and solitarie places and offer vp sacrifice to the diuell in our dyning chambers and in the market places We are not ashamed at open feastes to fill our tables worse thâ—… with spâ—…ng that is with opeÌ„ blasphemie of the name of God with many vnclean wordes but we are ashamed of the sweete incense y makes all the house full of pleasure that is brotherly to reproue y lewd sinner that he may 〈◊〉 to 〈◊〉 before the lord A maruelous affection of mans corrupt minde I cannot tell how to 〈◊〉 it for it is tenne thousand times wooâ—… then â—…y madnesse Wee are ashamed to exhoâ—… men to doe well wee are noâ—… ashamed to provoke them 〈◊〉 sinne We are ashamed to minister talke of saith religion we are not ashamed of rotten vncleane works of wantoÌ„nes We are ashamed to speake to the praise of God we are not ashamed to blaspheme his name We ar ashamed of Christ we are not ashamed of the diuel But such sinnes the Lord confouÌ„d them It is no reason in many wordes to coÌ„fute theÌ„ for where so euer they haue any louers I am sure without any mans words their own hearts wil confute them when they go to bed Our sauiour Christ is our scholemaister and hath taught vs thus In the midds of the congregation I will prayse thee The prophet Dauid was a good scholer in this doctrine when he opened his mouthe vnto God and vowed I will speake of thy name before kings and will not be ashamed Pray dearely beloued that we may bee partakers of the same grace What can they say of vs The woorst report they can giue vs is that we be godly men if they account this a reproche let vs be content to beare it for when their iudgement is done we shall reape the fruite of a better sentence It followeth nowe in the 13. verse And againe I wil put my trust in him This Psalme the prophet made when he was deliuered from the layinges of way to of Saule and from all his enimies wherein as he was a figure of Christ so it is most properly truly verified in Christ that he said of himselfe Besides this many sentences in the Psalme are plaine agreeing onely to Christe S. Paule in the 15. to the Romanes alledgeth this as spoken of the mercie of God in calling the Gentiles by our Sauiour Christ I will confesse thee among the gentiles sing prayses vnto thy name And in the 43. verse of the same Psalme the prophet saith Thou hast made me the head of the heatheÌ„ a people whoÌ„ I haue not knowen shal serue me by which it apeareth how this psalme is aptly aplied to Christ for these words were neuer accoÌ„plished in the prophet Dauid So it is alledged truly as spoken by our sauiour Christ I wil put my trust in him Now because the Apostle alledgeth this to prooue our Sauiour Christ to be man like vnto vs mark how the argumeÌ„t foloweth Christ saith I will put my trust in God but it were a verie improper speach and suche as the scripture neuer vseth to say God wil trust in God therefore there must be a nature in our Sauiour Christ inferiour to his Godhead in which he speaketh thus I will trust in him that was his perfect humanitie like vnto ours in whiche we sawe him subiect to perill and howe according to his trust God his father deliuered him And here the Apostle alledgeth such scripture for proofe of the manhood of Christ as also proueth y he is our king for where he saith I will trust in him it noteth that Christe was not weake in faythe but assuredly trusted in the power of God his father that he should ouercome the diuel And where it is saide Beholde me my children he noteth the sure safetie of his children that he will keepe them all from death and hell and not one of them shall perishe And that the Apostle had this meaning to proue also his kingdome by these places his owne words after plainly shew for of these places he coÌ„cludeth that Christ in his manhood by death ouercame the diuell and set his children free from the bondage of the feare of death Beside this y apostle we are sure made best choice of the Scriptures to prouchis purpose and therefore with great wisdome writing vnto the Iewes who knew the lawe he tooke suche places not as in most cleare wordes proue the humanitie of Christe but suche as proued it necessarilye and proue plainely with all that which they must needes learne that Christ is our Prophet our King and priest And let vs heere learne for our instruction when we haue had experience of Gods benefits as the prophet had let vs vowe as he did We will put our trust in him When Dauid remembred how God had deliuered him from a Lion and a Beare he was not affraide of the vncircumcised Philistine When Saint Paule had reckoned so many calamities out of which God had deliuered him he boasted of a holie hope and said he was sure that euer God would deliuer him Our Sauiour Christ when he would teache his disciples that they ought not to be carefull for meate drinke he bad them remember when of v. loaues two fishes he multiplied so much that he fed 5000. men yet remained xii baskets full Likewise how with vii loaues and a fewe fishes he fed at an other time 4000. seuen baskets full remained By this experience he would make them bolde that God would feede them in all places euen so it ought to be with vs Hast thou experience of any benefite of God whiche thou hast receiued in all thy life In this is the greatest thanks thou canst render vnto him againe to trust assuredly that he will be good vnto thee stil. Hath God giuen thee ioy at any time in his Gospel that thy soule hath had comforte in the hope of eternall life Be glad of that in all tentations and know that God is wel pleased in thy faith and this shall be the fruite of the former benefite if thou persuade thy selfe that God will be merciful vnto thee and giue thee the life that is euerlâ—…sting Thus we shal be like our Sauiour Christ and Gods benefites shal be thankfully receiued of vs hee hath beene good vnto vs and wee will trust in him for euer An other testimonie yet followeth to proue the humanitie of our Sauiour Christ and it is this Beholde me and the children which thou hast giuen me This is written in the eight of Esaie in which chapter the Prophet fortelleth the captiuitie of the Israelites by the King of Ashur how it is determined of God that the people for all their rebellions should surelie perishe but yet so that God for his Churches sake would bridle their rage and saue some who might prayse his name These threatenings and promises bothe while the people did contemptuousely reiect the Lord hiddeth the Prophet
