himselfe whosoeuer shal mocke or dispise my life he reprocheth god y thus hath made me whosoeuer shal cloth feede harborough me Christ accepteth it as his owne as if he were hungrie receiued meate he were naked and receiued raiment what a marke print of y loue of god is this in me how blessed is this estate which of so manie is thought most miserable if God hath giuen vs high excellent honour if in y middes of my pleasure with a wise hart can thinke thus This is yet the place of my banishmēt my bodi is a prisohouse in which my soule is in bondage my life is a pilgrimage in which I wander as in a coūtrie y is not mine owne and yet if God haue here filled my senses with so many delights if such be the glorie of these kingdomes and this nobilitie If the honour riches of these dayes
decayed places of Sion and to our selues euery one of vs this I say yet not I but Saint Iohn That He that loueth his brother he hath no offence in him whereat another should fall therfore in any controuersies that can arise in the church if we feare God let vs follow this rule let vs not doe any thing for vaine glory for honour for riches for pleasing men for if we do we may be assured offeÌ„ces wil arise we shall be guiltie of theÌ„ but if only Gods glory the loue of our brethren do constraine vs God will giue vs the spirit of wildome peace and we shall not be offences vnto any but this let you me coÌ„mit vnto the Lord with our hartie praires he wil bring to passe a good worke in our eyes Againe our rest must bee in all trueth and howe doe suche men seeke the glorie of this rest which fil the world with lying and flattering which call good euil and euil good light darknesse and darknesse light The Prophet Amos complayneth of the Iudges of his time that they were so corrupte through brybes that they were redie to sell the people for old shooes if he were aliue now he would add to this another complaint that some preachers are also so corrupt that they wil sell the trueth for a mounrning gowne Let a man be now neuer so blinde that hee walke as at midnight when it is noone dayes yet you shall finde some Preacher will commende his sight if a man were as black as the black horse spoken of in the Apocalypse that nothing were in him but shadowe darknesse yet he shall finde a black prophet with a black mouth and a headlong tongue to make him as white as the white woll or as white as the white snowe and if a false tounge coulde colour him more then that it is set to sale and it is easily bought But haue such men care of our blessed rest or do they delight in the glorie of it Do they thinke that in the church of Christ it wil be euer suffered that the sweete and costly garments of Gods sainctes shal be taken from them and made a spoyle for straungers or he that goeth about this shall hee not disquiet our peace Leaue off then you that feare the Lorde leaue off to sell the praises of faith and of religion to those which neuer sought and inquired after them Remember Elihu saith If I shoulde giue titles my maker woulde destroy mee Do not therefore iustifie the sinner while thou liuest Thou foolish praiser thou folish praised what substance is there in you but a blast of winde Let vs then leaue off lying and speake euerie man the trueth froÌ„ our hearts and so let vs enter into our rest dwell in the peace of Gods Church together Nowe one worde more touching this rest the seuenth day is called the Lordes rest the land of Canaan is called his rest the temple his rest the Gospell his rest yet were not all these his rest but figures and presentations of it as times places meanes by whiche we should rest in him yet had they the name of the rest as things liuely presenting the rest vnto vs in whiche we enioyed the spirituall rest thus it is in all sacraments because they present vnto vs Gods graces and his holy spirite worketh in the ministerie of them the more to assure our faith they are also named by the thinges which they preseÌ„t vnto vs Now touching the sabboth day which is here mentioned you see from the beginninge it was a figure of our spirituall rest in Christ so that as al figures in him haue ceassed are complete so the obseruation of that seuenth day hath also ceassed and the trueth of it must shewe it selfe which is that not the seuenth day but all the days of our life our thoughtes should be with God and our workes to his glorie and thus the olde Sabboth was ceremoniall and is now abrogate euen as you see for that Sabboth is now our saturday in which we lawfully occupie our selues in all honest labour of our calling An other end of that Sabboth was according to the manners of men necessarie for them then and now necessarie for vs and that was that thei might haue a time to meet together to worship God in the coÌ„gregatioÌ„ to make publique prayers vse his sacramentes for strengthening their faith heare his law and his prophets that they might learne his iudgments and edifie one another in the knowledg of God this end of the Sabboth must needs be perpetuall as long as our weaknesse needeth mutuall helpe and as long as it is meete we should openlie serue the Lord to this end the commaundement is stil read vnto vs Remember thou keepe holie the Sabboth day which now is our sunday ordeined by the apostls exaÌ„ples that the superstition of the Iewish Sabboth should be taken away and kept holie that thus we should occupie our selues in that day otherwise the olde Sabboth can possiblie be kepte of vs no other way but as the Apostle here teacheth vs in the tenth verse that as we see God rested in it from all his works so we in all our life must rest from our own woorkes that is wee must rest from our care or regarde of the flesh to accomplish the desires of it but as we are bought with a price so wee muste yeelde our selues seruants vnto our Lord and offer vp our selues a holie liuely sacrifice to doe his will and thus farre of this text Now let vs pray c. ¶ The xx Lecture vpon the 11. 12. and 13. verses 11 Let vs studie therefore to enter into that rest lest any man fall after the same example of disobedience 12 For the word of God is liuely and mightie in operation sharper theÌ„ any two edged sword entreth through euen vnto the diuiding a sunder of the soule the spirit and of the ioyntes and the marrowe and is a discerner of the thoughtes and the intents of the heart 13 Neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whome he hath to doe IN this eleuenth verse the Apostle maketh his last proofe of Christe to be our prophet because y â— â—…ce of this word of God agreed â—…t but with the maiestie of his person and so entreth into 〈◊〉 〈◊〉 description of the vertue power of this word making earnest exhortation that wee would vse the great benefite of it and therefore hee saith first Let vs therfore studie to enter that is let vs labour let vs be careful let vs giue all indeuour let vs care trauell that we may enter thus shaking off al sluggish dulnesse quickening them froÌ„ heauinesse of spirite as vnto a thing of great weight he calleth vs with great care and studie to giue our selues vnto it And
is plaine plainely taught that if we wil be saued by Iesu Christe his worde must be mingled to vs with fayth if wee be of the newe testament belong vnto this couenāt which is made in Christ to the forgiuenesse of our sinnes then we beleeue the word that is preached and the lawes of God are written in our heartes And this S. Paule setteth out so cleare vnto vs that it is impossible impossible I say for any to knowe the Gospel and to be ignorant of it for this is the gospel as Paul saith The power of God to saue all that do beleue do you heare this and do you vnderstand it tell me then what think you of that religion where this preaching of the gospel is holden back nay where they haue bene so enuious vnto it that they haue not suffered the woorde to be in such a language as the people might once reade and vnderstand it The Priestes them selues vpon whome they laied the worke to sacrifice for their sinnes and to whome they confessed their sinnes to haue forgiuenesse of them And what I say will you think of suche a people or what religion haue they doeth not the Apostle say true there is no saluation but by beleuing the worde as it is preached vnto vs and doe they say true that the Masse purgeth our sinnes ▪ the prieste forgiueth them the masse is in latine the priestes ignorāt the people are led with vaine imaginations no faith no worde is in all their doeing but it is no maruel though some men be robbed of their harts and beleeue all the illusions of Sathan for how can a man beleeue the trueth except the spirit of God be in him Pharaoh was not taught by all the woonders y Moses wrought in Aegypt The Iewes were not the wiser for all the miracles whiche Christe wrought before them If such thinges haue happened in the daies before vs though now the Apostles and prophets do all cry Without faith in the Gospel preached you can neuer be saued Ignoraunce is abhomination before God and yet the Pope who taketh the word from vs teacheth vs no faithe couereth vs with blindnes prayseth ignorance in our hearing if we embrace him follow him loue him honour him as Pharaoh did Iannes and Iambres or as the Iewes did Annas and Caiphas let vs not maruel no new thing hath happened in our dayes The Lord hath not lightened their mindes what wisdome can be in them but we will leaue them to him who is iust and mercifull and let vs pray that his woorde may be alwayes mingled vnto vs with fayth that in this greate darknesse of the worlde we may see light One thing else wee may heere marke that it is said the word did not proofit thē because it was not ◅ngled with faith wherby we know it is only faith that com mendeth vs vnto God without which the woorde is in