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
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
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
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
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
Christ in which we are to learne if God haue so loued vs we ought also to loue our brethrē to remember them that are oppressed as if we also were oppressed in bodie and to reioyce with those that do reioyce as if our owne hearts were filled with gladnesse a iust iudgement is vnto them all who hauing Christ such an example of loue cā yet notwithstanding hate their brethren And here we also learne whatsoeuer afflictions are yet are they lesse then the strength giuen vnto vs neither shall they euer turne the loue of God from vs for all afflictions without exception Christ suffereth with vs We see by Paule howe many howe greate howe aboue measure were his troubles by sea by lande of friendes of enimies in bodie in spirite yet calleth he them al the afflictions of Christe and his suffering Lazarus in all his pouertie sicknesse sores suffered nothing wherin Christ was not partaker of his griefe if the paines and miseries of patient Iob were nowe vppon any man euen Iob fealt nothing which Christ fealt not with him for while this mysterie is which is for euer that Christ is the head we the body how shuld the bodie be hurt and the head not touched with the paine of it Let vs not then care what crosses we beare for as there is none more shamefull then the crosse of Christe so all ours are accounted as his If we be poore sicke contemned imprisoned or whatsoeuer is the fruite of sinne God is not as man to turne his face from such children but we are the dearer in his sight cucric crosle sealeth the loue of Christ that he suffereth this with vs to the ende hee might neuer caste vs away euen as he was made sinne for vs who knewe no sinne that we might be made the righteousnesse of God in him Who nowe can be discouraged with the afflictions of his life or be enuious against the wicked man if wee see his dayes full of peace and prosperitie No no these be but broken weapons and can not enter to the hurt of our soule only let vs take heede of sinne that it reigne not nor haue any kingdome in vs for therein Christ hath taken no part and by it onely we are separate from him as by that with which he will haue no felowshippe And where it is heere saide that our Sauiour Christ was like vnto vs in all things except sinne it is a cleare place to teache vs what to beleeue of the true humanitie of our sauiour Christ leaue off foolish and vaine questions in which there is no edification dispute not of particular things this or that wherin thy foolishe minde may fall into heresie and thy foolish heart may take offence but beleeue it stedfastly that thou haste learned truely that in all things Christ was like vnto thee sinne only excepted if any thing bee spoken of his humanitie not agreeing with this it is false and to bee refused It foloweth now in the last verse Let vs therfore go with boldnesse vnto the throne of grace that we may obteine mercie finde grace to help in time of nede In these wordes the Apostle concludeth wherefore hee hath thus magnified the priesthood of Christe and what benefite we haue by it that is to go with boldnesse vnto the throne of God and knowe our selues assuredlie reconciled vnto him in consideration of which excellent vnspeakable benefite he maketh his conclusion by way of exhortation that wee might neuer bee slacke and slouthfull to receiue so great a blessing nor by any vnthankfulnesse shewe our vnworthnesse of it Now in these wordes are manie especiall good lessons for vs to learne firste were hee saith Let vs goe which exhortation hee groundeth vpon the former wordes that Christ as hee said is entred into the Heauens we must here learne to applie it to our selues all that Christe hath done as in deede he did it not for his owne cause but for ours and we learne how it belongeth vnto vs euen as it is wrought by Christe in our nature whose members we are And thus what so euer we can see in Christ that he hath done and what soeuer glorious promises are made vnto him let vs knowe our vnitie that we haue with him all blessings that they are ours If he haue ouercome sinne we haue also ouercome it If he haue vanquished death we haue vanquished it also If he haue risen from the dead wee shall rise also If hee haue ascended into Heauen we shall ascende If he sitt on the right hand of maiestie wee shall also be glorified and see God as he is for wee be ioyned all vnseparably vnto him as the head is ioyned vnto the bodie by the wonderfull mysterie of Gods wisdome who hath made him of our nature and giuen vnto vs of his spirite and in this felowship with him which he hath giuen vs there is nothing so greate but hee hath giuen vs with him the righteousnesse of all his woorkes and glorie of all his inheritaunce with him is ours and wee are also Lordes ouer all whether it be Paule or whether Appollo or whether it bee Cephas whether the world whether it be life or whether it be death whether things present or whether things to come all things are ours and we are Christes and Christe is Gods. Thus we must apple it and make it ours whiche Christ hath giuen vs euen as the Apostle saith of this that Christ is our high preist mediatour let vs therefore go vnto the throne of grace An other thinge wee must heere note that the Apostle exhorteth vs to goe with boldenesse teaching vs that a constant persuasion and good assuraunce of Gods fauour doe highly commende our prayers vnto God and without it we are like vnto the flouds and waues of the sea which are rouled vp and downe with the winde and our hope with God is frustrate Now this boldnesse which is thus necessarie for vs we must learne likewise both how we haue it and what it bringeth vnto vs how we haue it we canne no way better learne then by the Apostle him selfe who making againe this selfe same exhortation in the tenth chapter following saith thus Seeing we haue this great high priest the ruler ouer the house of God let vs go vnto him with a true hart ful persuasion of faith hauing our harts sprinkled frō an euil conscience and our bodies washed with pure water this is then the boldnesse with which we approche vnto God stedfastly to beleeue that with the bloud of Christ our mindes are washed frō impure thoughtes and our bodies from sinne This S. Paule also teacheth in plaine and manifest wordes in Christ saith he we haue this freedome and entrance with boldnesse through faith in him and in another place he saith this must needes be thus that by faith onely we should haue this accesse vnto God else saith hee the promise of God coulde
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