the knowledge of God not onely by the heauens which declare his glorie nor by the firmament whiche sheweth his work nor by any of Gods creatures in which his eternall power and Godhead doth appeare shine and of which light all nations are made partakers but they are also lightened with his holye woorde which is a lanthorne to their feete and a light vnto their steppes and haue hearde his Gospell preached vnto them vnto the which they haue agreed that it is the word of life The second note of them is y they haue tasted of the heauenly gift the heauenly gift is the life and great saluation that is in Christe Iesu by whom we are reconciled which likewise our Sauiour Christ calleth the gift of god speaking to the woman of Samaria and this is that knowledge into which they are lightened by the gospel and this they do not only knowe but of this gifte they haue also tasted whiche is they haue gladly sometime receiued it and reioyced in it like as our Sauiour Christe describeth them by the parable of the stonie ground that incontinently with ioye they receiue the seede and which also he noteth in the Phariseis speaking of Iohn Baptist whiche was a shining lampe among them and they for a season did reioyce in his light The thirde note of these men is that they haue beene partakers of the holie ghost which is that many graces of the spirite of God haue beene giuen vnto them as these two aboue named y they are lightned with knowledge reioyce in their vnderstanding which is neither of flesh nor bloud nor of the will of man but of the holie ghost vnto these we may adde also others as y gift of miracles the gifts of toungs or any such that God hath distributed vnto these euen as he wil these things or any of them when they haue receiued to the praise of God glorie of his holie name they are made partakers of the holie ghost and they are blessed with heauenly blessing The fourth note is that they haue tasted the good word of God not much differing from that he first spake of that they were lightened that is that they had knowledge of God not onely by his creatures but muche more by his worde But heere naming the good word of God hee noteth especially the Gospell by comparison with the lawe as if he shoulde saye they haue knowen God not onely by his lawe which is fearefull to the sinner but by a more sweete vnderstandinge of the Gospel which saith Come vnto mee all you that labour and are laden so calling it the good worde as that which is glad tydinges of saluation and therefore also good because they haue tasted it good and ioyfull and haue seene the glorie of it as the greatest treasure that is giuen vnto man. The fifte and laste note heere set foorth is that they knowe and confesse that this Gospell hathe the ende eternall life and Christe is a mightie Sauiour who will keepe for euer those whome he hath purchased and hee nameth the worlde to come because the spirite hathe lightened them to see the latter ende of this corruptible worlde and to knowe assuredly that here they haue no dwelling citie but another habitation is made for Gods chosen not with mortall handes but euerlasting in Heauen and calling it the powers because it is made so strong in Christe Iesu that it can neuer be assaulted for all power is giuen vnto him in Heauen and in Earthe and hee hathe made that heauenlye Citie glorious for his Sainctes throughout all worldes Thus hath the Apostle described those persons whome he biddeth beware that these fall not backe to chaunge so greate glorie into endlesse shame for if they will turne these thinges vpside downe and the graces that they had receiued to Gods glorie abuse them to the reproche of his holy name it is vnpossible they should rise againe by repentance And thus farre of the persons what giftes they haue receiued wherein yet let vs vnderstand a great difference betweene these men which fall away and the giftes which are in Gods elect that cannot perishe nor euer sinne against the holye Ghoste First in the measure of grace that they haue receiued there is great difference or rather no comparison then their obedience according to this grace is nothing like The wicked are but lyghtened with the beginninges of the Gospell the electe are more instructed in the mysterie of Godlynesse The wicked haue but tasted of the life that is in Christe the Electe liue not them selues but Christe lyueth in them The wicked are but a little made partakers of the spirite by some giftes of grace that are within them the electe are watered so farre with the spirit that they to be baptised in the death of Christe to dye vnto sinne to liue vnto righteousnesse so that sinne shall not reigne in the mortall bodye The wicked haue but tasted the Gospell of Christe and his sauing health the electe are fedde with his mercyes and still they hunger and thirst after his righteousnesse see with exceeding â—…oy the height the bredth the length the depth of the mysterie of their redemption The wicked haue felt the world to come and haue for a little while delighted in it the elect haue their conuersation altogether and with great gladnesse loke from thence for a sauiour that this life is not deare vnto them but they will holde it foorth in their hands to all persecutions to finish the short course that they haue here with â—…oy These are great differences but the greatest is yet behinde the wicked they are straungers euen from y womb not ingraffed into the body of Christ nor haue any feeling of election in them selues but the godly are indued with faith and assured hope that if this earthly tabernacle be dissolued they haue a dwelling place with GOD himselfe who hath loued them this hope they delight in in this they liue in this they rest while this is assaulted they despise the worlde when this is vnshaken then is their sorrow but the wicked it is not so with them their hope is not this for their ioy is onely heere when they haue examined the secrets of their owne harts they shall rather finde that their bellie is their God for notwithstanding all the gifs of God that they haue receiued yet they want this measure of fayth by which they are persuaded that God is their God and their delight is all in the Lord alone And againe the obedience that they shewe in their life it is not to the true obedience that God requireth as their faith is no true faith for God requireth this alone that we loue him with all our hearte with all our soule with all our strength with all our vnderstanding and that we loue our neighbour as our selfe but this loue is not in them nor they haue not this end of all their works that they may
vs If it were thus yet what is become of building religious houses of pilgrimage of numbering many prayers of their holie orders their garments their fasting c All these they let sink in their own shame with out defēce for these applied not the death of Christ vnto vs but in the merite of the worke they were commended But as these haue no colour of good defence so the excuse of the other is very vaine for how say they that the pope or priests applie the me rites of Christ seeing this application cannot stand by their owne confession without a real sacrificing of Christ For saith not y Apostle here that Christ did it by him selfe not onely making Christe the woorke but also the woorkman the price and the chapman the sacrifice sacrificer not al the world can giue any other recompence for sinne but him nor all the world can giue him but him self as both more plainly we shall heare afterwarde And here is expressely saide that he did it by him selfe with as great warrant giuing vnto him y doing as the thing done As wel and with as litle sinne we may choose another sacrifice as another sacrificer For by the same worde of God bothe are giuen to him a like And as there is not mentioned any other thing that euer could be offered so there is not named any other person that euer could offer this But as he is alone our king and alone spoiled principalities and powers vpon his crosse so he is alone our priest and alone he sacrificed vp his bodie once for all Now where it followeth in the Apostles words That he sitteth at the right hand of high maiestie we must first marke the change of wordes where it is vsually saide he sitteth on the right hand of god Here he saith on the right hand of the highest maiestie whiche is as it were an interpretation of the right hand of God signifying nothing else but the power and glorie of God giuen vnto the person of the mediatour according to that saying of Paule God hath highly exalted him and giuen him a name aboue all names Beside this seeing the right hand of God doth signifie his power wee must learne to be wise hearted not make vnto God a right hand or a left like vnto ours Wee know the commandement Thou shalt make vnto thy selfe no grauen image nor the likenes of any thing that is in heauen aboue or in earth beneath or in the water vnder the earth Let vs giue our obedience and confesse that God is incomprehensible not like to any thing which possibly our bodilie eyes can see And let vs not seeke vaine pretences that we might committe sinne and see it not to say I will make it for a remembraunce or the more to stirre vp our mindes make it howe thou wilt the precept is broken which saith thou shalt not make it And be thou well assured as long as S. Paules wordes shall betruer then thine so long it shall stand that if thou do make any similitude in the worlde to represent God Thou hast now turned the trueth of God into a lie changed the glorie of the incorruptible God to the likenes of the image of a corruptible creature and if accordingly God giue thee vp to a reprobate sense for this pride in thine owne wisedome he doth with thee but as he did with thy forefathers therfore take heede The cause why the Scripture attributeth vnto God eares and eyes and hands and feete it is because we are not able yet to comprehende any thing of Gods maiestie therfore the holie Ghost applieth speach to our infirmitie that we might by these woordes the Lord seeth heareth kepeth and ruleth al things that in him we might boldly trust Let not vs carrie away this great goodnesse of God into rebellion to leaue his glorie whiche we see onely by faith and make him handes and feete and gray haire like vnto a wretched bodie that is consumed with yeares But the time is past Let vs pray that it would please God our heauenly father to humble our hearts vnder the mightie power of his sonne Christ that wee may feare loue and obey him reioycing in the excellencie of glory that he hath giuen vnto vs who is the sonne of God and the Lord increase in vs our faith and hope that in the assurance of Gods loue our consciences may be at peace and in the reuelation of Gods glorie our hearts may be filled with ioy in the Lord which we be seech God to graunt vnto vs euen for his sonnes sake our only mediatour and aduocate Amen ¶ The third Lecture vpon the 4. 5. 6. and 7. verses 4 And is made so much more excellent then the Angels in as much as he hath obteyned a more excellent name then they 5 For vnto which of the Angels said he at any time Thou art my sonne this day begat I thee And againe I wil be his father and he shall be my sonne 6 And againe when he bringeth in his first begotten sonne into the worlde he saith And let all the Angels of GOD worship him 7 And of the Angels he saith He maketh his spirits his messingers and his ministers a flame of fire IN these wordes as I tolde you the Apostle beginneth to set out the person of our sauiour Christ by comparison with Angels and this comparison he maketh in many pointes as wee shall heare that the more cleare wee see it tho more effectually we might confesse his high Godhead and therefore aboue all thinges to set him alone called in the new testament the high Prieste and Prophet and King of his people And the first comparison here made is of the first title before giuen him that he is the naturall sonne of God begotten of the substance of his father whereby he must needs be one and equall with his father which name as no Angel hath it so no Angel is to be compared to him That thus the Apostle taketh the name of Sonne according to the dignitie of nature it is plaine in his owne wordes saying And is made so much more excellent c. verse 4. making his excellencie according to his name his name according to his excellēcie For otherwise the name of the sonne of God may be giuen to euery one of vs as God calleth Israel his first borne and all the elect the sonnes of God So the magistrates are sonnes of God and the Angels also the sonnes of God but we by adoption grace the magistrate because he executeth the iudgement of the Lord the Angels by creation none of vs according to the worthinesse of our owne nature But by nature substance eternitie as the Apostle here meaneth there is none the sonne of God but Christ alone And that thus Christ is the sonne of God he proueth it first out of the second psalme where it is said Thou art my sonne this day haue I begotten