vaine the presence of Christ is in vaine to be his brother sister mother al is in vaine nothing but faith carrieth vs with boldnes into his presence Manie singular proofes of this our Sauiour Christ sheweth in many places when a woman crieth vnto him Blessed is the wombe that bare thee the pappes that gaue thee suck Our sauiour Christ answereth nay rather blessed are they that heare the word of God kepe it When some saide vnto him Beholde thy mother and thy brethren would speake vnto thee he answered again He that doth the wil of my heauēly father he is my brother my mother In another place when cōtrouersie was how we should haue life saluation through him he saith to his disciples The fleshe profiteth nothing it is the spirit that quickeneth noting in al this that not his bodily presence not his kinred not y trauell of his mother nor any thing is imputed vnto vs for right ousnesse but only faith in which we beleeue according to his gospel preached vnto vs y in his death al our sinnes are purged in his resurrection wee are iustified This maketh vs acceptable without this it is vnpossible to please him this the Apostle teacheth vs here when he saith For this cause the word profited them not because it was not mingled vnto them with faith for only faith doth all apprehendeth all ouercommeth all and the gates of hell shall not in the ende preuaile against it and the Lorde increase this faith in vs And let vs pray c. The nineteenth Lecture vppon the 3. 4. 5. 6. 7. 8. 9. 10. verses 3 For we whiche haue beleeued do enter into rest as he said to the other As I haue sworne in my wrath if they shall enter into my rest although the works were finished from the foundation of the world 4 For he spake in a certein place of the seuenth day on this wise And God did rest the seuenth day frō all his works 5 And in this place againe ▪ if they shall enter into my rest 6 Seeing therfore it remaineth that some must enter therinto and they to whom it was first preached entered not therein for vnbeleefes sake 7 Againe he appointed in Dauid a certein day by To day after so long a time ▪ saying as it is said this day if ye heare his voice harden not your heartes 8 For if Iesus had giuen them rest then woulde he not after this haue spoken of another day 9 There remaineth therefore a rest to the people of God. 10 For he that is entred into his rest hath also c◅assed from his owne workes as God did from his THIS Scripture whiche nowe I haue read vnto you I must needes confesse to mee it seemeth yet somewhat obscure neither hathe God so reuealed it vnto mee that I dare boldly pronounce this it is but submitting my selfe to any better interpretation which shal be shewed of other according to that whiche God hath giuen me so I will shewe you what I think moste likely and so muche the more boldely I will shew you mine opinion because by the grace of God I wil speake nothing but agreeable to all which the Apostle before hath most plainly taught vs You knowe howe earnestly hee hath exhorted vs to harken vnto Christ what fault especially shal make vs neglect it and that is infidelstie what great peril we haue in this sinne that it We shall not enter into his rest Nowe he teacheth and addeth sure arguments to his doctrine howe wee shall auoide so great punishment and so great sinne and how we shal be obedient vnto Christ and that is by faith an humble acknowledgement of him to be our Prophet and a constant beleeuing of all his trueth This doctrine firste hee setteth downe in these woordes For we enter into his rest that doe beleeue This he proueth first by the manifest text afore alledged for it was said To whom I sware in mine anger that they should not enter into my rest meaning the
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
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
and all that vse companie only for worldly pleasure without regarde of swearing lying backbiting idle talke wantonnesse or what soeuer what gladnesse receiue other by their admonitions exhortations Or how can they say this sweete oyle is in their heartes Let no man deceiue him selfe God is not mocked Hee that is of Christ hath a care to bring other vnto Christe hee hateth the iniquitie of all men and giueth comforte to manie with the oyle of gladnesse of whiche hee hath receiued And thus farre of these verses Now let vs pray to god our heauenly father that we may be taught of his spirit that like as he in his vnspeakable wisdome and mercie hath giuen vnto vs his owne sonne to be a Sauiour to establish vnto him a perpetuall Kingdome that our libertie might bee defended with his strong hande and to make vs partakers of all his benefites by rulinge vs with his scepter of righteousnesse that is filling vs with a holie knowledge of his Gospell to loue righteousnesse to hate iniquitie and by giuing vs of his fulnesse that we should receiue grace for grace haue a hapie measure of the oyle of gladnes with which he was annoynted so according to these his great mercies towarde vs let vs pray and the Lorde graunt vs that wee may finde fauour in his sight to imbrace his sonne alone to follow his wayes to loue his trueth to set out his honour and to finishe our weary pilgrimage in his seruice to the profit of our brethren strengthening of our faith through Iesus Christe our onely Sauiour to whome with the father c. ¶ The fift Lecture vpon the 10. 11. 12. verses 10 And thou Lord in the beginning haste established the earth and the heauens are the works of thine hands 11 They shall perish but thou doest remaine and they all shall waxe olde as doeth a garment 12 And as a vesture shalt thou folde them vp and they shall be chaunged but thou art the same and thy yeeres shall not faile THE Apostle goeth forward as before and heere addeth the fourth comparison in exalting Christe aboue Angels And hee maketh this comparison according to the title before giuen him that by him the worlde was made and it is this The sonne of God our Messias of whome we speake he made the worlde and ruleth it as he will and wil abolish it in the time appointed him selfe being vnchangeable in all his wayes which is a glorie farre aboue al that the scripture attributeth vnto angels Touching this scripture here alledged how it may be applied to Christ it is certeine that the Psalme according as the title is was a prayer of the afflicted Churche most like when it was in the captiuitie of Babylon bothe because of the great complaint of the singular miserie which they suffered because they in their prayer alledge the appointed time of deliuerance to bee come vpon them which was only of the captiuitie of Babylon to which God had appointed by his prophet Ieremie 70. yeres Now that captiuitie being a figure of our captiuitie vnder sathan the Prophets fortelling that deliuerie sawe also in spirite the deliuerie which we should al haue vnder christ And accordingly the spirite so spake in the Prophets that something was so proper to Christ figured as it must needes be referred to him and not applied to any figure And this is generall in all the expresse figures of our Sauiour Christe who so euer were the men or what soeuer were the blessings that GOD brought vppon his people because in Iesu Christe all his promises had their trueth and accomplishement therefore hee is some way so described that the people must needes be lead to acknowledge still the couenaunt which they had in him So in this captiuitie of Babylon the Prophet Ieremie foretelleth their deliuerie thus that they shal returne to serue God and Dauid their King Dauid beeing before dead And againe He would raise vp to Dauid a righteous braunch whome they should call the Lorde our righteousnesse which must needs be meant of the Messias whome they looked for to be the sonne of Dauid and expressely he noteth their returne into the fauour of GOD with the same wordes with which God maketh with vs his new testament in Iesu Christe that God wil be our God and we shal be his people He will forgiue their sinnes and iniquities they shal be all taught of god Euen so heere in this Psalme the prophet sore telling their returne from Babylon fore-seeth the redemption that is in Christ and breaketh out in complaint of his shorte life because he should not tarrie to see the day and to comfort him selfe againe speaketh out in spirite what ioy and gladnesse he sawe in Christ and how glorious a God he is and so vttereth the wordes here alledged And thou in the beginning O Lorde didst lay the foundations of the earth the workes of thy hands are the heauens c. And heere these words He laide the foundations of the earth and the Heauens are the work of his hands are spoken according to our infirmitie which knowe no buildings but by foundations nor can make any great workes without our hands otherwise it is certeine the earth hath no foundations nor no handes could make y heauens but al was made consisteth by the power of god Thus we haue heard what argument the Apostle heere vseth how this text is applied vnto Christ. Now touching the wordes where the Prophet saith And thou Lord the Apostle is a good expositor that this is spoken to the Sonne of God to whome he attributeth the original and cause of making the worlde A place most worthie to be diligently marked for it giueth clearely vnto Christ the fullnesse of the godhead according to the article of our crede I beleue in God the father almightie maker of heaueÌ„ earth And all Arrians olde and newe which so long haue blasphemed the Sonne of God and made him but a seruant in the creation of the world because many times the Scripture sayth By him God made the world if they heare this spoken to that sonne And thou Lord in the beginning didst lay the foundations of the earthe they will ceasse to blaspheme and confesse he is God to be blessed for euer And where it is saide that God the Father by him made the world that phrase of speache diminisheth not his glorie but rather testifieth it more clearely For we haue saide before that Christ is the sâ—…ning brightnesse of the glorie of his father that is the person in the Deitie by whome onely the eternall wisedome of GOD could make his maiestie shine vpoÌ„ any creature neither was it euer possible that any creature shonlde shewe forth the goodnesse of God but onely by the person of the sonne And therefore when the name of God or creation of the worlde is giuen vnto the Sonne as here we see we doe humbly confesse and adore
