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A03787
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A sermon preached at Paules Crosse the ix. of Februarie. Anno Dom. 1583. By I. Hudson, Maister of Arte, of Oxon
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Hudson, John, M.A., Oxon.
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1584
(1584)
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STC 13904; ESTC S116559
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46,934
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118
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is called new not as lately ordeined and prepared of God but because it was new and straunge and scarcely knowne vnto men not as though there were another way into the holy place before it but because there neuer shall bee any succeeding after it So likewise it is called a liuing way because it is opposed to the olde and dead waie of the lawe which by reason of the weakenes and imperfection thereof is worne out and vanished Because it surelye leadeth vs to immortalitie life Because it is dedicated and prepared by the liuing body of Christ and not by the dead carkasses and offeringes in the lawe and because it admitteth none that lye dead and sencelâ—sse in their sinnes but such as are quickened in Christ and are aliue vnto righteousnes by the spirite of God Nowe then if the blood of Iesus as here the holye Ghoste taught vs be the new way be the liuing way be the onely way into the holy place into the kingdome of heauen which not we can prepare for our selues but Christ hath prepared for vs through the vaile of his owne fleshe And therefore suche a waye as admitteth neither succession nor perfection nor supplye nor myxture nor fellowship of any other what shall wee thinke of those men that yet seeke them by wandring pathes of error and would rather returne into Egypt by the olde Traditions of men and deserts of their inuentions then enter into the Sanctuarie into the holy place of rest by this new and liuing way here taught vs the blood of Iesus Or what other can we iudge of those their Monasticall vowes and orders of their new found out fraternities distinctions and degrees of their wilfull and voluntarie seruices not required at their handes of their dayly and propiciatorie sacrifices auaileable both for quicke and dead of their preparatiue meritorious satisfactory redemptory and supererogatory works of their merits of congruity equalitie and condignitie of their proper and inherent iustifiing righteousnes of their ignorant prayers and superstitious inuocations mediations intercessions of Saints shrines and Images with other like erroneous supplements of mans deuising set forth and still with confidente asseuerance auouched as the best and onely way into the holy place with out the which there is no entraunce there is no passage What I say can we iudge of them euen by the directe rule and doctrine of this place without digression but that they are meerely derogatorie and iniurious to the bloode of our Sauiour Iesus And so consequently the way of sinners wherein he is blessed that hath not walked and that darke and slipperie waye wherein they stumble and fall backwarde and are broken and are snared and are taken as Esai saythe For if an other waye maye bee founde out after it into the holye place then is not the bloode of Iesus the newe way it is not a liuing waye if it fade or bee decayed in his former strength and nature and nowe needeth further supplye and ayde neyther yet the waye into the holy place if it doe but helpe and enter vs at the first leaue vs to our own free will to our own directioÌ„ or any other meanes before wee attaine the end But they accuse our doctrine because say they it is new and glory in their owne deuises as though they were very olde wherein to aunswere breefely both â—auils they craftily deale with vs in deede according to that olde practise of the subtle Gibâ—onites who to make a league with Iosua tooke olde sâ—ckes olde bottles for their iourney and olde torne raiment on their backes and al their prouision of bread and victuals very old and drie so faining themselues Ambassadours from far Countreis In like sorte but to a contrarie ende the Papistes still hold out and shew vnto vs like Gorgons head to fray men with the sight a pretext or painted Image of hoare and vncontrollable antiquitie they will prescribe against Iosua by possession of the lande before him they would seeme to come from farre they would be of the Aboregines without any beginning or from the beginning it self And al things that they vse and maintaine amongest them are olde they beare vs in hande and very auntient But as the deceitfull Gibeonits being tried out were not the men they seemed but were neighbours and borderers vnto Iosua So these haue nothing lesse then the age and antiquitie they would challenge to themselues as doth plainly appeare by relation of their owne histories in the institution and ordinaunce of euery seuerall thing And therefore as Ieroboams wife though shee muffled and disguised her face and countenaunce yet the Prophet could descerne her so soone as she began to speake So though they muffle disguise and new attire both themselues and their errours with straunge and vnwonted garmentes yet so soone as they come neare to speake and declare their message they are found but the wife or darling of an Idolatrous husbande seeking vnrecouerable health for their dying and vncurable childe they are found but false and subttile Gibeonits pretending that they are not and apples of Gomorha which as S. Augustine saith seeme faire and beautifull to the eye but if you touche them with the finger they fall to dust and cinders True it is that Sainte Basil sayeth to Amphiloctius Persuasiua sunt quodamodo vetera dogmata velut an antiquitate canitie quadam reuerendum quiddam habentia Olde Religion opinions are verie apt to perswade men as hauing in antiquitie somewhat to be reuerenced for the graie heares thereof But herein againe is required wisedome and as much wisedome in these our euill daies as had Salomon in finding out the doubted mother of the childe For truth many times is accused of noueltie and errour lyeth hid vnder the tytle of age For so the Gentiles saith Lactant. assaulted y e Christians faith with this rampire And Symachus the sworne Enimie to Christ as saith Prudentius stoode much vpon this reason And Cresconius against Sainct Augustine was armed with this buckler This sayth he is auntient our fathers receaued it of their fathers True saith Sainct Augustine Sed errantes ab errantibus As the Iewes receaue by tradition of their fathers that the body of Christ was stolen out of the sepulcre which beeing false at the beginning continuaunce of time cannot make it true Our waye our religion and doctrine say they is very old and auntient and therefore to bee preferred this cloake and coulour this their vsurped reason had likewise the Gebeonites the Iewes the Gentiles Cresconius Symachus Demetrius the Siluer smith the town â—larke of Ephesus and generally all infidels against the Christian faith but most vntruly auouched But yours say they is strange lately sprunge vp and newe So sayde the Athenians to Sainte Paule calling him a bringer of newe Diuels and may we not knowe what this newe doctrine is whereof thou speakest yea it is newe saye they and