heere taught vs by the apostle The church of God is not found by places and countries it is but a foolish thing to say Here is Christ or there is Christ he is in the desert or he is in the towne but as where the carcase is there are the Eagles so where are men that beleeue in Christ there is his Church This is the Apostles meaning when he saith Whose house are we Now as we haue learned to seeke the church not in places but in the harts of men so in the words folowing the men are also described that by their marks we may know them from other men of the world which are not of the house of God but an assemblie of the wicked It followeth If we hold stedfast the confidence and reioycing of our hope vntill the end Here the Apostle setteth downe three especiall marks and properties by which the Churche and children of God are knowne the first is the ioy of their hope the seconde the assurance of it the third the constancie and perseuerance vnto the end The ioy of our hope is a present feelinge of immortalitie and the glorie of God which the holie Ghost kindleth in our hearts filleth vs with all heauenly gladnes according to the promises preached in the worde of trueth which is his Gospel And let vs not thinke but that God hathe done thus with vs whom he hath chosen to eternall life He hath prepared our hearts to know and feele his vnspeakable gifte which he hath giuen vs for if we should bestow any gifte vpon men we are not so vnwise to giue a precious thing vnto him that knows not what it is we would not giue him a Diamond that would thinke it to be a piece of glasse nor wee would not giue him a pearle that would thinke it to be a graine of salt for so we should leese both our labour and our thankes And shal we thinke the Lord wil so bestow his heauenly blessings will he giue his gifts to those that know them not who can not giue him againe the praise of his goodnes no he will neuer do it but as Peter sayth he hath taken vs for his owne people to the ende we should shewe forth his vertues that hath called vs out of darknes into his maruelous light therefore if we bee in the couenant of his grace appointed to the inheritance of his glorie it is impossible wee should not feele the comfort of it and know the height breadthe of his great mercie and grace If there be a barren and fruitlesse man that knoweth nothing of all this in whose eares the sound of the name of God hath neither feare nor reuerence and in whose heart his knowledge hath neither ioy nor gladnes he is yet a straunger from the church of God and cannot challenge anie part or fellowship of the Gospell of Christe for while he can feele no greater pleasure then of bodily delite his eye to see his eare to heare his mouth to taste his skin to touch why is not the oxe as good as he for these thinges are vnto the oxe as well as vnto him or if honour riches authoritie credite fauour be the things he loue moste and in which he hath greatest comfort what is he better then the Paganes infidels that were before him in whome this desire was as much and this delight muche more abounding then vnto vs for we in respecte of them are beggerly tenants and they in respecte of vs were monarches of the whole worlde If these things coulde make the house of God the house of God were among the beastes of the field or among sauage people worse then beastes whose desires if they be our desires and their delightes if they be our delights we shal be of them and they of vs but the house of God shal be of neither of both for in the house of God is this hope that we speak of a feeling I say of Gods glorie in whiche we haue pleasure more then in all the worlde Let vs take an example of Paule in steede of manie he protesteth thus I accompt all the world to be losse vnto mee yea I accompt it but as doung to the ende I may winne Christe haue thou this heart and thou hast peace and thou hast sealed it that thou art of the house of God and this is it that the Apostle teacheth vs heere in these wordes if we holde this reioycing of our hope stedfast vnto the end Another thinge heere to be learned if wee will knowe our selues to be this house and Churche of God is that as we holde this hope so we must hold it stedfast and without wauering vnto the end for so the Apostle sayth We must haue stedfast assuraunce of our hope he calleth it in the sixt chapter A full persuasion of hope Sainct Paule calleth it His intentiue hope a hope in which he shall neuer bee frustrate So that this assurance and ful persuasion is in a true and liuing hope and it casteth out mistruste and wauering euen as fayth doth for fayth hope cannot be separate neither in nature nor propertie but if you haue fayth you haue hope and as your faith is so is your hope a sure faith a liuely hope a wauering faith a blinde hope for our faith is a persuasion of the loue of God in Christ our hope is an apprehēsiō of the glory which by that loue is giuē to vs. It can not be that we should knowe the loue and grace of God which is our faith but we must know the fruit of his loue that is his glorie eternal life which is our hope if therfore we be sure God doth loue vs in Iesu Christe wee are also sure that God will glorifie vs through Iesu Christe and as our fayth reioyceth in Gods fauour so our hope reioyceth in Gods glorie and as our faith is sure that nothing shall separate the loue of God from vs so our hope longeth after the incorruptible inheritaunce which we feele and knowe is laide vpp in heauen So this constancie and boldenes of our hope without wauering laid vp in our breastes and crying stil within vs Come Lorde Iesu this hope is our warrant we be the house of god And all this I speake more plainely in mo words because there are so many which either cannot or will not vnderstande it for they conceiue no other thinge when wee speake of hope but a desire to haue a thing wherof we doubt if we aske of thē whether they be sure to be saued through Christ they will answer they can haue no assurance for thē how could they hope thus they make them a hope of their owne a new hope which the Church of God knoweth not a doubtfull desire of a thing they wishe in steade of a present feelinge of the thing they long for But let vs be wise hearted and knowe before the Lord as the Apostle
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
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
word of truth we do see where the sixe tribes of Israel do curse such presumption In the xxvi of Deuter. vppon Mouut Eball Ruben Gad Asher Zebulon Dan and Nepthtalim they pronounce a decree Cursed be he that confirmeth not all the words of this booke and all the people shal say A men If to confirme and ratifie be not to repeale or giue contrarie dispensation then all the Israel of the Lord must accurse his blasphemie that wildispense against the word of god We see the Pope vseth a triple crowne and challengeth honour aboue Emperours and kings but if we haue learned the commaundement of Christe and are lightened by it to iudge betweene good and euill when Christ saith Kings of the nations reigne ouer them and their rulers are called gratious Lords but it shall not be so among you we muste needes knowe the Popes pride is intollerable which taketh such honour vnto him selfe We see how they cry against vs The Church the church make vs beleeue that they are the church and they cannot erre but if we be exercised in the scripture to discerne betweene trueth and salshod we knowe that Christ hath built his church vppon the rocke which rocke is not Peter and his successours in Rome as the Pope expoundeth it but our Sauiour Christe sayth He that heareth his woorde and obeyeth it he is the wise man that buildeth vpon the rocke and neither stormes nor tempestes nor the gates of Hell shall preuaile against that buyldinge and Sainct Paule saith The foundation or rocke vppon which we be buylte is the doctrine of the Apostles and Prophets And who so euer commeth vnto vs and bringeth vs that doctrine though they say they bee Apostles yet they belyers and though they say they be the church yet they are an assembly of theeues and murtherers Let vs then bee wise at the laste it is not ignoraunce it is perfect knowledge it is not infancie it is ripe vnderstanding that must commend vs vnto God. And mark it wel that you may knowe what God requireth of vs That which is here translated long custome the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a knoweledge with long studie and practise learned as lawe in the Iudge or counseller as physick in the learned expert Physician so must diuinitie be in vs. Againe he sayth we must haue our senses exercised it is not enough to know nor to know much but wee muste bring the practise of it in our life neither concealing our knowledge nor withholding our obedience but with minde and bodie testifying our faith til experience teach vs that Gods spirit hath the victorie in vs Lastly he sayth wee must be able to iudge betweene good and euill or as S. Paule termeth it able to trie the difference of things one from other that is that we may know how to discerne betweenâ—… Gods wisedome and mans vaine inuentions betweene trueth and falsehoode betweene vertue and vice not as the manner of some is that stil be babes and worse then babes with whom if you wil reason of their religion to persuade them by the worde of trueth they will say I am not booke learned I can not dispute with you let me alone with my faith other men haue bene as well learned as they be now I am sure they beleeued otherwise are not these miserable people and are not they more miserable whiche thus haue seduced them and shall not wee thanke God this day who hath saued vs from suche vnspeakable madnesse both of the cursed teacher and of the wretched disciple yes dearly beloued let vs thanke God and let vs leaue the blinde leaders of the blinde and let vs pray that God would giue vnto vs according to his glorious riches the strength of his spirite in the inner man that by faith Christ may dwel in our heartes and wee may apprehende with all the saints the heigth the breadth the length the depth and knowe the loue of Christ whiche iâ—… aboue all knowledge and be filled with the fulnesse of God. Nowe it followeth in the sixte Chapter Therefore leuing the doctrine of the beginning of Christ let vs be led forward vnto perfection not laying again the fouÌ„datioÌ„ of repentaÌ„ce from dead works of faith towards God c. In these words the Apostle first maketh the conclu sion of his exhortation therfore let vs leaue the beginnings and go foreward vnto perfection In the wordes following he sheweth by particular pointes what is this beginning beyond which we must go that we may be perfecte and hee numbereth foure points repentance from dead works faith towardes God the resurrection of the bodie eternall iudgment whiche principles were learned and confessed of Christian mens children in the day of their confirmation of Gentiles that came to the faith of Christ in the day of their baptisme in this meaning some thinke he calleth these forenamed points the doctrine of baptismes and laying on of hands meaning thereby that seeing this confession and knowledge is in vs then when first we are receiued into the felowship of the church to be partakers of their mysteries howe ought wee of all duetie to growe vnto greater knowledge and wisedome when now many yeares we haue bene of the Church daily taught all the counsels of God or it may bee that the Apostle here reciteth the manner of catechising vsed them in Churches for instruction of children in which they were taught especially these sixe principles of religion what they are and howe they should learne them that is Repentance Faith Baptisme Laying on of handes the Resurrection and eternall iudgement whiche things being first learned of them and giuen vnto them in bookes such as our Catechismes are the Apostle may seme to speake thus Let vs not alwayes be beginners when we were yet children we learned this since so long time hearing the word preached and religion more perfectly taught vs howe shal we be blamelesse if we learne no more By which wordes the meaning of the apostle is to giue vs no time of rest when we should thinke we were wise enough wee neede learne no more but as long as God continueth our life so long we should continue our studie still to knowe more of his vnsearcheable wisedome and goodnesse Touching the learning of these thinges to bee milke and meate of children I tolde you before by some examples howe we might vnderstand it it is milke to know these things in the simplicitie of the wordes it is strong meate to bee able to distribute them into euerie part and applie it to our selues in our life Repentance whereof he first speaketh hath here a sorrowe and purpose of amendment as these affections can be in children which is to be grieued or wepe for a thing done and to beware afterward for feare of the like but the wise and graue man that hath profited in the schole of Christe his sorrowe sinketh much deeper he
remembreth by good accompts what things the Lord hath done for him how he hath blessed him from what present perils he hath saued him how againe him self hath bene euer vnthankfull vnworthy of the least of al Gods mercies yea by many speciall crimes deseruing wrath and anger which thoughtes doe worke in him a troubled spirite and pensiue soule so that not onely teares but the state of the whole bodie sheweth the griefe of his minde and not the bodie onely but in all his life it worketh great care much praying anger with our selues feare desire zeale punishment also that by iudging our selues we may preuent the iudgement of God it maketh vs detest our sinne and the remembrance of our sinne as in the Acts of the Apostles they burne their bookes of sorceries which were of great price value and as Saint Iude sayth They hate euen the coate spotted with the flesh and according to this is the amendement of their life with all loue and desire If they haue beene extortioners they will make restitution if they haue beene vsurers they will giue back increase if they haue giuen their handes and knees and members of their bodyes to the Popish Masse with all their strength now againe they will deteste it and make it knowen they hate their firste sinne this manner of repentance is stronge meate of perfect men The second point heere spoken of is faith toward God of which so much as may be apprehended of children is called milke as to beleeue that God the father of his greate loue gaue his onely begotten sonne Iesu Christe to be made man who in his bodie might fulfil all righteousnesse and beare the punishment of sinne which also by the power of his spirit he ourcame and hath gotten eternall redemption for all that shall beleeue But so to examine this faith wisely and according to Scripture that when we finde the beginning in God the father the work in God the sonne the applying and bestowing of it in the holie Ghoste and when we be wise so to distinguish these graces in euery person that yet wee diuide them not as taking away from the one vtterly what soeuer especially wee giue vnto the other this I say when we haue so learned that wee see all the glorie of sauing health is in God no merit or desert in man but that without the law the righteousnesse of God is laid open vnto vs witnessed by the law and by the prophets then we be perfect to fede of this strong meate that faith alone iustifieth Againe when we knowe that this is the gifte of God with whome there is no chaunge nor shadowe of chaunge but he is constant in his loue for euer whē faith hereof taketh boldnesse that nether heigth nor deapth nor life nor death nor Angels nor principalities nor powers nor any creature shall euer be able to remoue me from the loue with whiche God hath looued mee this assured boldenesse is the meat of the man of God who is perfect in faith Likewise Baptisme the thirde thing here mentioned the milke of it is to knowe that by it they be sealed into the couenant of Gods grace and mercy which he hath to the fathers and their children but to knowe by this how to be baptised into the death of Christ that as he is rysen againe from the deade so wee should walke in