the vnitie of the Godhead that is really in him When it is attributed to the father as he that by his Sonne hath made all these things we acknowledge the properties of y persons the father dwelling in light which none cā approch vnto a founteine and head-spring of immortall glorie And the sonne the shining brightnes of that glorie by whome it is made knowen of men and Angels so when we say we belieue in God the Father Almightie who made the worlde we acknowledge the goodnesse and mercie by which the world was made originaly to dwel in the person of the Father when we say the worlde was made by the Sonne we acknowledge the wisdome of God by whiche the thing was wrought and the glorie of it imparted vnto vs to be in the person of the sonne as likewise wheresoeuer the holy Ghost is mentioned in this worke we acknowledge the vertue and power giuen to all creatures both for their continuance for the efficacie to be of the person of the holie Ghost and where the creation is attributed to all Father Sonne and holie Ghost we confesse the vnitie of the Godhead in the distinction of persons which now we see in faith and wherein we reioyce in hope which shal neuer be confounded but shal be made perfect when this mortalitie shall put on immortalitie and we shall see God as he is Where it is said further God laide the foundations of the earth and the heauens are the workes of his handes We must consider the creation of the world is thus attributed to God not onely because all things were made by him but because he hath so made them that they carrie a marke imprinted in them of the power and Godhead of the Creator Thus he meaneth when he sayeth the Heauens are the workes of thy handes Euen as the Prophet sayeth The heauens declare the glorie of God and the firmament sheweth his hand◅e worke Day vnto day vttereth speache and night vnto night openeth knowledge And heere we must learne according as the works of God are thus before vs so to beholde them and take the pleasure of thē that we giue glorie to God in all that he hath done When I see the heauens I must see his greatnesse who was able to set such a couering ouer the earth When I behold the earth I must behold his prouidēce who hath ordeined such a place of nourishment for all creatures When I looke vpon the vnchangeable course in which all things are established I must loke vpon his cōstant wisdōe goodnesse who in a stedfast purpose hath extended his mercies ouer all his workes In the least of all the creatures of GOD when I see wisedome power glorie more then all the worlde can reache their hands vnto let mee humble my selfe vnder his high maiestie before whome no King no Prince no power of the world hath any account but all nations before him are as nothing and they are accounted vnto him lesse then nothing and lighter then vanitie it selfe Thus God hath shewed him selfe in his creatures and euen as S. Paule saith his inuisible things hee hath made manifest in them both his eternall power and his Godhead that they might be without excuse all that will not honour him Let vs therefore dearely beloued forget now the times of ignoraunce and at last be wise hearted to reade the bookes which GOD hath written in great letters and layde open before vs in all his workes let vs see his glorie Thus did the Prophet Esaie before vs as in the 40. chapter of his prophesie we read Who hath measured the waters with his fist and compassed heaven with his spanne who is he hath comprehended the dust of the earth in a measure and weighed the mounteines in a weight and the hilles in a balance Nothing in the worlde no not the verie dust of the earth could come in the prophets eyes but he could see in it a great worke of the Lorde Sainct Paule saith God left not him self without witnesse amōg men euen when the times were moste blinde For as much as hee gaue vnto them from heauen rayne and fruiteful times for who is hee that maketh the rayne to fall the Sunne to haue his course of shining Who hideth the treasures of the snow brin geth foorth the hoare frostes Who couereth the Heauen with cloudes and bringeth foorth the windes out of their places Who maketh the sea to roare with the greate noyse of the waues and maketh it calme againe as if it had not beene moued What Princes what hostes of men though al the worlde woulde ioyne their strength together can doe the least of these things Nay if all nations should bende them selues together they can not hurt sea land ayre cloudes elementes day night summer winter nor any thinge that God hath established for euer but in euery one of these is the strength which cannot be resisted The ayre can infect all fleash the earth swallowe it vp the Sunne burne it with heate the frost kill it with colde the thunder and lightning do make affraide all the tyrants amoung men Nay we may learne in the plagues of Aegypt howe the moste vile things can make ashamed all the children of pride And why then do we not learne in all that we see to confesse y greatnes of the Lord Why doth not the strength of his workes make vs confesse his power and all the delight that we haue in them why doth it not make vs acknowledge all his goodnesse to the childrē of men The prophet Dauid saith When I beholde the Heauens whiche are the workes of thy hands the Moone and the starres which thou hast ordeined what is man say I that thou art mindeful of him or the sonne of man that thou so regardest him Our Sauiour Christ saith when we see how God feedeth the sparowes and cloatheth the Lilies we are a faithlesse people except we see his prouidence ouer vs to feede vs and to cloath vs in all our necessities And sure the trueth is except I see with such eyes the creatures of God I am become a creature degenerate from that image in whiche I was first fourmed If I see nothing in the heauens but that they are light aboue my reache the horse mule see this as well as I. If I see nothing in the earth but a place to walke in or to take my rest vpon it the beastes and foules see this as well as I. If I see nothing in my gorgeous apparell but pride of a goodlie colour the Peacock seeth that in her feathers And if in all my meate and drinke I knowe nothing but the pleasure and sweetenesse of the taste the hogge and swyne haue heere as great a portion as wee To be short if hearing seeing smelling tasting feeling be all the delight we can finde in the workes of God we haue giuen our preeminence to the dumbe creatures which haue these
senses more exqisite then wee and we haue turned the heartes of men into the heartes of beastes who with wisedome prudence vnderstanding knowledge reason can do nothing And the wordes of the prophet are fulfilled in vs Man when he was in honour had no vnderstanding he was compared to the bruite beastes and was made like vnto them I speake this with the more wordes and the more earnestly that you might see and detest the shame of some who do not onely not see in the creatures of God the glorie of God to feare before him and to giue him honour but quite contrarie in all his creatures they prophane his name which eate till they surfeit and drinke till they be drunken who put on pride with all their apparell and make their lands and houses priuiledged places for muche iniquitie which fill their mouthes with cursed swearing euen in the sight of the Sunne and commit their whoredomes and feare not at the darkenesse of the night Flee dearely beloued farre from suche hate them as the prophet saith with perfect hatred al their assemblies The earth that mourneth vnder the burden of them one day will spue them out and the creatures which they hold in this miserable bondage of sinne one day God will heare their sighes and they shall giue a speedie witnesse against their oppressers And thus much of the creatures of God which here are saide to be made by the sonne of God and to be the workes of his hands An other thing heere we haue to consider that the Apostle teacheth the excellencie of Christ in respect of his continuance before whome the heauen and earth are but a moment for so in this comparison he speaketh of their age as a thing of nothing They shall perish they shal waxe old as a garment they shal be folded vp as a vesture making al the continuance of the heauen to be vanitie and of none account for although it may seme he might haue made this comparison with things of a more expresse shewe of vanitie then a garment as to haue compared them with smoke with the shadowe of smoke with the dreame of a shadow or such like yet in comparing the time of the heauens whiche are so many ages with a garment which is scace a yeare it is as cleare a testimonie al is nothing as if al were not a minute of an houre Besides this the cause of this comparison with a garment was the similitude in whiche God hath sette the Heauens who hath spred them like a corteine and made them as a couering to all his creatures it was not to make the comparison lesse in shewe of their vanitie Then heere let vs be wise hearted as the prophet was as oft as our hope is before our eyes to see our Sauiour Christ liuing for euer let vs not only