A SERMON preached at Paules Crosse the 〈◊〉 Februarie Anno Dom. 1583. By I. Hudson Maister of Arte of Oxon. Through thy commaundementes I get vnderstanding therefore I hate all vvicked 〈◊〉 Psal. 119. Imprinted at London by Thomas Purfoote and are to be solde at his Shop ouer against Sainte Sepulchres Church 1584 Heb. cap. 10. ver 19. SEeing therefore brethren that by the bloud of Iesus wee maie bee boulde to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ruler ouer the house of God Let vs draw neere with a true hart in assuraunce of faith sprinckled in our hartes from an euil conscience and washed in our bodies with pure water Let vs keepe or let vs hold fast the profession of our hope without wauering for he is faiâ—hfull that promised And let vs consider one an other to prouoke vnto loue and to good workes Not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the daie draweth neere WHen Moses would exhort and stir vp the people of Israel to all diligent regard and accomplishment of their duetie described in the lawe after breefe rehersall of the great woonders and manifold benefices wherewith the lord God had both strengthned their wauering faith and susteyned their mortall liues in that their longe and wandring pilgrimage in the desart he speaketh as a most effectuall collection to excite them therevnto putteth downe the coÌ„tinual presence of God still ready to heare defend them with the excellencie and equitie of those there enioyned ordinaunces and lawes which should be their vnderstaÌ„ding their wisedome and glory among al people For what nation saith he is so great vnto whoÌ„ gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye The same argument and reason inferred then as most forcible to worke obedience in the harts of those olde stubborne people vnder the lawe whiche had but a shadow of good things to come and was onely a Schoolemaister vnto Christ ought much more to be effectuall among vs in these daies and times of grace seeing the Lord commeth nearer vnto vs then he diâ— vnto them seeing we enioy the trueth body substance of those their figuratiue shadowes and haue precepts of doctrine ordinaunces and lawes by so much both more honorable and more profitable and higher then theires as they haue receaued a farre more excellent name and are seales and coÌ„firmations of better promises then they had For to theÌ„ God camâ— neare in fire and lightning in stormes and thunders and most terrrible manner on y e mountaine to declare his wrath against sin But vnto vs in fauor and goodnes in reconciled loue bowels of mercie freely pardoning and remitting our sinnes vnto them he spake by Angels and prophets and appeared by the ministrie of his seruant by whom he gaue a lawe But vnto vs by his dearely beloued and onely begotteÌ„ sonne by whom he hath giueÌ„ grace truth Unto them 〈◊〉 gaue the couenant of boÌ„dage of feare 〈◊〉 for a time Unto vs y e law of libert◠〈◊〉 â—doptioÌ„ eternal life for euer So thaâ—â—he declaration of sin coÌ„minatioÌ„ of pâ—â—â—â—hmeÌ„t to be inflicted by y e law were 〈◊〉 such price reuerence among theÌ„ much more should the promulgation of grace and free remission of sinnes be now acceptable vnto vs And if the ministration of condemnation as S. Paule saith figured in stone were glorious much more shall the ministration of righteousnesse by fayth in Iesus Christ exceede in glory And therfore seeing it is more directly saide and applyed vnto vs Christians now then it was euer to the Iewes that the Lord commeth so neere vnto no people as vnto vs Neither is there any Nation that hath ordinaunces and lawes so righteous so excellent and profitable as are all those wherein our Christian duetie is limited and described vnto vs It is also requisite that we duely consider and regarde the prerogatiue of this our calling vnto whome God in mercie stooping as it were so lowe doth discend and come neere and carefully obserue those his righteous lawes and precepts whereby wee maie approche and draw â—eere in all obedience vnto him againe Both which wee haue heere accordinglâ— set downe vnto vs in the scope of this present Scripture conteining a short abridgement and recapitulation not onely of this present Epistle to the Hebrues but euen of all the whole Gospell it selfe and of all our Christian life and duetie as wherein the effect and summe of all is contriued and knit vp Which although it contain matter more copious and plentifull then can exactly be discussed at one time Yet for our better and more orderly proceeding in so large a fielde and compasse may well be deuided into two generall partes and braunches First a theoretical position or doctrine of knowledge respecting our beleefe and faith as how neere the Lorde in mercie by the reconciliation of his sonne commeth downe vnto vs And secondly an application of this doctrine or hortatorie illation to the performaunce of all suche dueties as are answerable thereunto and requisite to the direction of our conuersation and life The first againe conteineth chiefely two thinges First the abrogation of the Iewish Priesthoode of their dayly sacrifices and legall obseruations and rights and secondly a confirmation of our finall attonement wrought with God and redemption by the bloud of Iesus once offered for all vpon the Alter of the Crosse wherby he hath made perfect for euer those that shall bee saued Both which bicause by way of allution or collation they are here set downe and deliuered in one I will also so proceede ioyntly to handle them in one and not deuide them in discourse of my speache In the second part again to be performed in our behalf whereby wee shall approche and come neare in obedience vnto God are required specially three thinges faith to enter and conduct vs in the way hope to strengthen and vphold vs to the end and thirdly loue and charitie to the comfort and encouragement both of our selues and other Our faith must not be naked or solitarie but clothed and accompanied with attendaunce of these properties a true harte and a good conscience so as both â—ur bodies and mindes maye be sprinckled and washed from all contagion of sin our hope must not bee wauering and vnconstant fitting and turning like our earthly affections after the variable nature of the obiect wheron they are placed but stedfast and vnmoueable grounded on the faithfull and vnchaungeable promises of almightie God And our loue must not