newnesse of life that is to knowe that our Baptisme presenteth vnto vs the free forgiuenesse of our sinnes washed away with the bloud of Christe While as hee dyed and was buried for our sinnes so wee also should dye vnto sinne that it haue no more rule in our mortal body and as he rose againe from the deade so that death hath no more rule ouer him so we should after liue in newnesse of life offering vp vnto God our bodies and our soules who hath redeemed them and purchased them vnto him selfe To knowe all this according to the scripture is the perfect knowledge of our Baptisme Imposition of handes that was a solemne ceremonie vsed with prayer in whiche it was declared that the parties were accepted of GOD into his Church according to the faith of Christe whiche then they professed this was the milke which children had fead on But to see in it a free and bolde profession of faith before all men to be holden and a holy vowe or promise in whiche they bounde them selues to perpetuall holinesse by the laying on of handes as by a solemne othe to haue it witnessed of the Lord they were his children and to witnesse it in them selues they woulde abide the temples of the holie Ghoste to be short to promise a persourmaunce of all what so euer was hoped for in vs in the day of our baptisme this is the strong meate And this which this day ought to be practised as a thing verie profitable in the Churche of God it is miserably defaced by the Papistes for where it was in the Churche of God an vse that Christian children should be taught the principles of fayth which when they had wel learned and could giue a good accompt of their faith then in y open congregation with prayer and laying on of handes on their heades they were declared to be receiued as partakers of the graces and sacramentes of the church this good order the Papistes haue chaunged and made them a sacrament of confirmation onely by the Bishop to be ministred and by him to little children of no knwledge to whome hee giueth a newe Godfather or godmother which should speake for them when they cannot speak for them selues And whereas in the scripture this hath beene euer a ceremonie in solemne blessinges in sacrifices in admitting ministers in giuing spirituall giftes and no where vsed but onelie with prayer this order seemed base to them that knewe no end of their owne inuentions and they would needes haue crosses tapers oyle miters surplices c. without which there was with them no confirmation thus in this as in all thinges prophaning the holie ordinaunce of God. The resurrection of the bodie another poynte here mentioned was for Children that they might knowe their bodies should not die as the bodies of beastes to consume in earthe and not returne but that they shoulde rise againe at the latter daye and their owne bodies should be made immortall but in this also to see the glorie what a bodie it is whiche shall liue for euer which shal be made like to the body of Christ which shal be made able to stand in the presence and behold the glorie God of which shal be set free from sorrow care sicknesse death al aduersitie This mysterie which the Angels of God desire to behold when we can wisely see it know therefore we are here but pilgrimes and straungers another countrie is our owne whiche God hath made and not man in which we set our heart with all the delight and pleasure of it in this to reioyce this
Christ vnited with the person of his Godhead so the ways in which we are led vnto it they are imutable our faith is not quenched our loue not extinguished our hope faileth not nor the holy spirit can euer be takeÌ„ from vs but still they are newe euen to eternall life The fourth difference is in the fathers with whoÌ„ the first couenaÌ„t was made who though they were al called in Iesu Christ yet was there a difference of their honour euery one more exalted as God approched more neere vnto them So Abraham his posterity were a more honorable people then the other before him So the Israelites that had receiued the law dwelt in the land of promise had greater blessing then their fathers in Egypt So Iohn Baptist more then all Israel But now they that are called of Iesu Christ by his owne voice in him crucified before their eies haue aâ—…eined a singular honour the least of them touching their calling are greater then al Patriarches Prophets And these al in like precious faith like spirit like promises like couenaÌ„ts like accepted of god euery man in his own measure of grace No difference of Iew or Gentile learned or vnlearned but al haue throgh faith one entrance vn to the throne of grace that I neede not say now O Lord remember Dauid nor the couenaÌ„t made with Abraham But O Lord remember me the couenant which thou hast made with my fathers house For vnto all both those that are nigh and those that are far off there is but one couenant in Iesu Christ whome now we knowe not according to the flesh And this excellent glorie of Christian men dearly beloued as oft as I remember it it grieueth me to thinke vpon the madnesse of some who call them selues spirituall other temporal themselues clergie and other layitie them selues regular and other secular themselues they should say straungers from the Lord Iesus and other the liuely members of his body For what is it else to make this difference but to denie the brotherhode in the calling of Christe The fifte difference is that God then spake by his Prophets now by his sonne by Prophets meaning the continuall succession of Prophets in all ages For as they were men taken away by death so it was necessarie other to come in their places And because no Prophet was able to giue his grace to other or of his fulnes make other learned in the mysteries of God but they were al taught of the Lord therefore they had the credite of their worde euerie one in himselfe and none iudged by anothers gifts But so it is not with the Sonne of God for both he liueth to appoint vs teachers still and of his fulnesse he giueth all other their continuall increase of grace For which cause now the warrant of all dependeth vpon him alone And the greatest Apostle that euer was hath no other glorie but onely to be his seruant and messinger for he is that redeemer whose worde must be in the mouthe of his seede and in the mouth of his seedes seede after him for euermore So that it must needes be the pride of verie antichrist for a mortall man to exalt him selfe and giue the warrant of truth vnto his owne word that he cannot erre that all knowledge is in the closet of his breast that we must beleeue it as the Gospell what soeuer he decreeth A vile seruant so to swell in pride and set him selfe in the seate of the sonne of God why do we not abhorre it and rather kisse the ground vnder the feete of the Sauiour of the world to be slowe to speake out of our owne hart and quick to heare what hee hath commaunded And these be the differences which I thought good to note vnto you as the Apostles wordes plainely teach them Now where it is said In these last times meaning the daies in which this gospel is preached which also the Apostles and Prophets call the end of the world and last dayes It hath this name bothe for because in comparison of the age of the world these dayes shall be but few and also for that the will of God is finally reuealed in his sonne Christe who shall inherite the glorie to be our Prophet from the day in which first his father sealed him to that office euen to the latter end And thus much of this first verse Now let vs pray to almightie God our heauenly father who hath so loued vs that hee gaue his only begotten sonne to lead vs in the way of truth to saue vs from the bondage of death and to sacrifice his owne bodie for the raunsome of our sinnes that for his sake we may bee strengthened with the grace of his holie spirite to heare his word kepe it that we may in a good time and happie issue of our wayes be blessed by him who is our onely Sauiour to whome with the father and the holie Ghoste be honour and glorie for euer ¶ The second Lecture vpon the second and third verses 2 WHome he hath made heire of all things by whome also he made the worldes 3 Who beeing the brightnesse of the glorie and the ingraued forme of hiâ—… person and bearing vp all thinges by his mightie woorde baâ—… by him selfe purged our sinnes and sitteth at the right hand of the maiestie in the highest places WE haue heard howe the Apostle hath taught that our Sauiour Christe the sonne of God hath beene once sent vnto vs an eternall Prophet to teach vs all thinges which GOD hath done for our saluation through the preaching of the gospel to sanctifie vs all vnto him that him alone we should acknowledge to be our leader vnto eternall life Now the Apostle beginneth to proue this singular glorie to belong onely to Christe which he doeth by setting out a full and large description of him â–ª in which as I sayd he proueth him to be eternall God. Firste by his rule ouer all creatures verse 2. Then by the glorie of his owne person Thirdly by his great power Fourthly by his benefite bestowed vpon vs Fiftely by his glorie purchased to him selfe verse 3. Sixtly by comparison with Angels verse 4 whiche comparison he maketh in manie pointes as shall appeare in the residue of the chapter The rule of Christ ouer all creatures he sheweth in this That he is heire of all and created all By heire of all meaning howe in the person of a mediatour he hath restored all as in the person of the sonne he was the wisedome of God to make all And therefore called the heire because he restored not the worlde but by redeeming it and purchasing it vnto himselfe according as God the Father had giuen it to be a recompence of his worke in whiche respect it is said that God appointed him heire of all things This our Sauiour taught vs when he say de All power is giuen vnto mee in heauen
with mee this kingdome is a kingdome of darknesse a kingdome of sinne and it shall returne to the shape of his first beginning The kingdome of Christ shal be euer knowen by the scepter of the onelie Gospell preached and practised in it Now why is this called the scepter of righteousnesse Because saith the prophet it killeth the vngodlie the same exposition the Apostle immediately addeth Thou haste loued righteousnesse and hatediniqui◅ie therefore it is called a scepter of righteousnesse because it maketh the faithful righteous destroyeth the sinners from the face of the earth In this sense Saint Peter calleth it the seed of regeneration because by it we be begotten a-new into the image of God which is in righteousnesse So that heere we know whether we be of the Kingdome of Christ euen by the scepter by whiche we be ruled If the knowledge of the Gospel of Christ haue refourmed vs into a newe image to bee holie as our Sauiour Christ is holie that by his spirit the worlde be crucified vnto vs and we vnto the worlde then haue we our enfranchisement in this kingdome if not though we dwell in the mids of the Sanctuarie yet were we straungers from the lawe that came out of mount Sion And though we were baptised with all the water in the sea or as the Prophet saith though we wash our selues with Nitre and take much Sope yet our iniquities are marked before the Lord except we fele the forgiuenesse of our sinnes in the righteousnesse and holinesse of this kingdome of Christe And what madnes can be like vnto it to flatter my selfe as if I had my portion among the electe of God and yet dwell in tabernacles of the Children of the diuell that is I meane yet walke in all the sinnes of a corruptible man Are not Gods children his Sainctes be they not brought vnto him with the scepter of righteousnes doth hee not keepe them with the seale of his holie spirite If I see no good workes in my hands if I know neuer that the preaching of the gospel killed concupiscence in me and made me hunger and thirst after righteousnesse if I feele not the spirite of God to sanctifie more and more my heart al mine affections how can I say I am the childe of God No no talke while thou wilte vse thy libertie say thou art a Protestant renounce the Pope except thou loue righteousnesse euen as thou louest thy soule reioycest in weldoing as in thy life thou hast bene but an idle hearer of the worde of trueth Godlinesse is not made of wordes as a wood is made of trees but it is an earnest loue proceeding from a pure heart and a good conscience and an vnfeigned faith in whiche wee may glorifie God and do good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesu Christe by which the worlde wascrucified vnto him and he vnto the world They are godlesse Hypocrites which in worde confesse they knowe God but in deedes denie him They are Christs which haue crucified the fleshe with the affections concupiscēce of it they are of their father the diuell that in wickednesse do the desires of the diuell Let vs then learne dearely beloued in good time to be wise when we were in ignorance then we walked in the woorkes of darkenesse now we haue vnderstanding let vs walke as the children of the light if we take the gospel into our mouth let vs knowe it is a scepter of righteousnesse to reforme our life and whosoeuer he be that hath chosen this portion peace be vpō him vpon the Israel of God and he that withdraweth himselfe from this purpose euen as the Apostle after saithe Let our soules haue no pleasure in him And here let vs also marke howe the Apostle setteth out this righteousnesse of christ Thou hast saith he loued righteousnesse and hated iniquitie This is generall in all duetie which we do vnto God to loue the obedience with all our heart and soule and to detest and hate all the transgression and sinne So the Prophet Dauid saith I hate vaine inuentions but thy law I loue againe thy law I loue but I hate falshod abhorre it Euē so must we hate iniquitie if we loue righteousnesse and abhorre falshod if we loue the trueth and this is that eternall lawe whiche God gaue from the beginning I will saith he set enimitie betweene thee and the woman and betweene thy seede her seede But O Lord what a rebellious people are we where God hath commaunded all concorde and bound vs together in all bonds of vnitie One bodie one spirite one hope of our calling one Lord one faith one Baptisme one God the father of vs all yet al these bondes we breake in sunder anger hatred reprochful words quarels wounds murders euerie cursed thing but we reach our hands vn to it to make strife one with another and disanull the agreement which God hath made on the other side touching the workes of darkenes we wil walke in them and though God hath separated them from vs as heauen from hell or Christe from Belial and hath made the hatred of them perpetuall to vs and our posteritie yet we thinke as the Prophet sayth to make a league with death and to beat agreement with hel we will follow our fleshly concupiscence as though there were no lorde to controll vs and we will not hate sinne at all A corrupt nature to loue that which we are bid hate and hate that which we are bid loue but a more corrupt affection if we giue place to these desires and are well pleased to loue them still It followeth in the end of this seuenth verse thy God hath annoynted thee with the oyle of gladnes aboue thy felowes In this we may learne an other notable cause why we shoulde acknowledge Christ our onely King and Law-giuer Because he is thus annoynted that is in him dwelleth all fulnesse of grace and the treasures of all wisdome and knowledge are hid in him so that leaue him leaue his lawes leaue his scepter we leaue instruction we leaue righteousnesse we leaue eternall life And heere note that the oyle of gladnesse is the giftes of the spirite of God gladnesse to our selues because it filleth vs with ioy in the Lord and gladnesse to other because it powreth grace into our lips to cōfort the weak harted to make vs a swete sauour of life vnto life to all that hearken vnto vs The heart of earth y is dry and baren and beareth no ioyful fruite of the Lord God this oyle of gladnes hath not yet softened it to make it a fertile soile for the seede of the worde of god And the carelesse man of a dull spirite that is not touched with his brothers sinning but letteth him alone in his vncleanesse to sinck or swim to stand or fall to liue or die