cōfesse that our owne age is nothing in respect of him but let vs boldly continue euen the continuance of the heauens and account all thing nothing that hathe an ende for let the dayes be neuer so manie whiche you can call into account and multiplie yeares into the longest continuaunce which your thoughtes can comprehende that thousand thousandes be before you and tenne thousand thousandes are in your minde with one worde you shall confute them all with the breath of your mouth you may blowe them away and as the prophet sayth make them all as a garment that is rent and worne for reckon vp all thy thousandes that thou canst and put this worde Past vnto them and where are they nowe become a thousand thousand thousand yeares past what are they And if time be such a tyrant to breake the delight of the long age of the verie heauens that the wise hart of a man doth say euen they are vanitie wax old as doth a garment what foolishnesse hath wrapped vp all our vnderstanding and what blindnesse is in our hearts that we see not our owne life what it is Not one of a hundred that hath three score and tenne yeares and of those a great parte are slept out so that we feele them not and a greate parte consumed with sorrow either in losse of credit or feare of punishment or paine of sicknesse or griefe of our labour or pensmenesse of our wants or anguishe of our desires or at least euen with a wearinesse of time it selfe so that of three score and tenne yeares let him speake that can glorie most and he shall finde that in them all he hath scarce tenne full yeares of pleasure and this verie pleasure euen then when it is greatest what is it Surely suche as if hee loke downe into his owne thoughts he should say in the mids of it his heart is heauie And shall yet this life so short so troublesome so without pleasure so fast holde vs bounde with blinde desire that we neither long for nor looke after Iesu Christ who liueth euer and hath cast forth of his presence all sinne and sorrowe and deathe it selfe Could the Prophet so shewe him in immortalitie all his elect with him in the glorie of his father that he bewayled the vanitie of his owne life yea though it should haue lasted as long as the heauens and while the Sunne and Moone endureth though he should haue abiden king of Israel was al this vnto him as a shadowe or an idle dreame in comparison of Christe who is for euer and whose yeares shall neuer faile And shall we think wee haue the spirite of God or any portion in Iesu Christe who in his euerlasting continuaunce cannot finde such pleasure as in our visard of vaine life that soudenly appeareth and is no more who in the glorie of his presence and maiestie of his Father can see no such delighte as in carding diceing daunsing and such like works of reproche and shame and horririble confusion Nay I will tell you dearelie beloued and I will tell you true your owne eyes and eares shall beare witnesse with mee that I lie not These men that thus serue in the vile bondage of these pastimes they carrie with them the badge and cognisaunce of another maister then of the liuing God for tell me from morning to night are not their mouthes full of adulterie of wrath of hatred and swearing without shame◅ in whiche God is dishonoured and the crosse of his Sonne Christ made despised Then doubt not what these men do nor what maister they serue but pray that God may haue mercie vppon them as vppon vs this day who loue not their delights that they may repent and withdrawe them selues from the snare of the diuell in which they bee holden according to his will and begin while yet it is good time to despise this and regarde the life of Christe in comparison of which they may say with the Prophet The Heauens shall perish and consume as a garment but thy yeeres O Lord they haue no end One other thing foloweth in the Prophet which the Apostle
fraile life is such a bridle in their iawes to pull them back and death such a tyrant ouer thē to appall their courage that they haue no heart to doe as they would yet if they do rage as mad men not seeing their end yet God hath had mercie vpon vs turning their plague into our blessing and hath giuen vs but a shorte life least we should mourne too long so that whatsoeuer temptations we fall into yet but a verie little while the Lord wil deliuer vs from euill and all our troubles haue but a small reckoning to the hinderance of our glorie For it is but a while here that God hath made vs inferiour to Angels It followeth Thou hast crowned him with glory honour thou hast set him ouer the workes of thine hands thou hast put all things in subiection vnder his fete In all these words we learne the exceeding honour vnto which God hath raised his sonne Christe To be crowned with glorie and honour is to haue the excellencie of al dignitie giuē vnto him as the words folowing in the Apostle doe plainely expounde it where he saith In that he put all things in subiection vnder him he left nothing not subiect vnto him And in this according to the Prophet we must see our owne dignitie also as wee are Christes for this honour is not the naturall mans as all the miseries of our life can testifie but it is his that seeth him selfe to be Christs that can say as S. Paule saith I liue not now but Christe liueth in me ouer such a one the prouidence of God watcheth the Angels pitch their tents aboute him and he seeth great securitie in al his wayes Though the mounteines were moued or the seas did make a noyse yet the name of the Lord is his strong tower and he shall not be moued for GOD who hath made him Lord of all maketh that all things worke to him for the best If at any time hee seeme afflicted to the worlde it is but as a shewe or visard that seemeth feareful when the milde face of a man is vnderneath so these are but appearaunces without of a litle mourning when within is nothinge but a perpetuall ioy of the holie Ghoste S. Paule against those that are too much troubled to beholde our sufferings he sayth thus I graunt you we are wroung but we are not crushed in peeces wee are troubled but not at our wits end we are persecuted but not forsaken we are cast downe but we are not killed as if the Apostle should haue said vnto them ô you think vs in great bondage but our freedome is more then you are ware of And in an other place he notablie setteth out these afflictions of the godlie which the worlde thinketh to be so great that men shrinke backe and dare not looke on them I will tell you sayth Saint Paule we are as contemned persons but in deed honorable as dying but in deed aliue as men chastised but there is no death neere vs lamenting but in deede perpetually reioycing as poore men but in deede we make many other rich like men that had nothinge but in deede all the word is ours So we see howe this is true in vs euen now by faith and after this in full perfourmance of our inheritance with Christ in the resurrection of the iust thus euen in outward thinges we are partakers of Christes kingdome so that nothing can hurt vs Now touching y inward things y is a freedome of conscience aboue al things this we know if we be ingrassed into the bodie of Christ we be his he liueth in vs his victorie ouer al is ours we see it by faith all thing is in subiection vnder our feete Paule Apollo Cephas things present things to come life death the worlde it selfe all is ours the fayth of Christ exalteth vs hath made vs higher then the heauens In heauen and earth we haue no Lord but the Lord Iesus all things are vnder his feete our faith hath made vs one with him we are his and all is ours and no man can now beare rule ouer our faith except he wil beare rule ouer Christ by faith we are one with him his power is ours we reigne with him we are risen with him the world hath no more power ouer vs Wil one com to vs forbid vs flesh forbid vs whitmeat cōmand vs fish Heare it not it is the doctrine of diuels I speak not now of ciuil choyce of meates drinkes apparell c. We be Christs and all meats are ours Wil he say this garment is holie this day is fasting this relique is to be honoured this order is religious this crosse is defensiue against the diuell this Cake is thy Sauiour this masse is propitiatorie this worke is meritorious this pope is thy lawgiuer this church of Rome is the warrant of thy faith what shall wee say to such swine y lye wallowing in myre seke for righteousnesse in dounge and clay when Christ the sonne of God hath offered vs his righteousnes What shall we thinke of such seruile men who wil leade vs into bondage of euerie triflle whom Christ hath made rulers ouer all the world For what is it else to make me in bondage of things then to bring me in this feare of them I may not touche them I may not eate them I may not vse them that will make me holie this will defile me and such like Is this y voice of Paul To the cleane althings are cleane Is it the voice of Christ That which entreth in at the mouth defileth not the man. Is this the voice of the Apostle in an other place You be bought with a price be not the seruāts of men No dearely beloued if we haue fayth and be of Christ God our heauenly father hath giuen vs his owne Sonne sure with him he hath giuen vs all things we haue receiued the libertie of the children of God and the conscience of a Christian man is no more in the power of all the world but that is only sinne vnto him which is the breach of the lawe of god Now sith this is the state of a Christian man and thus all things are in subiection vnder his feete we see easily vpon what ground our sauiour Christ said that The kingdome of heauen is like vnto a pretious stone which if a man finde he will sell all that he hathe to buy it for all other riches of all dominions they haue their measure onely this treasure is infinite hath all thinges vnder it Now let euerie man boast himselfe as he will some of chariots some of horsses some of one thing some of an other but thou if thou wilt haue perfect ioy boast thy self of a Christian heart Neither the gorgeous chambers of any princes palace nor the riche iuell houses of the earth are comparable in glorie vnto this for what is