God God dwelleth in him and he in god And who soeuer he be that for any seare of man or for any cause maketh it not knowen that thus he beleueth or wil not professe his fayth the scripture testifieth against the thoughts of his heart and sayth plainlie He loueth the glorie of man more thē the glorie of god Let vs not be guiltie of so great sinne for this cause the calling of the Gentiles was so greatly magnified because the name of God should be greate from one end of the earth to the other Howe doe we holde our peace if wee be called in this couenant and not onelie so but what creature is there whiche is his dumbe nature sheweth not out the prayse of his Creatour The Heauens declare the glorie of GOD and the firmament sheweth his hand◅e woorke howe should then man of whome GOD hath bene esspecially mindful ty his toung so excellent a member of his bodie not with it speake forth y praise of God and make the world his witnes what faith he hathe in Christe But of this I spake before in the eleuenth lecture and vpon the twelfth verse Nowe let vs pray c. The thirteenth Lecture vpon the 2. 3. 4. 5. 6. verses to these wordes whose house c. 2 Who was faithful to him that hath ppointed him euen as Moses was in all his house 3 For this man is counted worthie of more glorie thē Moses in as much as he which hath builded the house hath more honour then the house 4 For euerie house is builded of some man he that hath built al things is God. 5 Now Moses verily was faithful in al his house as a seruant for a witnesse of the things which should be spoken after 6 But Christ is as the Sonne ouer his owne house c. I Tolde you the Apostle in this Chapter beginneth a speciall discourse of the prophesie of Christ first as you haue heard making an earnest exhortation for vs to hearken vnto him Nowe he goeth forwarde and teacheth what maner of Prophet Christ is and howe we ought to account him First that he was ordeined of God next that he was faithfull in his calling for he saith He was faithful to him that appointed him for in that the sonne of god was as we haue hard thus made man this was gods appointment to make him our Prophet and in that he was appointed of God he is set forth with his warrant that he did not glorifie him selfe to be our prophet but his father gaue him this honour by his glorious voice sounding out of the cloude This is my beloued sonne in whome I am wel pleased heare him and let vs take heede not to refuse or despise him that is thus sent of God and speaketh from Heauen least we should be found to striue against god And here that it is saide God appointed him wee see the roote and founteine of this loue that Christ should come a sauiour among vs It was not onely in the person of the Sonne who gaue his life for his sheepe but it was also in the person of the Father who so loued the worlde that Hee gaue his onely begotten Sonne that euerie one which beleeueth should not perish but haue life euerlasting So that we know as the worke instrument of our saluation is in Iesu Christ God and man who was crucified for our sinnes so the first cause is in God the Father who according to his owne purpose and will hath predestinated vs in Christ before the foundations of the worlde were laide that we should be vessels of honour to set foorth the praise of his glorie who had mercie vpon vs. And as we must giue vnto our Sauiour Christe the glorie of our redemption in the sacrifice of his bodie or else we denie him to be the Sonne of God so we must giue vnto the Father the praise of his mercie that hath freelie loued vs and predestinated vs eternallie vnto life or else we denie that he is the Father of our Lord Iesu Christ for as this is our profession that Christ hath done the deede so this is our profession that God the Father hath appointed him vnto it And as the Apostle speaketh here that God appointed him to be our Prophet so our Sauiour Christ euer acknowledgeth that he was sent of his Father The second thing here witnessed of Christ and in which we are assured he is our onelie prophet we are prouoked to hearkē vnto him is that He was faithful in all the house of God This faithfulnes is truth and integritie in discharge of this office committed to him wherein he set all his care and industrie that he might be found faultlesse that like as he was sent of God to be a Prophet to reueale his will so he did faithfully perfourme it teaching only the doctrine ordinances of his Father as in many places Christ testifieth this faith in his doing My doctrine saith he is not mine but his that sent me Againe I doe nothing of my selfe but as my father hath taught me so I speake And again The words that thou hast giuē me I haue giuen thē How diligently then ought we to heare such a Prophet as hath so faithfully spoken And here we haue all a verie good lesson taught vs in the person of Christ to what calling so euer we be called of God in the same let vs be faithfull if wee be preachers faithfull preachers if we be princes faithful princes if we be iudges faithfull iudges if we be treasurers faithful treasurers if we be merchants faithful merchants what soeuer we bee faithfulnesse must bee our praise for as Saint Paule requireth of all Hee that hath an office let him be diligent in his office so hee giueth this as the prayse of all diligence It is required of euerie dispenser that he be found faithfull and euerie vnfaithfull seruant shal be condemned in his worke in the day that his accompt is called for for he that hath bene vnfaithful in things of this life which are fraile and fewe how can he thinke there shall euer be committed vnto him eternallthings and infinite in number And we must heere also marke that it is say de of Christe He was faithfull to him that called him that is to God for vnto God wee must make our accompt of euery worke It is true that Kinges make their vnder officers but the offices are all of God Kinges serue to appoint the persons in this ministerie of man but God alone appointeth them their work which is the ministerie of his iustice and the safetie of his people of which he also will aske an accompte and before him we doe all that we doe When Iosaphat King of Iudah appointed his iudges and officers he giueth them this charge Remember that now you execute not the iudgemēts of man but of the lord Ther fore in euery office thou bearest the image of
he beginneth his comparison making this as common both to Christ Moses that either of them ruled in the house of God and either of them was faithful in his charge but yet so as Christ was much more honourable therefore to be of vs acknowledged our onely Prophet The place heere alledged that Moses was faithful is written in the 12. of Numbers where GOD giueth him this testimonie and therefore maketh it a warrant that God had chosen him aboue all other Prophets to whom he would more clearely and fully reueale his will and therefore none in all the children of Israel not Aaron not Myriam not any to presume against him A notable place and very fit for the Apostles purpose for directly it teacheth that likewise Christe who of all other was moste faithfull was also most glorified of his Father to be a Prophet aboue al prophets where he saith That Moses was faithful in all his house that is in all the people of Israel whiche was his Church called in the Scripture manie times The house of GOD to shewe in how nighe a bonde God had taken them that he addeth All it sheweth that to euery one Moses was ordeyned of God a Prophet to reueale all the will of God neither any part of it was concealed from him that he knew it not neither kept secret by him that hee woulde not declare it but faithfull in all his house whome in all things euery one should followe and in this was an image of Christ to come who in al the house of God should be absolutely faithful aboue all other that euer were before or after Heere we haue two especial things to learne Christ was faithful in al his house if in all his house then is there no peece of the house of God which Christ hath not built vp vnto perfection for if any little parte or parcel of it be least by Christe imperfect then in it he was not faithfull to finishe the worke that God had giuen him Our Sauiour Christ then if we wil receiue him with all his praise and giue him the glorie of all his work we must confesse he hath built a perset house and made full all the holinesse of his Saincts that they might be washed from all vncleannesse and at the last be presented by him vnto his father a glorious church not haueing spott or wrinckle or any like for he is faithfull in all the house of God our faith our hope our loue our wisedome our woorshipping of God our order our gouernment Christ hath taught vs all and he is vnto vs all and him alone we must set to leade vs in all our wayes If we shoulde attribute vnto him the greate and highest mysteries our predestination our redemption our iustification our sanctification c and say in such hard pointes he hath instructed vs but other thinges he hath leaft to be done by man what were this but to say Christ was faythfull in building the stately roomes of his Fathers house to make the parlour or hall or great chamber but nothing else so manifestly robbing Christe of his glorie that he was not faithfull in all his house And how are we blinded if we do beleeue it he that abased himselfe so lowe that he refused not the shame and curse of the crosse what meane we to think he did not abase him selfe to be with vs in our owne likenesse and reueale vnto vs teach vs all the wil of God what soeuer we ought to know or do Let them go them selues alone and let not vs walke in their counsell who dare require more then Christ hath taught or to presume to speake more then they haue learned of him which is to make him vnfaithfull in some part of the house An other thing in this is to be marked if Christ were faithful in al his house then are they no part of this house whiche are not built vp by him he hath not only made all perfecte but he hath also done it alone and not onely he buildeth the house but they alone are the house who are built by him so that we if we wil be this house we must knowe and feele his workmanship in vs and who soeuer knoweth him not he hath no place in the house of God for the faithfullnesse of Christ is in euerie part of it which faithfulnesse if it haue not wrought in vs we belong not vnto it And thus farre of this comparison with Moses in whiche first the Apostle giueth them both their praise that they were faithful in all the house of God. Now least the comparison should seeme equal or Moses shoulde be accounted as great as Christe euen as before he hath giuen Moses his due praise to testifie how he honoured so great a Prophete of God so nowe he sheweth the greate excellencie of Christ aboue Moses that the Iewes may also learne to honour their Messias as it beecommeth them It followeth Now this man is counted worthie of more glorie then Moses euen as much as he whiche buildeth the house hath more honour then the house for euerie house is builded of some man but he that hath built all thinges is God. Here in one especial point the Apostle reserueth vnto Christe a singular honour aboue all other and aboue Moses that is that Moses was so faithfull a ruler of the house of God that yet hee was himselfe a part of it But Christe is so a ruler of it that he hath also built it himselfe Now then seeing the workeman is more honourable then the house euerie parte of it Christ is so much more honourable then Moses This reason we see is taken of the similitude of a house a thing vsuall in our life and vnderstood of all and seeing it pleaseth God to teach vs wisedome by so base similitudes we are so much more excuselesse if we will not learne Will you see the difference betweene Christe and Moses Looke vpon a house him that made it When you see a faire house who hathe the praise The stone and timber and other matter or else the workeman that built them vp together So is it with Christ and Moses Moses was faythfull it is true and so is the stone and timber good and sound and verie apt to abide the hewing til you can frame it together But what is this to compare it with the workman â–ª Be it neuer so good it is a lump without fashion and neuer wil haue beautie in it except the workeman set to his hand euen so Moses because hee is fleshe and bloud whiche nature our Sauiour Christ hath sanctified to be a vessell of the grace of God hee was an apt matter to be made euen a beautiful portion of this house but what is this to Christe without whome Moses had perished in his owne corruption and his nature had bene lost no peece of it to come into the house of God Seeing then Moses is as a parte of
wee haue with Christe he is our substance being in y inheritance of Glorie so his righteousnesse is our righteousnes his loue is our loue his life is our life his spirit is our spirit of his fulnesse we receiue all this is a great mysterie which neither our eye seeth nor our hearte can vnderstand but yet it is a reall ioyning of vs with him which our faith doeth easily comprehend when we shal see that wisedome which could vnite in one person God and man we shall see the wisedome which hath made all vs the bodie of that head and members one of another This great benefite is here set out vnto vs in a sure promise We be partakers of Christ that we should as I said e be more moued with so great a blessing And here we haue al to learne a good lesson that is how we are all set free from sinne presented faultlesse before the presence of gods glorie and that is by being made one with Christe and appearing in his countenance for of him only it is true This is my beloued sonne in whome I am well pleased if vnto him wee be giuen and with him be ioyned then in him we are also beloued and throughe him we be accepted This is y saluation we haue by him to be graffed in him and made partakers of his life Euen Abraham our father before Abraham Noe Enoch Abel or whosoeuer since haue had highest praise Iob Daniel Samuel Iohn Baptist the virgin Marie all are one before God not one in himself excepted but all were vnited to Iesus Christ in whome they were righteous Were we neuer so full of good works our wel doing extendeth not vnto the Lord nor they can possibly either deserue his fauour or once come in his sight but we muste leaue all our workes in the earth where they are done and they must die with the corruptible hands and feete with whiche they are wrought we must goe naked and bare offer nothing but that which is Christes yea our selues we must present in his bodie for in our owne persons we can not possibly be accepted haue therefore a wise and vnderstanding faith knowe how you are made one with Iesu Christe and there lay the anchorhold of thy hope for in him it is impossible thou shouldest perishe It followeth If we hold the beginning of our substance sure stedfast vnto the end this is the condition vnder which we shal be partakers of Christ perseuerance and constancie vntill the end Our Substance as the Apostle calleth it that is our beeing our vpholding our settled standing this our estate of vniting vnto Christ the beginning of this nowe wrought in vs we must hold it and streÌ„gthen it vnto the end then we knowe we be partakers of Christe this beginning of our Substance is faith by the preachinge of the gospell by which we be nowe spiritually vnited vnto Christ this faith by hearing y voice of Christ through which we are one with him by the same worde wee must nourishe it and keepe it stedfaste vnto the ende this is the same thing whiche Paule teacheth to the Colossians that Christ hath reconciled vs in his bodie if we abide in saith grounded and settled and be not moued from the hope of the Gospel whiche we haue hearde preached vnto vs touching this I saide muche in the exposition of the sixt verse now this I will adde if you will knowe the churche of Christe know it by this marke it holdeth the beginning of her substance stedfast vnto the end the beginning of our substance he called before in the sixte verse the assuraunce and reioycing of our hope Saint Paul as I told you in plaine words expoundeth it thus a sure faith in the gospel preached Now you know the marke of the church of Christ a sure faith by the preching of the gospel take away assuraunce you take away the faith of Gods electe for it must bee sure stedfast settled vnmoueable vnto the end if hunger thirst nakednes if the sword of the Tyrant if the stormie seas if fearfull visions of euil spirites if any of these make thee feare in all these thus Christ reprooueth thee O thou of litle faith for if he that made all be stronger then al if in him thou trust thou must feare at nothing but knowe for trueth that neither height nor depth nor death nor life nor Angel nor power shall euer separate thee from the loue of God this therfore I say first marke take away suretie and take away the faithe of Gods Churche Againe take away the preaching of the Gospell and you take away faith for so Paul saith Our faith is grouÌ„ded in the gospel preached vnto vs as in another place he speaketh expresly faith is by heaâ—…ing of the word of God therfore the gospel hath this name to 〈◊〉 called the worde of faith the hearing of faith the preaching of faith and our receiuing of the gospel is called the obedience of faith neither is it possible to haue faith where thou hast no woorde which thou caust beleeue Now consider I beseâ—…ch you what Church is the church of Rome their fayth they conceale it not but thus reach preach that it hath no certeintie and for the gospel to warrant their faith they seeke it not but say ignorance wil stirre vp deuotion and wil not suffer the people to knowe the Scripture nay they say they neede it not but onely beleeue as the Church beleeueth are these the people to whom the Apostle writeth that they should surely beleeue the Gospel vnto the end if light be darcknesse if good be euill if holinesse be sinne then are these men the Church of Christ but the time is past Nowe let vs pray that it would please God to strengthen in vs a true and liuely faith c. The seuenteenth Lecture vpon the the residue of the chapter 15 So long as it is said To day if you heare his voice harden not your heartes as in the prouocation 16 For some when they heard prouoked him to anger howbeit not all that came out of Aegypt by Moses 17 But with whome was he displeased fourtie yeeres Was he not displeased with them that sinned whose carcases fell in the wildernesse 18 And to whome sware he that they should not enter into his rest but to them that obeyed not 19 So we see that they could not enter in because of vnbeliefe HEre the Apostle proceedeth to amplifie this exhortatioÌ„ of the prophet in these words If you heare his voice harden not your hearts as in the bitter murmuring touching these wordes you haue heard theÌ„ before expounded vnto you therefore we now wil let them passe only noting this vnto you the Apostle saith while it is yet called to day that the prophet had said to day the apostle saith yet that exhortatioÌ„ is yet it is called to day wherby we learn the prophesies were not for the present
time only but daily we our children after vs are admonished instructed and taught in their preaching so when the prophet Esaie reproueth the people for vsing their owne counsel seeking helpe of the Aegyptians wheÌ„ they were inaduersitie y we should know it was not only then Gods will that his people should trust in him not make theÌ„ vaine 〈◊〉 of men but that alwayes he should be our onely refuge the prophet saith Now go and write it before them in a table note it in a book that it may be for the last day for euer euer So the Prophet Ieremie mentioneth howe Baruche wrote all his wordes making them an instruction vnto the posteritie that should reade then This our sauiour Christ ment wheÌ„ he said one soweth another reapeth meaning the prophets laboured and we eate the fruite of their labour and so Peter saith that Not to them selues but to vs they ministred those things which nowe are preached vnto vs not onely meaning that they are witnesses of our faith vnto vs but our hope our loue all is grounded vpon that fouÌ„datioÌ„ A lessoÌ„ derely beloued wel to be marked for there be many now a days which make to small account of Gods prophets their boldnesse in their ministerie their sharpe condemning of mans foolish policie their rules of iustice and iudgement a great many cast them off as things of another worlde or another people but we shal see that God is vnchang able and his righteousnesse is one for euer and he hath made his prophets our scholemaisters and the same worde indureth for euer I speake not of figures and suche outward lawes as the Iewes had for an appointed time but Gods iustice gouernment which is eternal is contemned of vs if we cast away the instructions of rule and of righteousnesse wherof the Prophets preache but we because we wil not bringe our neckes vnder the yoke of the Lord therefore wee make light account of their prophesies though as the prophet saith they be writteÌ„ for euer and â—…uer and thus farre of this Nowe let vs see howe in these woordes follow ing the Apostle applieth this exhortatioÌ„ he saith For certein â—…hen they had heard prouoked hiâ—… to anger howbeit not al that came out of Aegypt c. â—…s if he should also adde but let it not be so with vs let not vs walke in the way of these sinners whiche thus prouoked the Lorde and he was angrie with them but let vs followe better aduice and wiser guides they did not all murmur that came out of Aegypt nor all prouoked God let vs followe those that obeyed and if they were fewe in number yet let vs striue to walke with those fewe for their way is better then the way of the multitude this is the exhortation heere made and it ought to be often considered of vs. Many times in the scripture we be taught to set out y examples of good men vnto vs but especially suche examples as are in the scripture we ought still to remember them for for the same purpose they are written vnto vs and if we set them not before vs to follow we regarde not the voice of God whiche we heare this verie example whiche the Apostle biddeth vs now consider S. Paul saith It was written to teach and admonish vs vpon whom the latter ends of the worlde are come and in the eleuenth chapter of this Epistle the Apostle reciteth a greate number of godlie and faithfull men by their example prouoking vs that seeing we haue suche a cloude of witnesses we should cast off sinne that wrappeth vs about and ioyfully runne in the fellowshipp of so manie sainctes This is written to moue vs and this oughte to moue vs and this wil moue vs if wee quench not the grace of God that is giuen vs for who of vs this day would not be as Paule or Peter as Abraham or Isaake as Iosias or Dauid Who I say that is wise in hearte would not walke in their wayes liue their liues and leaue their memories behinde them Or who had leuer be as Simon Magus or Iudas as the Scribes or Phariseis as Ieroboam or Achab And why then be we yet foolishe If our owne heartes doe sufficiently instruct vs and the voice of the Apostle doe so earnestly exhort vs why doe we not learne not to tempt God as many haue tempted him and are destroyed but to obey and heare his voice as many haue obeyed and their remembraunce is in blessing let vs heare therefore this exhortation It followeth But not al that went out of Aegypt this is added of the Apostle to comfort any y were weke harted for some would think hath God so destroyed our fore fathers and made their carcases to fall in the wildernesse they that were in multitude as the sand of the sea did he make them so few in number of sixe hundred thousand meÌ„ and more were there so few left that dyed not in their sinnes what hope can I haue oâ—… how shall I stand before the face of God thus I say if any man should feare the Apostle addeth a notable comfort they did not all prouoke God that came out of Aegypt but with whome was he angrie fourtie yeres was it not with those that were disobedient Heere we learne wisely to trie and examine our selues whether we be in the fauour of God or no and that is by searching our owne heartes whether we would obey his voice or no it skilleth nothing what other men are before vs or what come vnto them but all is in this what our owne hearts are before God and how we obey him if when any nation haue filled vpp their iniquities and God roote them out yet let not the faithful of that nation feare for God is their God vnto saluation put thy trust in the liuing God and though a thousand fall on thy left hand and tenne thousande on thy right yet shall no hurt approch vnto thee denie not the words of the holie one and though the earth be moued yet thou shalt be in peace for God regardeth thee not by thy father or mother or by thy countrie but if thou wert borne among the moste barbarous people yet by thy faith thou shalt liue A notable example we haue in Paule who shewing the great sinnes of his people the vengeance that God had executed against them he maketh streight this obiection hath God then cast away his owne people and answereth God forbid for I am an Israelite he held the assurance of his Election not by his countrie or brethren but by testimonie of his owne spirit whiche feared not at the fall of other but stood in the assuraÌ„ce of his owne predestination Thus here the Apostle comforteth the weake it is true God destroyed an infinite multitude of his people yet feare not thou if thou abide in his obedience for whom destroyed he but those whose