the holinesse that is in Christ for he hath sāctified him selfe for vs and is made vnto vs our sanctification of God without whome we are fleshe bloud the cogitations of our heart bent to euil all our righteousnes as a defiled cloath For if the Angels that are greater then wee in all power excellencie can not iustifie themselues in his sight what can we do as Eliphas saith that dwell in houses of clay whose foundation is in the dust who shal be destroyed before the moth The Lord hath no neede of our workes nor they shall euer come in account before him for if one man could do all that all fleshe hathe euer done yet stil he might say he were vnprofitable The great iustice fortitude temperance liberalitie and all other vertues whiche so abounded in some of the Gentiles what haue they to glorie in them Nothing at all before God except they say as Paule witnesseth of them When we thought our selues wise we were verie fooles And why was all their doing nothing worth Because they sought their righteousnes in them selues and were not of y brotherhood of Christ to seeke all their holinesse in his person Euen thus dearely beloued and none otherwise it is with all Iusticiaries in the worlde whether they be Gentiles or whether they be Papists in their righteousnesse they are defiled and in their wisdome they are made foolishe if they seeke their holinesse in them selues or iustifie the worke which their hands haue brought foorth And let no mā be he neuer so holie if he were as good as Paul exempt him self for Paule him selfe confesseth this with vs that what soeuer he could do he would accompt it but as doung that he might haue the righteousnes not which was of him selfe but that which was by faith in Iesus Christ that he might be of this brotherhood as he sayth that he might be found in him This is the true rule of holinesse otherwise to talke of our grandfathers and fathers what good works they haue done it is to shew forth our owne ignorance in the faith of christ For what haue our fathers done but Socrates Aristides Scipio Fabricius and a thousande among the Gentiles did as much Or if they had done neuer so much if they had giuen all their goods to the poore and their bodie to the fire what then Except they had bene brethren with Iesu Christ one with him sought for their righteousnesse by fayth in him they had no holinesse in them And I merueile how this beeing so plaine so many yet can bee deceiued to loue still that idolatrous nation whiche teacheth them to glorie in their owne workes and let no man thinke we slander them or that they giue not this glorie to their owne workes for their owne wordes testifie against them they haue named it distinctly Opus operatum A worke wrought of it selfe without grace without Christ without fayth Opus operatum The thing done it is meritorious Did euer Pagane attribute more to them selues Then we may boldly conclude against them and our Sauiour Christ shall be our warrant They are not of God because they seke their owne glorie and let vs giue glorie vnto God to acknowledge all our holinesse to be in this brotherhood as we be one with Christ and Christ with vs whome God hath giuen a sanctification vnto vs. In that we are saide to be Partakers of the heauenly calling we must consider what is the honour offered vnto vs and that we be not dull of hearing when such a blessed sound is brought vnto our eares If we were called to vile things wee might stop our eares but hauing a heauenly calling they be and let them be excuselesse that despise it It was a vsuall persuasion with Saint Paule to put the Churches in minde of their calling they had of God to stir them vp the more willingly to follow it I beseech you brethren saith he to the Ephesians walke worthy of your calling in which you are called And of him self he testifieth to the Philippians that his continuall traue◅le was to be carried to the price of his high calling of God which was in Christ Iesu so let vs also be inflamed with the loue of our calling to followe it lest it come vpon vs also which was spoken in the Prophets See you despisers maruell and vanishe away for I will woorke a woorke in your dayes a worke which you will not beleeue though a man should tell it you We haue not to deale as our fathers had with men that preache lies and are learned to tell tales and happie had they beene if they had reiected them but the sonne of God is come vnto vs and hath called vs with a heauenly calling and yet againe his voice hath shaken not the earth only but also Heauen And how muche thinke you were it better for vs that we were againe in the darke dayes and blacknesse of our olde superstition then thus openly to heare the Gospell and litle or nothing to giue heede vnto it But this is a case almoste desperate and when we speake we are almost without hope We haue so many yeres despised this heauenly calling and lewde men lewde I may wel call them though some be riche and some be high who take suche libertie by reason of their riches titles that they dare openly blaspheme the Gospell and contemne our churche and congregations and no man is to controll them for this cause for my part I am nighe persuaded that God will cut off this generation whome he hath loued and raise vp another which yet he will blesse more and they shall bring a discipline into his Church which shall stoppe the mouthes of these mightie grants whiche thinke by their strength to do what they will. But I leaue this to the Lord who doth regarde it Where Christ is said here to be The Apostle and highe priest of our profession we must learne this that we that be Christians professe no other teacher nor no other Sauiour but this is all we beleeue and all we speake that Christ is bothe our wisedome our iustification his worde is ours his doctrine is ours his wisedome is ours we professe not one iot or one title wherof he hath not bene an Apostle vnto vs and whoso euer he be that teacheth vs other things then what Christ hath taught vs al he is not of our profession nor of our brotherhood and more then this we are sure he teacheth nothing but vaine illusions and imaginations of men for all treasures of wisdome and true knowledge are hid in Christ. And seeing it hath pleased him to be our Apostle who is the sonne of God the brightnes of his glorie y ingrauen forme of his substance the heire of al things the maker of heauen earth farre greater then Angels how vnthankfull be we if his doctrine be not our profession Nay how madd be we if
so many make the crowne and garland of their life this also is dullnesse in a little while and this garlande is as withered hay an other thinge must come to take this vp or rather then this should be still we would neuer play while we liued Thus as the night doeth ouertake the day and the day doth driue away the night so our worldly pleasures runne one after an other and the best of them all do not endure long Euen as SolomoÌ„ sayth The eye is not satisfied with seeing nor the eare with hearing but be the tune neuer so sweete at last wee desire another This flesh and fleshly minde if wee shall bring to our religion can we think you perseuere in the profession of it We cannot no more then the Cat of the mounteine can change her spots or the black Moore can change his colour If therefore we will holde this excellent vertue of perseuerance vnto the ende let vs make a good beginning euen that God who chaungeth not with his holie spirite which neuer forsaketh vs may kindle our heartes with the loue of his trueth which shall nor be quenched for euermore This it is I say let this be our comming vnto the Gospel in this preparation of our heart that our heauenlie Father the God of all grace may giue vs his spirite that we may loue his trueth vnto eternall life This beginning shall haue stil increase and haue at the last a perfect worke but if this bee not it if the loue of God be not all wee looke for if ambition authoritie riches prayse of men if any fleshly affection be with vs when we haue our purpose our woorke is at an ende Or if by occasion the Gospel shall hinder this purpose our religion is at an ende fare well the Gospel Booke and all wee beginne to sing a new maister a newe But ô man blind and folish What is thy glorie but in shame and what is thy song but lamentations and mourning and woe Thou hast gotten in deede a newe maister for thou haste forsaken God who is from the beginning and seruest the croked serpent who was an Apostata afore thee and yet thou haste no newe maister but whome before thoâ—… seruedst in hypocrisie him now thou seruest in vanitie and he holdeth thee bound euen as he will him selfe Let vs take heede dearely beloued and neuer be ouertaken of such a shame Let vs feele our hope reioyce in it loue the glorie that is set before vs inlarge our heartes to comprehend immortalitie and with all our soule serue the God of glorie Let vs delight in his statutes iudgementes and make them our songes in the night season so we shall knowe we be the house of God we shall haue this perseueraunce whereof I haue spoken and we shall not be confounded for euer Now let vs pray c. The fifteenth Lecture vpon the 7 8 9 10. 