hearts condemned them selues those y were disobedient He destroyed not Caleb and Iosua that were of an other spirit he destroyed not Moses that was faithful in all his house and if our hearts condemne vs not we haue boldenes with God he wil not impute our sinnes vnto vs but hee wil geaunt all our request fulfil all our desires this reioycing let vs haue in our selues and how so euer the world be moued no man shall take our ioy from vs It is not so with them which put their trust in other things whether it be in the Pope or in the Citie of Rome or in the multitude of their fathers or what soeuer in all these is no suretie at all for if God shall destroy Rome and all the buildings of it what will they then say or what if the Papacie bee troaden downe so that none be after found in that seate is not then all their reioycing done and what a miserable faith is it whiche is no stronger then a mortall man whose spirit is in his nostrels or then a walled towne whiche is easily battered is this the rock which Christe commendeth whiche neither storme nor tempest shall euer shake nay this is the blinde confidence whiche the people of Israel had in the temple and in mount Sion whiche vanished as smoke when the people were led into Babylon and left the temple naked behinde them So these men when we shall see such thinges come to passe they shal be ashamed of the Pope their expectation of Rome which was their glorie but we wil dwell in the defence of our God with a true faith committing our selues vnto him and neither Rome nor Babylon nor our forefathers nor our posteritie shall euer turne away his loue from vs this comforte is here taught vs by the apostle in this example of our forefathers whiche kepte their faith in the wildernesse and were not seduced with the multitude Now where he saith With whome was he angrie fourtie yeere we haue here to learne what is the long suffering of the Lord who doeth not streight punishe the sinner but as he endured the māners of the people of Israel fourtie yeeres so he beareth with vs in all our transgressions and so the prophet Dauid setteth out vnto vs this example that God made his ways knowen vnto Moses and his workes vnto the children of Israel that we might see The Lord is ful of compassion and verie stowe to anger and of great kindnes againe in the hundreth and seuenth Psalme reckoning vpp the works which God did for his people in the wildernesse making this an instruction vnto vs of his long patience goodnesse he addeth streight O that men would therfore confesse before the Lord his louing kindnes his wonderful workes before the sonnes of men if thus we consider this example such like we are no idle hearers but profitably exercise ourselues in his iudg ments and as we ought to giue him this praise that he is long suffering patient and of much mercie so let vs knowe what duetie wee ought againe to render vnto God for all his goodnesse for a greate manie of vs we cry with loude voyces The Lord is mercifull but we be dum be deafe and haue no hearts when we should learne what his mercie requireth of vs Be wise then and learne of the blessed Apostle Paule who thus teacheth the Romanes The bountifulnesse of God must prouoke thee to repentance for else thou despisest the bountifulnesse patience and long suffering of the Lorde Marke this well derely beloued be not mocked if we say God is good the Lord is gratious full of patience to the children of men know that our owne hearts do then answer vs render againe praises obedience to him that is so good vnto thee for tell me what wouldst thou think of such a child who because his father is louing kinde would therefore be rebellious riotous what wouldest y think of a seruāt that because his maister is gētle courteous would therefore be carelesse in his worke and not regarde him what subiect thinke we were he that because his prince is good and fauourable woulde therefore be trayterous and conspire against him would we not giue speedie sentēce against such monstrous vnnaturall men and what heartes then haue wee that be here this day if we will confesse this greate goodnes of God our king father and yet walke in our sinnes before him we know it to be true and we cānot deny it if sinne should carrie vs still away all the day long to be defiled in it our consciences would aunswer vs at night euen as Paul saith This hardnesse of ours and harts that cannot repent they heape vp vnto vs wrath against the daye of wrath when this merciful father will shewe himselfe that he is also a righteous and a iust God and if we do not in time beleue it foresee it now while it is yet called to day experience which is the scholemistres of fooles shall make vs cōfesse at y last that god forgetteth it not which he long leaueth vnpunished I remember this was once the fault of Israel why they lied vnto the Lorde and set not their mindes on him because as the Prophet saith God helde his peace and that of long time But why should this faulte be ours who by their example should learne wisedome nay let vs rather leaue them in their wayes and followe the spouse of the bridegrome Christe who in the day of he◅ calling though shee sleepe yet her heart waketh and when the head of her beloued is ful of deawe and his lockes with the drops of the night shee despiseth not his long patience but aunswereth in the ioy of her heart I haue put off my coate how shall I put it on I haue washed my feete how shal I file them againc as the Church saith in the Canticles Thus let vs answere the long suffering of our God and how so euer he be angrie with many as with the Israelites in the wildernesse he wil be pleased with vs as with Caleb or Moses and we shall enter into his rest Againe where it is here set out howe God was angrie let vs remember the commaundemente of our sauiour Christ to vs Be perfect as your heauenly father is perfect The prophet Dauid being greatly prouoked against his enimies yet would he not hurte them because saith he thy louing kindenesse was before mine eyes and therefore I walked in thy trueth So wee if Gods image and likenesse shine in our dooinges we are sure wee walke in peace therefore where the scripture biddeth Be angrie but sinne not how can we haue a better rule then to see in the worde howe God is saide to be angrie with his people He is angrie here because they refused wisdome imbraced follie because they forsooke the word of trueth and followed
take his mercie from vs A plaine rule of this Saint Paule commendeth vnto vs all writing to the Philippians With feare saith he and trembling make an end of your owne saluation commending lowlinesse and humblenesse of minde but yet ioyning it fast to the hope of eternall life And this counsell hee followed him selfe as he sayth to the Corinthians I was among you in weakenesse and in feare and in muche trembling Yet hee helde fast his fayth that Neyther death â–ª nor any creature should separate him from the loue of God. And this the Apostle euen in this place teacheth when hee addeth Leaste anie of you seeme 〈◊〉 〈◊〉 depriued For in deede he is not depriued or â—…rustrate of any hope who neuer had hope but it seemeth so to some because he would talke of hope No more can any man fall who neuer stoode yet because it appeareth so Sainct Paule sayth He that seemeth to stande let him take heede hee fall not It is moste certeine Hope maketh not ashamed but we deceiue our selues in thinking we haue hope for true hope as is saide here is in the promises and they are apprehended with faith and faith hathe feare of sinne Where these thinges are no man is depriued of his hope where these things are not he hopeth foolishly who had in deede no hope at all And he is saide to fall out who at the last is founde to haue no inheritance with the Sainctes who yet neuer fell out for in deede he neuer was within the couenaunt according to that which Sainct Iohn saith They went out from vs but they were not of vs for if they had beene of vs they should haue â—…arried with vs. This I say that you may know how to answere the enimies of oure fayth who â–ª woulde haue vs still to doubt and neuer to be sure of Gods promises when they obiecte vnto vs these places of feare we may aunswer them that our feare is our humilitie and casting away of pride our feare is our reuerende care to walke in the wayes of God if they feare any other feare wee will not feare with them â–ª For God hath not giuen vnto vs the spirite of feare againe vnto bondage but he hath giuen vs the spirit of adoption by which we crie Abba Father This is oure blessinge whiche wee haue of GOD and in whiche wee shoulde alwayes reioyce I graunt wee do not here obey God as wee shoulde for who is hee that sinneth not Wee feare many times and Gods dearest children are most tempted so that they are brought sometime euen to hell gates but this we confesse is our infirmitie the trueth of Gods promises ought to haue greater faith within vs but it is necessarie we should feele our sinnes that we might be humbled and we must die in our selues that we may reigne throughe the victorie which Christ hath gotten and in al our weakenesse we will still confesse that we may not nor ought not thus to feare but muche rather to reioyce in the Lorde and alwayes reioyce Nowe it followeth in the Apostle For vnto vs hath the Gospel bene preached as wel as vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it In these wordes the Apostle sheweth the cause why he hathe thus applied the prophets exhortation vnto vs because vnto vs nowe the same Gospell is preached which was preached vnto them and if we be vnfaithfull howe should wee escape but bee partakers of the same punishmentes This place is well to be marked which teacheth vs that the same saluation is now preached whiche was preached before to all Patriarches and Prophets in whiche wee knowe there hathe beene but one way of saluation from the beginning of the worlde for then this was promised whiche is nowe perfourmed The seede of the woman shoulde breake the head of the serpent from whiche promise made there was neuer but one faith of Gods electe and one way of life which was Iesu Christe euen as our Apostle sayth Iesus Christ yesterday and to day he is the same world without-end And this doctrine is not new but the Prophets and Patâ—…arches knew it with vs and they all beleeued the Catholique church and communion of Sainctes euen as this day we do â–ª Saint Peter saith That it was reuealed vnto the prophets that not vnto them selues but vnto vs they ministred those things which now are preched vnto vs. And the Prophet Esay in the 14. chapter sheweth howe God called out all nations as it were to dispute with him whether there were any saluation in the world but by his free grace and first hee asketh who called Abraham in that couenant of mercie which was giuen him who hath done it euen he that called the generations from the beginning I the Lord I am the first and with the lâ—…ste I am the same expressely teaching that his people of Israel had the saâ—…e saluation whiche Abraham had and Abraham the same which all nations and countries euer shall haue one sauing health of all euen as God is for ever vnchaungeable So Sainct Paule making comparison betweene vs and the people of Israel of whome here the Apostle speaketh he saith They eate all the same spirituall meat drank all the same spirituall drink for they did drinke of the rock which followed them and the rock was Christe And not onely this one saluation is vnto all but this also onely Christ hath beene euer the Prophet and minister to declare that saluation for so the Apostle teacheth then and nowe his voice was heard and as it is saide after â–ª his voice did then shake the earth yea before then ih the dayes of Noe he was preached vnto the disobedient people who were drowned in the floude and are now holden in the prison of their sinne So that this we know in Christ are saued all his saints and by Christ they haue ben taught all that euer did beleeue Wherby we learne all the sacrifices of the patriarches and all sacrifices and ceremonies of the law they purged no part of their sinns neither was there anie redemption in them for the Israelites had not the Fathers sacrifices nor the fathers had their ceremonies nor we haue now either sacrifices or ceremonies which were in honour among them yet one saluation is vnto vs all and therefore as we may boldly say vnto them all their ordinaunces in worldly elementes they did not purge their consciences meates and drinks did not helpe them who were dailye exercised in suche obseruations so agaiue they may say vnto vs neither our sacraments doe giue grace vnto vs no more then theirs vnto them they seale vnto vs the grace that is in Christ and assure vs of the saluation that is in him but in them selues there is no health at all And if we may say thus euen of the sacramentes instituted
fulnes of all trueth and hath not God giuen this diuersitie vnto vs for a good purpose y thus standing in neede one of another wee should all more effectually loue and helpe one another looke not for it therefore wee all agree in euerie thing for it shall neuer be till wee do all see the Lorde Iesu who onely is perfecte wisedome and trueth But looke for this and pray that you may see it that seeing wee agree in the faith of Gods elect and in the hope of saluation that is in the Lorde Iesu that we may walke together in it in loue and kepe this vnitie of the spirite in the bande of peace And to those who are aduersaries in this case against vs if they vouchsafe to heare moste humbly I beseeche them to consider howe precious all trueth of the Lord is and to seperate all affections from them so that their heartes may beare them witnesse in the night bothe vnseinedly they seeke it and faithfully they will imbrace it all that the Lord shall reueale vnto them which mind the Lord graunt vnto vs with them that his truth may be of all embraced his churche may haue holy peace Now let vs returne to our text No man taketh honour vnto himselfe but he that is called of God as Aaron was a very flat and plaine sentence No minister ought to be called in the Churche but he whose calling may be knowen to be of god Suche persons such qualities suche places as may be knowen y Lord hath ordeined onely suche elections ought to be in the Churche and this all men must needes graunt Hereof I may first conclude touching the person of the minister that because in all places by the prophets by the Apostles by our sauiour Christe God alway requireth that his ministers bee of good reporte well grounded in faith able to teache his people therefore if ruffians if Papistes or men of an vnknowen religion if ignorant men and not able to teach be chosen vnto this office I dare boldely affirme it their calling is not allowed of God and therefore not accusing any of ruffianrie or poperie I leaue that vnto the Lorde yet I thinke it not amisse to adde a worde or two of their popishe orders and priestes of their calling You knowe first this certeine principle No man ought to take honour but he that is called of God as Aaron was Now would I faine knowe of all those orders which the Papistes had what one of them was of God either touching the woorke whereto they are appointed or else the qualities required in them of which they be examined For first touching the qualities of Gods ministers of whiche the churche examineth them wee all know this day that these they are they must bee blamelesse watchfull sober modest herberous wise gentle apt to teache able to conuince the aduersarie such as gouern wel their whole families no drunkardes no quarellers no couetous men these be the qualities that God requireth But the Pope how doth hee examine his priestes the Bishop or else the Archdeacon with some other priestes they call the parties and examine them first whether they be xxv yeare olde then whether he vnderstand any latine then whether his father and mother were honest or whether he be a bastarde fourthly they must marke handle euerie member of his bodie whether they be sounde and number his eyes his eares his nostrels his hands his fingers his feete and if they mistrust hee must put off his shooes to see whether his feete bee of wood or no. Fiftely whether he haue chast flesh that is whether he haue married two wiues or else a widowe Sixtely how long he hath bene in orders and what when and of whome hee had his orders Seuenthly what liuing hee hath to mainteine him either by patrimonie or by benefice These thinges by streight examination beeing