11. verses 7 Wherfore as the holie Ghost saith To day â–ª if yâ—… shal 〈◊〉 his voice 8 Harden not your hearts as in the prouocation according to the day of the tâ—…tion in the wildernesse 9 Where your fathers tempted me proued me and saw my workes fourtie yeares long 10 Wherefore I was grieued with that generation saide They errâ—…â—…uer in their heart â–ª neither haue they 〈◊〉 my wayes 11 Therefore I snare in my wrath if they shal enter into my rest WE haue hearde hitherto in this thirde chapiter howe the Apostle hath taught that our Sauiour Christe is our onelie Prophet faithfull in his worke euen as Moses was faithfull 〈◊〉 muche more honourable then Moses as the workeman is aboue the house or the sonne aboue the seruant this house which Christ hath built and in whiche he reigneth are euen we our selues if we hold fast what he hath taught reioyce in the hope of it vnto the end Now he addeth another reason takeâ—… of y Prophet Dauid who in spiâ—… 〈◊〉 this of Christ To day â–ª if you heare his 〈◊〉 〈◊〉 â—…y â—…ll circumstances of y time words doth manifestly apeare therfore let vs open our eares heare this excellent prophet and neuer suffer his doctrine to fall vnto the ground to this purpose he alledgeth this long sentence of the prophet Dauid and beginneth thus Wherefore as the holie Ghost doth say he had before exhorted in his owne wordes he addeth now more weight by the authoritie of the Prophet Dauid to pricke them the more that were dull to learne for howsoeuer they woulde otherwise haue made light account of the Apostles words yet to haue despised the admonition of so high a Prophet it had bene intollerable euen among them selues And to the end he might feare them yet more with their sinne if they would not heare he nameth not the prophet Dauid whose words they knew well enoughe but he nameth the holie Ghost who spake in the Prophet that they might know to refuse it were not to refuse a man but God who spake by man vnto them for this purpose he begineth thus Wherfore the holy Ghost doth say and let vs here learne euen as the Hebrues ought to haue learned with reuerence to heare and to obey the worde for it is not the wâ—…orde of man but of God noâ—… spoken by man but by the holie Ghost So saint Paule speaking of the scripture he giueth it this title of speciall honour aboue all writinges that it is inspired from God and Saint Peter sayth that prophesie is not of man or mans wisedome but the holie men of God spake as they were carried of the holy ghost This must breed in vs a singular regard of the worde of the Prophets except we bee exceeding blinde for if I do beleue in my heart as I confesse in my tongue that God onely is wise God onely is holie God onely is our Lord then I must needes acknowledge that his worde onely is my wisedome and my vnderstandinge before all people his word is my warrant of all pure hollie and blamelesse religion If I doe confesse that God onely hath immortalitie and is in light that shineth for euermore then must I needs also saye as Peter sayth All flesh is grasse the glorie of man is as the floure of the feelde the grasse withereth and the floure vadeth but the woorde of the Lorde indureth for euer To be short if this be a commaundement vnto me Thou shalt haue none other Gods but me let me holde this as a commaundement from him that I haue no worde of life but his yea whatsoeuer I owe vnto him in the thoughts of my minde in the woordes of my mouth in the workes of my handes in all my life If this be his worde this must be my teacher and in obedience of it I must doe all that I doe make this accompt of the word of God or you make no accompt of it at all and make not this accompt of any other thing or else thou
bring vs in a fooles paradise of prayer when we bee gone that we might not regarde the God of glorie while he offered eternall life vnto vs. And for the Saincts that are dissolued and be with Christ they shal be witnesses against vs of our madnes which esteemed them as tormented soules of purgatorie and other whom God hath taken away in his anger to make them dye in their sinnes when we fill their handes with our foolishe prayers wee ioyne with them in rebellion against God but their torments can not be healed with medicines and therefore as an vnprofitable and euill thing so let it goe let the darke fansies of dead men alone and let vs do our duetie one to another in all prayers workes and loue nowe in this time while we may do good and while the day is yet vpon vs. Now further where it is saide If you will heare his voice we learn by warrant of the holie Apostle that our sauiour Christ was euer y prophet of his church in vertue and power of his spirite euen from the beginning as well as in nature and substance of manhood after he was borne of the virgin Marie So the Apostle afterward againe saith of y prophets times that The voice of Christ did shake the earth then in all the disobedience of the people of Israel in the wildernesse Sainct Paule saith They tempted Christ as noting him to bee their guide and leader in their deserte wayes And this is the true acknowledgment of our Sauiour Christ to be the lambe killed from the beginning of the worlde to confesse that he is and euer was the mediatour and redeemer of his church and the welbeloued sonne of his father and the prophet for euer whom he had ordeiued for his people all whiche when wee shall beleeue then wee shall boldely say as this Apostle sayth Iesus Christ to day and yesterday he is the same and the same abideth for euermore the same Prophet the same fayth the same hope the same God euen as we confesse one and the same catholike church As our fathers were saued so are wee and at this day we beleeue not only as Paule and Peter did beleeue but wee walke in the steppes of that sayth which was first in our father Abraham yea and in all Patriarches beefore him as wee haue all had but one heauenlie maister And whatsoeuer outward ceremonies God hath ordeined according to the diuersitie of times they were euer appointed to be schoolemaisters to leade men vnto Christe in whome onely GOD was wel pleased and without whome there is no saluation And herein the singular loue of God to vs hath appeared and these dayes of the Gospell preached are aboue all other blessed dayes because this Sauiour hath shewed him selfe vnto vs and hath beene in the middes of vs flesh of our flesh and bone of our bones and we haue seene his glorie as the glorie of the onelie begotten sonne of God and hee hath reuealed vnto vs the cleare and shining way of this saluation more openly then euer before and therefore let vs heare the admonition To day if you will heare his voice harden not your heartes And here that he saith Harden not your heartes we see how great a sinne we cōmitt in not hearkening to the voice of God we harden our hearts and couer thē as with a couering of brawne that they may not be mollified with y grace of God for the word of God is liuing and more sharpe then a two edged sword and entereth to the diuision of the soule and the spirite neither is it possible to keepe it out but as a sword so it wil pearce our heart except we haue made it hard as flint And as he sayth Do not you harden your owne hearts so let vs persuade our selues our sinne is our owne and we haue done it we may not excuse our selues as the manner of some is and say our heartes are hardened whether we wil or no and who can doe withall True it is and the Prophet sayth it We haue of our selues stonie hearts and all the imaginations of them are euil euen from our youth so that all men father children may say a like we know that in vs y is in our flesh there dwelleth no goodnes but what so euer the corruption of our nature is be it neuer so greate yet our fault is neuer the lesse no more then if we had an Angels nature whiche willingly and wittingly we would peruert for vnto our corrupt nature we bring of our selues a peruerse wil which did corrupt the Angels nature and made them fall from God so lay no more thy fault on thy nature for thy will is set to worke iniquitie with all delight to doe euil We wish to bring our ill purposes to passe we reioyce wee are glad it is the thinge we would haue we will not heare anie other call wee bid farewell to all what so euer would turne vs from our sinne The corruption which we haue our pleasure is in it and all the goodnes which we want we care not for it but our wil is after our worke and as we are so wee like our selues best if there bee any wicked and dissolute man that denieth this either he hath taught his tong to lie or a seduced heart hath deceiued him for let him speake that can the theefe that stealeth the adulterer that defileth his bodie the enuious man that speaketh euil the beastlie man that murdereth another the blasphemous toung the rebellious hand whiche of these is not thruste forewarde of his owne will or who euer that mourned and wept that fasted and prayed not to be lead into tentation hath ben giuen ouer to so shamefull sinns No no if God make vs once mourne vnder the bodie of sinne the grace of Christ is offered to the broken and contrite heart and sinne reigneth not in vs but because we delight in it let vs hearken therefore to this admonition To day if you will heare his voice harden not your heartes It followeth As in the bitter murmuring as in the day of tentatiō in the wildernes where your fathers tempted me proued me and saw my workes fourtie yeeres This example of their fathers rebellion is wel alledged both to moue them the more to take heede by their fathers example because they were a people exceedingly holden with an opinion of their fathers that they shoulde yet remember their fathers were but men and they should not followe them in their sinne and wickednesse The storie which the prophet especially meaneth is written in the 17. of Exodus where Moses sheweth how the people murmured in Rephidim for want of water for then Moses gaue these verie names to the place and called it Bitter murmuring because they stroue bitterly and contended againste Moses and he called it tentation because they ceassed to put their trust in God and rebelled for want of water So by the
names it is plaine what storie is ment and we haue in it to learne first how great a crime it is to resist the minister of God for the name of that sinne God hath giuen vnto the place for a perpetuall remēbrance what the punishment of it hath beene and againe what it is to fall from our hope that we haue in Gods prouidence to mistrust him to feare that he wil faile vs for this is to tempt God with which sinne how highly he is displeased the name of the place to this day beareth witnes ▪ which Moses for that cause called tentation And heere againe let vs learne howe and in what case we may giue names vnto places and that is when the remembrance of the name is a putting vs in minde of some speciall worke of God towarde vs as in remembrance of the excellent vision that God gaue Iacob he caled the place Bethel When God gaue to Abraham the life of Isaak his sonne and saued him from sacrificing Abraham called the place Iehouah Iireh Likewise in remembrance of GODS punishments when he diuided the peoples tongues hee called the name of the place Babel When God destroyed from heauen the hoast of Israel with fire for remembraunce of the punishment they named the place Taberah Manie suche examples are in the Scripture good and profitable for vs to followe if we had hearts that feared God and had comfort in the remembraunce of all his workes but we haue leaf◅ that good worke of our forefathers and as time corrupteth all things so it hath here corrupted our manners In deede we giue names still vnto places but not now for any conscience toward God the better to remember his goodnesse towardes vs but we erecte thereby monumentes to our fleshe and make shrines of pride We do I am affraid as the prophet Dauid saith the wicked do think their houses their habitations shal continue for euer and cal their landes by their names We swell with vanitie and are puffed vp with pride in this hautinesse of heart wee giue names vnto our houses this boasting is not good and of suche high minded men the prophet saith They shal lie like sheepe in their graues death shal deuour them yea al their pompe with them of this let vs beware for it is a sinne that cleaueth fast vnto vs we are easily ledd with it otherwise if God giue vs humble heartes and mindes in the naming of our houses after our owne names or after other there is no hutt at all Now where it is saide They tempted God and proued him in the wildernesse where they saw his works fourty yeeres we must knowe the wildernesse was a terrible and fearefull place full of temptations where the people alwayes wanted sometime meat somtime drinke in feare of enimies in feare of serpentes in muche affliction but what of this yet if they tempt God they are rebellious against god For he that made the wildernesse and all the terrour of it is not his power ouer it to saue his sainct◅s No place no man no terrour must ouerthrowe our hope in Gods prouidence or if it do wee tempt God and prouoke him against vs therefore Dauid saide Though I walked through the vallie of the shadowe of death yet I would not feare because thou art with mee And let vs neuer deceiue our selues for if wee be not as Dauid was to trust still in God yea though he seemed to kill vs Surely let our dayes be neuer so peaceable yet euerie occasion will make vs fall from God. Solomon saith if we faint in the day of aduersitie our strength was neuer great and if with the Israelites we would murmur in the wildernesse with the Israelites we would also rebell euen in the lande of Canaan for they were no more obedient when they had peace when their lande flowed with milke and honie then when they were in the solitarie desert And let vs not looke vpon our fathers example but loke vpō our selues this day doth this peace of the Gospel make vs more thankful or more desirously to giue vs our selues to be seruants of the Lord then we were before whē we felt y prison houses hoat fires of idolatric the Lord knoweth he iudgeth and we are wise if our hearts be settled for no cause at all to leaue our obedience to God then we may be bolde and say with Iob If he wil kill vs let him not spare for we haue not denied the wordes of the holie one let it come that he sendeth Neither the wildernes nor fierie serpents nor yet y fruitful vines and pleasant springs of the land of Canaan shall separate betweene God and vs. And heere that God sayth he did xl yeres shew his woorkes vnto them he meaneth bothe Manna with which he ◅ed them from heauen their continuall leading with the pillour of cloude and pillour of fire and all other miracles whiche he did before them wherein appeareth the long suffering of God and as Paule sayth The riches of his bountifulnes great patience whiche is not ouercome with our sinnes but he once promised it vnto Abraham to giue a land vnto them and all the rebellion of his childrē could neuer falsifie his promise This ought to strengthen our faith to the forgiuenes of our sinnes we haue a couenant of God greater and better they y made with Abraham euen a couenant made in his only begotten Sonne through whom he hath said he is well pleased with vs and will remember out sinnes nor our iniquities any more And let vs not feare neither the greatnesse of our sinne nor the craf◅nes of our enimie but in a repenting and faithful heart trust vnto his promise that can not change his grace nor repent him of his mercie for euer And yet that wee should not be here secure and commit sinne without regarde as men that carrie away the grace of God to wantonnesse thinking any outward calling to be warrant enough of our election To take away the grosse opinion and make vs serch better whether we be the children of the couenaunt or no therfore he addeth that he was angrie with this generation and said It is a people that doe erre in their heartes for they haue not knowen my wayes c. testifying by this threatening that his promises were not to them onely in their birth that they were the children of Israel but much more in this if they walked in the steppes of the fayth of Abraham So all we this day saluation is promised vnto vs in Iesu Christe in a holie couenaunt whiche shall neuer be broken but God will make all our enimies our footestoole and will surely take vs into his glorie But let vs be wise to see whether the couenaunt is made with vs or no for as not all that were borne of Abraham were the children of Abraham so not all that professe the Gospell shall haue
vaine deuices because they would not enter into the rest promised them but had more desire to returne to the heauie laboure and bondage of Aegypt This madnes of the people the Lorde is angrie with as a louing Father that had care ouer them So if we wil haue holie anger let it be free from all hatred and reuenge and arise onlie for the profite and well doing of our brethren Thus we read our sauiour Christ was angrie when he sawe the frowardnesse of the Iewes who by no admonitions would be made wiser Thus Paul prouoketh Timothie to anger when he saith Reproue and sharplie rebuke men that they do not turne away from the trueth So S. Iude biddeth vs all if we fall into companie with froward men To saue them with feare as if we would soudenly pluck them out of fier Thus if wee can haue our affections moued we are holily angrie for the end of our doing is the profite of our brother Thus you that be maisters may be angrie with your seruants God requireth of them faithful labour no eye seruice as seeking to please men but in singlenes of heart to doe their dutie to him vnder whome God hath placed them and in this account euery seruant must appere before god If thou seeing thy seruant disobedient or slouthfull hast this respect to be grieued with him because hee offended God thine anger is a blessed anger and if thou chyde sharply with thy seruaunt thy loue is more acceptable before God but if all thy anger bee for thine owne cause for thy meate thy drink thine apparell thy hawke thy â—…ound if thou haue none other respect thy seruant hath done very â—…l in being carelesse for his maisters busines and thou hast done much woorsâ—…e who for a trifle canst be angrie with thy brother but if the other be thy greatest care that thy seruant should knowe God and doe the duetie which he requireth at his hand then art thou blessed in thine anger and thy â—…luding woordes are as a sweete oyntment as Dauid saith that shall not breake his head In the wordes following Was it not with those that sinned whose bodies fel in the wildernesse The Apostle here sheweth first why God was angrie with them then what punishment he laid vpon them the cause of his anger was their sinne wherin we see there is no calamitie commeth to the wicked but for their sinne and all the chasticements of God which come vpon them are to admonish them of their euill that they might turne vnto the Lord so when the sinnes of Israel were high desperate and past hope of amendment the Lord sayth He wil melt them trie them for what should he do else for the daughter of my people noting this to be the extreme remedie by which if wee be not healed wee must dye in our euill diseases So long before when their fathers were as â—…uil had all fallen away from God were not amended by punishment the Lord sayth by his prophet Wherfore should you be smitten any more seeing you fall away more and more shewing expresly this cause of their plagues that they should haue turned from their sinnes Let this be a greate comforte vnto euerie one whose sinnes accuse him that he is not smitten of the Lorde but for his amendement let him not faint because the hand of God is heauie vp on him but let him reioyce because the mercie