well knowen then the Bishop telleth them that there be xiiii especiall thinges which Sainct Paule to Timothie requireth in a minister and wisheth them to consider of them Was there euer darke night so contrarie to a shining day as these bables of Antichrist are contrarie to the ordinaunce of God Now touching the office wherevnto God appointeth the ministers of his Gospel is it not this to preache his worde and minister sacramentes other gouernours of his Church are they not for the peoples obedience vnto this worde and for prouision of the poore But the Popes officers from the highest to the lowest what similitude haue they with these the first officer in their churche is a porter and he hath this authoritie giuen him to ringe the bell â—…o vnlocke the Church and vestrie doores to open his booke if any man preache and this hee is charged to doe sincerly euen as he will make his accompt to God. Their second officer is a lesson reader and he must reade or sing the lessons and hallow breade and all greene fruite and studie the booke in whiche their lessons are and all this he must do faithfully and to the full The third office they haue is to coniure and the exorcist or coniurer he hath charge with a certeine charme to cast out diuels to bid them that doe not communicate departe and to powre water into the chalice at communion and this hee muste doe verie diligentlie The fourth office is of Acolites and they must carie the candlestickes light the tapers and prepare bread and wine when there is a communion and of this they must haue greate consideration Their fist order or office is of greater accompt and is of Subdeacons and they muste prouide water against masse washe the palles and corporasse clothes giue the Chalice and couer vnto the Deacon and this they must do verie cleanly and diligently beside they muste vowe chastitie serue at the Altar and haue authoritie to reade the Epistle for the quick and the dead The sixte order is of Deacons and he may sometime for want of a better baptise and preache but his especiall charge and authoritie is to serue at the altar and reade the Gospel for the quick and the deade and hee must greatly bethinke him what an high degree he hath taken The seuenth order is of priesthood and it is tolde him that he must preach baptise blesse and rule but his principall sole authoritie giuen him in consecration is to say masse offer sacrifice for the quick and the dead and to forgiue sinnes This authoritie hath also the Byshop when he will and specially he must beare a crosyre staffe weare a ring and rule ouer other The Pope him selfe he may do the like but especially he may weare a crowne and a pall and hath fulnesse of power to doe all things for the glorie of God and the blessed virgine and the holy Apostles Peter and Paule and for the church of Rome These dearely beloued are the order sof the Popish church not one worde feigned of me but euerie whit set out in their
make his heart to melt in the middest of his bowels howe could his strength not be dryed vp like a potsharde and his tounge not cleaue vnto the iawes of his mouth Who hath beene euer so full of wo and who hath beene brought so lowe into the duste of death His vertues were vnspeakable and righteous aboue all measure yet was hee accompted among the wicked His temperauncie in perfecte beautie and his appetites bridled with all holie moderation yet they said of him behold a glutton a drinker of wine His behauiour honest without all reproofe and his couersation vnspotted yet they slaundered him as a friend of Publicans and sinners and reported him as a companion of theeues He loued the lawe of his father with such fulnesse of desire that he would not suffer one Io◅e not one title vnaccomplyshed and yet they accused him as an enemie vnto Moses a breaker of the lawe a subuerter of the Temple and a teacher of newe doctrines such as were not of god He harkened vnto his father in al humilitie and loued him with all his hart and with all his soule so y he was obediēt vnto him vnto death yea euen y death of y crosse yet they said of him presumptuously that hee blasphemed and robbed God of his honour He was an enimie of satan euen vnto death by death ouercame him that brought death into the world he hated him with so perfect hatred and held stedfast y enimitie that was betwene them vntil he had spoiled his principalities and powers and triumphed ouer them in an euerlasting victorie yet horibly they reproched him by the name of Belzebub said he had a diuel and by the power of satā he wrought al his miracles O the depth of al abhominations the bottomles pit of all vncleanesse who could once haue thought so lothsōe a sinke to haue bene couered in the hart of man O God righteous in iudgement and true in worde is this it that the Prophet hath tolde before that the thoughtes of many heartes should be made open then create we beseech thee new heartes within vs and take not thy holy spirite for euer from vs. And you dearely beloued if these were the causes that Christ had to complaine then think not that his cryings were aboue his sorrowe to see so neere vnto his hart euen in his owne person innocēcy bla med vertue defaced righteousnesse troden downe holines prophaned loue despised glorie cōtemned honour reuiled all goodnesse ashamed faith oppugned and life wounded to death how coulde he yet absteine from stronge crying and teares when the malice of Satan had gotten so greate a conqueste If iust Lot dwelling among the Sodomites and seing and hearing such a wicked people vexed from day to day his righteous soule with their vngodly deedes what shall we think of Christ liuing in such a generation But O my brethren beloued of the Lord open the eyes of your faith and you shall see these things they were but the beginnings of sorow What shall we thinke was his griefe of minde for the Iewes his brethren that were thus powred out vnto wickednesse howe did his greate loue boyle in sorrowes of hart to see their destruction If Moses when he beheld y anger of God against his people in greate compassion of their miseryes prayed earnestly vnto the Lord Forgiue them O God or raze me out of the booke that thou hast written If Ieremie in fore seeing the captiuitie of Hierusalem had so great grief that he cryed out O that my head were ful of waters mine eyes a founteine of teares that I might weepe day and night for the stayne of the daughter of my people If Esay in like aboundance of loue bewailed his brethren that would needes perishe with these wordes of complaint Turne away from me I wil wepe bitterly labour not to comfort me because my people perish If Paul that most excellent Apostle haueing receiued but his portion of the great loue of Christe called God to witnesse that hee spake the trueth howe he had great heauine◅se and continuall sorrow of hart for his brethren and that for their sakes him selfe wished to be separate from Iesu Christ what manner of teares shall wee thinke were those which Christe him selfe poured out when he wept ouer Ierusalem what sorrow of minde whiche then interrupted his spceeches and made them vnperfect howe deepe was that angrie griefe printed in his bowels when hee behelde the blindenesse of the people and was sorrowfull for them what manner of affection was it that in the middest of so great reproches and mocks could neuer be chaunged but prayed stil Father forgiue them they knowe not what they doe If it be grieuous vnto vs to lose the thinge that is moste deare vnto vs in this earthly Tabernacle howe muche more did this sorrowe pearce euen through the bowels of our sauiour Christe to see man taken from him vnto destruction for whose sake he would so willingly sacrifice vp his life this is an other spectacle in which wee may beholde his greate dolour and anguishe to knowe the paines hee endured and the causes of his mightie cryinges But this also dearely beloued though it were exceeding yet it was not all no it was but a taste of griefe in comparison of the rest Beholde if you can his person here and see the residue and so you shall knowe the loue of god His griefe was exceding to see all vertue and godlynesse so troaden vnder feete and it was yet more infinite to beholde Satan to preuaile against man to his euerlasting condemnation No creature could euer beare such a perfect image of a man of sorrowe But the height and depth of all miseries was yet behinde the sinne that he hated he must take it vpon his owne bodie and beare the wrath of his father that was powred out against it This is the fullnesse of al paine that compassed him round about which no toung is able to vtter and no heart can conceiue This anger of his father it burned in him euen vnto the bottome of hell of the which anger the prophet speaketh Who can stand before his wrath or who can abide the fearcenes of his wrath His wrath is powred out like fire the rocks are broken before him When the Prophet was not able to conceiue the weight of his anger and his voice cleaued vnto his mouth when he went about to vtter it the hardest of all creatures he tooke for example that the harde rocke did cleaue asunder at the sounde of his wordes And as is saide in an other place suche a voice as maketh the forlorne wildernesse to tremble A voice so ful of terrour in the eares and hearts of the wicked that the sonne shal be darkened at the sound of it and the Moone shall not giue her light the Starres of heauen shall fall away and the powers of heauen shal be shaken
No creature at all shal yelde his seruice vnto them the elememtes of the worlde shall seeme to melt away This state of miserie Christe entred into and sunke downe deepe in this confusion and who can expresse his sorrow Beeing full of goodnesse he had the reward of euil full of obedience he was punished as wicked full of faith yet had the reward of a sinner inheritour of all things and Lord of all yet nothing at al to doe him duetie the King of Kings and Lord of lordes yet made an outcast and abiect of the people the ruler of all and God of glorie yet compassed with shame and great confusion the authour of life yet wrapped in the chaynes of eternall death the onely begotten of his father and his best beloued yet cast off as a straunger and chasticed as an enimie the brightnesse of glorie and the beautie of the highest heauens yet crucified in dishonour and throwne downe into hell O picture of perfect wretchednesse and image of miserie howe iust cause founde he to crie out alowde My God my God why hast thou forsaken mee his whole bodie and nature like vnto vs altogether broken with the rewarde of sinne his soule powred out into all calamitie the wrath of his father and condemnation resting vpon him How truely may we here say and confesse the article of our faith He descended into hell How liuely do we see it perfourmed that the Prophet speaketh of The snares of death compassed me and the paines of hell tooke holde vpon me I found trouble and sorrow This was the cōpassion that he had towardes vs by whiche he suffered with our infirmities more then Aaron or all the priestes of the lawe coulde possibly haue done for vs If we could possiblie consider dearely beloued as we should we would gladly imbrace him as the high priest for euer of the new testament when we shal be made of one fashion with him throughe some measure of his afflictiō to feele the weight of our sinnes then we shall confesse what cause he had of complayning and how dearely hee hath bought the honour of the high Priest and Mediatour The Lord lighten the eyes of our minde that with open countenāce we may behold him who for our sakes endured such a death of the crosse wee shoulde not then need many exhortations the remembrance of the latter end would keepe vs safe from sinne But let vs now see what the Apostle further teacheth vs and while our sauiour Christe is in these greate extremities what fruite of well doing he hath learned by it It followeth And although he were the sonne yet learned he obedience by the things he suffored Lo dearly be loued this was no little profit of all his troubles he learned thereby how and what it was to obey his father that when these things rested all vpon him yet he could say in meekenesse of spirit Not my will my father but thy wil be done he might haue great boldnesse that his obedience was perfect The shame of the worlde the afflictions of the flesh the vexations of the minde the paines of Hell when these coulde make him vtter no other wordes but Father as 〈◊〉 wilt so let it be done what hope what faith did he surely build on that his obedience was precious in the sight of his father this example is our instruction We knowe then best how we loue the Lord when wee feele by experience what we wil suffer for his sake It is an easie thing to be valiant before the combate or to dreame of a good courage before the hart be tryed but in dede to be vnshaken in the midst of the tempest and to stand vpright when the ground vnder thee doth trēble this is to knowe assuredly thou art strong in deede and to say with boldenesse thou shalt neuer be moued this our Sauiour Christe might throughly glorie of The heauen earth and elementes they were all his enimies his Father in whome he trusted shewed him an angrie countenaunce he that fainted not but cryed stil Thy wil be done O Father he may be bold of his obedience there is no creature can make him falsifie his faith If this be the fruite of our afflictions the Apostle speaketh not without great occasion Account it for an exceding ioy when ye fall into sundrie troubles For what can bee more ioyful vnto the soule that is oppressed then to giue this in experience that neither hight nor deapth shall remoue him from the lord The glory of Abraham was exceeding great when he had sealed it with practise that he would forsake his countrie his kinred and his fathers house at the commaundemēt of God to go whether he would shew him then he knew by good proofe hee was made worthy of Christe when he could forsake Father mother house lande and all thinges to come vnto him The patience of Iob was not thoroughly knowen till all his goods were spoyled and he left exceedinge bare in that case when he spake so boldely Naked came I out of my moothers womb and naked shal I returne again the Lord hath giuen the Lord hath taken away as the Lord wil so is it done the name of the Lord be praysed for euer Nowe might Iob be sure of the strong patience which should bring foorth hope that neuer should be confounded Our brethren before vs whiche so constantly haue holden the professiō of their faith that y flames of fire could not make it wauer they had a good witnesse that their election was sure when they might speake by experience that neither life nor death coulde remoue them from the loue of God. Thus the good grounde is knowen what it is when the heate can not scorche it nor bryers and thornes turne the good corne into weedes but thoroughe all stormes it will giue nourishment to the seede til it giue greater increase to Gods honour and glorie The best of vs all let vs thanke God for this profitable experience for before it come vnto vs we knowe not howe great the rebellion of the fleshe will be The Apostles of Christ they bragged not a little that they woulde neuer forsake their maister Christ he alone had the wordes of eternal life and they would not chaunge him for another they beleeued him they knewe him to be Christ the fonne of the liuing God and there was no other sauiour But when they sawe the swordes and staues the rulers offended the people in an vprore the crosse at hande their courage fell downe they forsooke him all and fled away Peter was not a litle stoute as himselfe was persuaded he would neuer forsake Christe though he should die for his name and for proofe of his courage he drewe his sword stroke so venterously that he had almoste slaine one he seemed to be at a point and fully resolued that he would not leaue his maister till the sworde shoulde diuide them but alas this boldnesse was
but a blast of woordes When there was no remedie but Christ must be had to Caiphas Peter began to faint and to drawe behinde When the perill was more increased and they began to crie Crucifige Peter was more affraid and began to swaere he knewe him not so great infirmitie is in mortall flesh experience is the greatest warrant to knowe what it can beare It is our bounden duetie and the Lorde requireth it that we should determine with our selues in all things to approue ourselues the witnesses of his Gospell in patience in afflictions in necessities in stripes in tumults in labours in watchinges in fastinges in honour in dishonour in good report in shame in life in death and our comfort is greate when we be persuaded of these thinges that we woulde contemne them But howe violently the fleshe will fight against vs wee cannot well declare till we haue made the triall We therefore dearely beloued whom it hathe pleased God to keepe in heauinesse thorough many temptations wee haue here a salue against the woundes of sorrowe Our afflictions doe teach vs how farre we can obey the lord If in all griefe of bodie I can say with patiēce I haue held my peace O Lord because thou hast done it then I knowe y in all sorrowes of fleshe I haue glorified God and my heart reioyceth If my minde be ful of anguishe And sorrow so that all hope be faint within mee if I can say yet vnto my soule I will waite patiently for the Lordes leasure then I know assuredly God hath made mee obedient and he will heare my prayer so that this experience hath bred in mee the hope that shall neuer be confounded I may speake the woordes whiche the heauens shall seale vnto with euerlasting truth neither fire not sword not principalities nor power shall remoue mee from the loue wherewith God hathe loued mee a sure token of this saluation I haue found in mine afflictions when I trauelled in sorrowe both of the body and minde I found the grace to say O Lord do thy will this is no small cause why we should reioyce when God doth make vs worthie to feele the triall of our faith So dearly beloued faint not in your mournings but endure patientlye you know not the happinesse of that which seemeth your miserie let this be the first cause why we should be glad of temptations And to the end wee may helpe our common infirmities let vs learne yet more why it is good for vs to be brought low a most notable commoditie the Apostle reherseth where he writeth to the Romanes Those whom God hath foreknowen he hath also predestinate to be made likvnto the image of his sonne Loe my deare brethren these are the healthful counsels of the Lord toward vs that we shoulde be made like vnto his sonne Christ in many afflictions y at the last wee might be also like him in eternall glorie These are the riches of Gods vnsearcheable wisdome Death once reigned through sinne and he hath found a way to rise from it agaiue into greater glorie this victorie because it was too great for saint or angel to obtein he hath appointed it to be the worke of his onely begotten sonne who made it perfect in a most excellent conquest he hath taken vpon him our nature to make it strong and in his owne person he hath filled it with the fulnesse of miseries with all sorrowes of flesh with all anguish of minde with persecution with death with sinne with hell with condemnation and from all these by the mightie power of his godhead he is risen againe in our flesh ascended vp into glorie and sitteth on the right hand of Maiestie and of power beeing a mightie Sauiour vnto euerie one that shall follow him So that this is our glorie in all afflictions we are fashioned by them into the similitude of Christe and we are made like vnto him So it pleased God whē hee would bring many children into glorie to consecrate the Prince of their saluation through afflictions and to make both him that sanctifieth and those that are sanctified all one that they that suffer with him should also reigne with him and they that die with him should also liue with him So wee when we feele many troubles to rest vpon vs we may say now we are like vnto Christ especially when we feele that greatest trouble fullest of bytter sorrow that is the minde oppressed it maketh vs specially like vnto him that we may say with Paul now we supplie in our flesh the remnaunt of the afflictions of Christ. Let me looke into y who le course of my life what so euer pleaseth me best health honour riches fauour authoritie friendship wife children in all these things I cannot yet beholde the liuely image of Christe Affliction and trouble a minde broken with remembraunce of sinne a troubled spirite these are the beginninges of greate reioycings with the horrours of death and a conscience burthened with the wrath of God heere light shineth out of darcknesse and hope out of despaite As I think my selfe furthest off from the Lord so in deede I am neerest vnto him and when I thinke my self fullest of confusion they y image of Christ is moste liuely within me The Lord may hide his face for a while for a moment in his anger as he did from Christe but he must needes returne vnto mee with euerlasting mercies for the image of his sonne is cleare within me A blessed sorrowe and woe ful of happinesse that fashioneth these dayes of my vanitie into the similitude of the age of Christ that with him at last I might reigne for euer A precious countenance it is in the sight of GOD that seemeth without beautie in the eyes of man and an vnspeakable treasure of ioy and gladnesse ingrauen in these vesselles that are but earth and ashes When Christe is the patterne whose similitude wee doe beare who can bee discouraged vnder the Crosse Wee are afflicted on euerie side but not in suche a straite that we are shut from hope we are in pouertie but not ouercome of pouertie we are persecuted but not forsaken we are cast downe but we perish not We are troubled in all things fightings without and terrours within but God that comforteth the abiects he will comfort vs Vnto this hee hath predestinate vs that wee should be like vnto his sonne in all afflictions and so be glorified with him in the day of honour Thus farre we haue heard two speciall causes why we ought to reioyce in all temptations the one that so we learne true obedience the other that by them we be made like vnto Christe Adde yet vnto these one third cause out of the Scripture whiche when you shall haue learned be bolde dearelie beloued in all the fire of the enimies For beholde in the trueth of Iesus Christe I dare be your warrant the greater are your afflictions the liker you are vnto Christe yea
glorifie god in al their life the ioyes of heauen do somwhat moue them and the paines of hell do muche astonishe them they see and know what gods maiestie is vnspeakable and his glorie infinite his fauour is better then life and his displeasure is vntollerable the glorie of his presence the fiercenesse of his wrath these thinges do touche them because they would escape his iudgement so still it is them selues that they loue If there were neither heauen nor hell they would not care for God nor Christe so as I said this is all their obedience because they loue them selues but the godly they obey for the loue of God their owne soule is not so deare vnto them as the name of the Lord to see it glotified nor their owne life is precious vnto them if the powring of it out may be to the praise of his holie name Thus muche of the difference betweene the good and euil as touching the graces of God which they haue both receiued whereby we see plaine that faith and loue are two especiall properties by which the good and euill are distinguished and by which we may trie our selues if we be lightened as the wicked or as the elect of god Nowe let vs see the manner of rebellion howe farre they fall away first we must obserue what points the Apostle hath before named in the beginning of y chapter he mētioneth repentāce frō dead works faith toward god the doctrine of baptisme laying on of hands and resurrectiō frō the dead eternall iudgmēt which here he calleth y beginning foundatiō of christian amitie then he speaketh of an apostacie or falling away frō all these pointes heere named euen from the foundation firste beginnings of the christian faith so y all the former light is quite put out the first vnderstāding is al takē away they laugh now at repentance the first faith they accōpt it folishnes they esteme not of our baptisme no more then of y washing of their hands for any confirmation or solemne receiuing thē into the church of God they care not for it the resurrection of the dead doth but feede them with mery conceits they think pleasantly with them selues what maner of bodies they shal haue the eternal iudgment though it make thē somtime affraid yet they incourage thē selues againe say tush it is a great way off thus they haue turned light into darknes knowledge into ignorance hope into errour faith into infidelitie glory into shame life into death Speake to thē of the sonne of God they make a iest with the man of Galilie tel them of the sauiour of y world they wil call him y Carpentars sonne such a generall apostacie the Apostle speaketh of and this he calleth the fall from which man can not rise againe by repentance for how can they repent when the Apostle noteth them by this mark among other that they are fallen from repentance they are now as S. Paul saith past sorow for their sinnes as it is in the 2. to the Romanes they haue a hart y cannot repēt so saith s. Peter that they haue such eyes as can not ceasse from sinning Whē they haue done al things y are abhominable yet thei will say wherin haue we sinned so they contemne because they are in y deapth they cannot returne because they shal finde no grace they haue sinned against the holie ghost cōdemnation is their portion they shall neuer repent but fal into iudgement and thus farre of their sinne howe greate it is The thirde thing we haue here to consider is with what minde they doe committe this greate sinne which heere the apostle setteth out with these wordes they crucifie againe vnto them selues the sonne of God and make a mocke of him whiche what can it be else but euen with the spirite of the diuell as saint Paule saith to say that Christe is accursed for was not he made vpon his crosse a curse for vs y we might be made righteousnesse to God through him they y crucifie him againe say they not againe y he hath a diuel y by Belzebub y prince of y diuels he casteth out diuels doth not their hart loade him againe with all opprobrie and shame where it is said they do this vnto thēselues it noteth how desirously willingly with what cōsent of mind they doe it euen so as they would againe haue the crosse of Christ a mocking stocke in the world thus their owne conscience is their accuser of most wicked rebellion against god This also appeareth plaine in the 12. Chapter of Saint Mathew where when our sauiour Christ wil accuse y Phariseis of this great sinne it is saide that he sawe their thoughtes So in the Actes of the Apostles where the graces of God are magnified by the preaching of Paule and Barnabas it is said of the Iewes that when they sawe it they were full of enuie rayling and gainesaying all that Paule and Barnabas had taught So againe Paule saith to Elymas O thou that art full of all subtiltie and mischiefe And it is written of Saule king of Israel who so highly hated and persecuted Dauid yet he saide Beholde I knowe that thou shalt be king and that the kingdome of Israell shall be established in thy hande by these places it is cleare that their conscience and heart filled with enuie and malice doe make them with all greedinesse to committe abhomination And according as they haue thus caste off God so God againe hath cast off them and giuen them vp to their owne vile affections so that it is come vnto them according to the true prouerbe The dogge is returned to his vomit and the swine that is washed to the wallowing in the mire their hearts are fatte as brawne that they can not repent and their faces as brasse that they can not be ashamed and therfore their sinne is written with an yron penne grauen with the point of a Diamond that it may be kept in remembraunce before the Lorde And here againe we see the weake consciences that tremble for feare of their transgressions and mourne all the day for feare of their sinnes they are so farre off from the sinne against the spirite of God that the spirite cryeth in their behalfe Comforte ye comfort ye my people sayth your God speake comfortably to Hierusalem and crye vnto her that her warrfare is accomplished and her iniquitie is pardoned for she hath receiued of the Lord double for all her sinne Their godly sorowe hath brought forth their repentance which is vnto saluation and wherof againe they shall neuer repēt them Neither let thē here be discouraged with the exāples of Esau Iudas or any such who may seeme to haue beene sorrowfull for they were not sorroful for their sinnes as it is plainely testified of Esau that he contemned his birthright but they lamented their ruine and condemnation neither did
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
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