of God is offered largely vnto him for therefore he is punished that he should repent A singular example we haue of this in Man uses y king of Iudah who had set vp al abhominations and multiplied offences without number but when he was bowed downe with many yron bands and the king of Ashur â—…aid him in painefull imprisonment where he could not lift vp his head then he remembred the Lorde God of his fathers who saued not onely Abraham and Isaake and Iacob and their righteous seede but in his greate mercies receiued sinners into fauour againe and therefore in his tribulation he humbled him selfe exceedingly and came before God to aske forgiuenesse for all his sinnes whiche were more in number then the sandes of the sea and the Lord was intreated of him and forgaue all his offences So Saint Paule in al his hatred and enuious persecutions when he was strucken downe he despaired not but with a good heart which God gaue vnto him he cryed with trembling and with feare Lord what wilt thou that I should die These examples are set out vnto vs which be so great sinners that we should not despaire in our afflictions but turne vnto the lord who offereth mercie vnto vs for our sinnes be they neuer so great yet the righteousnes of our sauiour Christ is greater let vs onely beleeue and they are abolished Nowe as we knowe the afflictions of the wicked are for their sinnes and that when they be chasticed they be called to repentance so also we must remember that many occasions are why God somtime chasticeth his sainctes though their sinnes are all forgiuen and forgotten for besides this that we should turne vnto the Lorde many other benefites are also in our troubles for in them our faith is tried that it is accepted of God and therefore Peter calleth affliction y triall of our faith for though we ought all to haue a ful purpose in wealth wo to cleaue vnto the Lorde yet experience bringeth boldnesse that our faith in deede is strong and fayleth not We trust that we would not forgett God in the day of prosperitie but the prince and noble man who are full of peace they knowe whether their heartes be knitt vnto God in loue and obedience which all honour and glorie cannot shake We trust we would not murmur in aduersitie but Iob and Lazarus and men so farre oppressed with miserie they know how strong their hope is to endure the crosse We may reioyce in the persuasion of our minde and our faith that feareth not at the remembrance of the euill day is wel pleasing before God but they may glorie more in the triall of their worke who haue had experience of euil and fainted not and they may more boldely sing the song of victorie that they glorie in affliction knowing that affliction hath wrought patience patience experience experience hope and their hope shal neuer be confounded This I adde that we might knowe though afflictions be to the amendement of our sinnes yet alwayes the Lord respecteth not this but by afflictions doth giue vs greater glorie and therefore let vs not faint in them nor be discouraged The second thing I saide we shoulde marke in this verse is what punishment God brought vpon them that is that their bodies fel in the wildernesse this punishment Sainct Paule also expressly noteth in the tenth of the first to the Corinthians therefore is well to be wayed of vs â–ª whiche so oft is set ouâ—… vnto
haue so greate gladnesse of hearte O Lorde what are the Heauens of Heauens where we are citizens which is our countrie where our bodie is glorious and crowned with life where thy maiestie shal shine in perfect beautie before vs where all thinges shal be our owne and we shal bee thine A happie lordship a happie Earledome a hap pie man whose honour teacheth him thus to know the Lord who hath had mercie vppon him These and such like meditations thoughts which carrie vp our mindes from the Creatures to the Creatour and from our worldly calling to him that hath called vs these doe leade vs into the rest of the Lorde these are our holie woorkes on the sabbaoth dayes and this is our wisedome in enioying all the benefites of god But of this meditation I spake before vnto you in the exposition of the sixt verse of the second chapter Nowe touching this woorde whereof we haue heard so much that is the rest of God we must marke how the scripture vseth it sometime for the trueth which is euer one somtime for the figures whiche haue beene diuerse The true and perfecte rest is that which is now begonne in vs the resting from our owne workes that is our dyinge vnto sinne the crucifying of the olde man that wee may giue ouer our bodies vnto the Lord to be seruants of righteousnesse and that onely his spirite may reigne in vs that as Paule saith it be not nowe we that liue but that it be Christ that liueth in vs and this rest shal be made perfecte in the resurrection of the iust when we shal be ioyned vnto Christe our head and God shal be vnto vs all in all The figures of this rest as I saide haue beene diuerse The first figure was the rest of the sabboth day called our rest because wee were without bodily labour only in spirituall exercise to consider the works of God his greatnesse and power and goodnesse therby to learne with al our harts to serue him to glorifie him as our only god so y al the seuenth day longe while the sunne shined it preached vnto the people that they should ceasse from sinne and serue God die vnto the world and liue in him An other figure of this spirituall rest was the lande of Canaan called their rest because they ceassed from the fearefull trauell of the solitarie wildernesse and from feare of enimies which alwayes rose againste them from their bondage before in Egypt now inhabiting a quiet countrie full of all fruit and pleasure and their spirituall exercise in this rest was to see from what miseries God had deliuered them what blessings he had giuen them howe mightilie he saued them from al hurt of man and beast and euerie creature and therfore now in a holy rest and quietnesse to be thankful vnto him to serue him to trust in him to rest vnder the shadow of his wings An other figure of this rest was also y tēple of whiche it was said This is my rest for euer here wil I dwel for I haue a delight therin called also the rest in respect that before the tabernacle and the Arke was carried from place to place but nowe it was settled for euer in mount Sion the spirituall exercise of this rest was that God had now made knowen vnto them his statutes and ordinaunces in which they should liue his couenauntes and promises were sure vnto them and that they shoulde not immagine vaine thoughts or followe their own deuises but abide in the waies of God acknowledging them alone to be the wayes of life and so giue ouer them selues to walke in them These were the figures of this spirituall rest which abideth for euer and vnto vs nowe to whō figures haue ceassed this rest is set out clearlie in it self that we should liue in it ceasse from our owne workes doe the woorkes of our God and worship him in spirit and trueth hauing according to this exhortation of our Apostle our Sauiour Christ our onely prophet to rest in his woorde our onely priest to rest in his sacrifice for sinne our only king to rest in his defence our only head to rest in his nourishment who only with his blessed spirite feedeth vs to eternall life and worketh in vs all in all This is that kingdome of God whiche we are taught to pray that it may come and prosper and this is that the prophet Esay sayth of the roote of Ishaie that in those dayes his rest should be glorious this is the trueth sigured in all the former restes of the Sabboath of the lande of Canaan of the temple as Zacharias ful of the holie ghost doth most plainly shew This is saith he the othe which he sware to our father A brahā that he would graunt vnto vs that we beeing deliuered out of the handes of our enimies might serue him without feare in holines righteousnes al the dayes of our life and this rest hath in it as Paul saith a pure heart that is vn◅ed cōstant loue a sincere saith that is holy and true religion and a good corscience that is peace toward God through Iesus Christ and these properties of our rest deerely beloued mark them wel that we may knowe the place where we dwell in peace and lest we thinke foolishly that we are at rest when yet we are tossed in the tempestuous sea our religion must be pure and vntouched from the curious and entising fancies of Philosophie from traditions and decrees of men from superstition of the elements of the worlde as meate drinke daies times and such other to be short pure from al thinges which Christ our only prophet hath not taught vs And how can we thinke then that we are yet in this rest if we be holden with decrees Touch not tast not c. if counsels and fathers whiche are diuerse and daily renued do lead vs with their sūdrie indgments what rest is in my religion if thus I muste walke vncerteinly It was said of the first rest What I commaund thee do that onely this rest is nowe abundantly confirmed vnto vs more amplie thē before as Christe is greater then Moses and how then do we seeke after any instruction but onely after the word of Christe alone Againe seeing in our rest is vnfeigned loue contention and strife quarels are cast out how do we say we are entred into our rest when this dissention is amōg vs one with another let vs looke vnto it wel to whom it belongeth It is a greuous thing to trouble the peace of the church so is it a greuous thing to see trueth lye hidden or despised therfore iudge not you rashly nor condemne any mans worke before it be tried We are called vnto a rest and let vs nourish our peace who soeuer fall out with vs let vs not fall out with them but let vs seeke the truethe in loue and so shall be built vp the