thee Where the Prophet shewing causes why the whole world should not preuaile against Christ he saith because God had decreed it in his eternall counsell and proclamed it with this sentence Thou art my sonne this day haue I begotten thee That is this day haue I declared that thou art my natural sonne meaning especially the time in which he made him knowen in the worlde by his wonderfull workes as S. Paule ment when he saide God was made manifest in fleash noting the power of the spirit working in him in his birthe life death resurrection and ascension So this day noteth not any particular time but all times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs And it see meth that the Apostle maketh manifest this sense of his wordes in that he addeth to the text alledged in the vi verse the time when it was fulfilled leauing this without any distinct time as that whiche apperteined to all times in which Christ should be shewed to be the sonne of God especially as I saide in his life and before or since as God sheweth his glorie in him So this sentence was true when he appeared to Abraham Iacob Moses to any of the patriarches or prophets or after his ascension when he appeared to Stephan to Paule or any other or whensoeuer he sheweth his power to defend his church vnto the end according to his owne promise I am with you to the latter end of the world And thus this word to day is takeÌ„ in that which is after alledged To day if ye will heare are his voice harden not your hearts And againe In the day of health I haue heard thee And in the day of saluatioÌ„ I haue succoured thee meaning no particular day but al the time that the word is preached vnto vs. It followeth I wil be his father and 〈◊〉 〈◊〉 â—…y sonne This is another texte to proue Christ the naturall sonne of god It is written in the seconde of Samuel the seuenth chapter and they are the wordes of God vnto Dauid by the Prophet Nathan to giue him a promise of the blessing of his seede after him which was begone in Solomon who built the temple and whome God so highly aduaunced in all wisedome richesse and honour that the Fatherly prouidence of God appeared ouer him as ouer an especiall chosen sonne All which as it was promised to Dauid so Dauid looked for the perfourmance of it in Christ and to be figured in Solomon his sonne after him whose temple was a figure of the Churche of Christe his riches a figure of the great graces of the spirite of Christe giuen to his Church his honour aboue all kinges a figure how kinges should submitt them selues to Christ and be nurlefathers and Queenes nurses to the Churche of Christe his wisedome a figure that in Christe should be hid all treasures of wisedome and knowledge and finally he called by name the sonne of God in respect of his blessings as a figure of Christ who is the eternall sonne of his father in nature of his person And so the Apostle here alledgeth this place without any suche long exposition howe the place is meant because we should see in it that the people of Israel were not so ignorant of the Scriptures as we be but brought vp in the knowledge of the lawe and taught the vnderstanding of it euen from their â—…dell as we shoulde be And thus haue we heard this argument of the Apostle Christ hath a more honourable name then the Angels therefore he is more excellent then they Nowe also let vs see the manner of proofes here vsed He proueth Christe to be the naturall sonne of God by textes of Scripture witnessing 〈◊〉 he donâ—…eth that Angels are so because God in his scriptures neuer spake it for so he beginneth Vnto which of the Angels said he at any time c. The self same maner of proofe againe he vseth in the 13. verse following Because the scripture saide it not therefore he proueth it is not so making his argument negatiuely from authoritie of Scripture whiche in all thinges what soeuer man is required to do or know in matters of religion is euer a most certeine conclusion God spake it therfore we must doe it God spake it not therfore we haue nothing to doe with it And this argument must needes bee good so long as this word of the Lordo doeth endure What I commaund thee doe that only And so long as this is a iust condemnation of all our owne deuises who required these things at your hands And so long as this shal be true that our wisdome is folishnesse and we cannot doe well but when we bearken to the worde of God that shineth in our harts as in a dark place True it is and if we had but the wisedome of children we must needes see it that all particular lawes and orders with which we may be bound they are not set downe in precise words of Scripture but it is as true that the nature and propertie of euery lawe or order is so described that the worde of God as clearely is followed in it as if the wordes of the law were set downe in it For of all decrees to be made in his church hath not God said It must be without offence it must edifie it must bee comely and according to order and it must serue to the glorie of God. Now God hauing giuen grace into our heartes to iudge what soeuer we decree by these rules is not the word of God the warrant of it By such manifest proofe ofscripture the church of Christ doeth iustifie all that she doeth Thus the Apostle proueth heere his doctrine Thus we must do if we will bee the Apostles scholers Marke well this reason for it is worthy God said to Christ thou art my sonne therfore he is his sonne God said not so to any Angel therefore no Angel can take the name vnto him In like manner we will dispute with them God said The true worshippers should not go to mount Sion nor to Ierusalem but worship God in spirit and trueth Where said he go a pilgrimage or go visit the holie sepulchre God said Doe not obserue dayes and monethes and times and yeeres Where said he keepe vnto me Lent or Aduent imber weekes or Saincts Eeues God said vnto vs It is the doctrine of diuels to forbid marriage or to commaund to abstaine from meates Where said he eate now no fleash now no white meate let not the minister marrie God said Let euery soule be subiect to kings princes and the autho ritie of such men let it not be in his Apostles Where said he let the pope haue the gift of kingdomes bee exempt from authoritie of man weare a triple crowne and haue Lords and noble men vnder him God said Cursed 〈◊〉 he that addeth ought to his law or taketh
drawe it that was spoken in Hierusalem two thousand mile out of Italie that it was ment only of the Citie of Rome Againe they say the sinne against the holie ghost shall neuer be pardoned neither in this world nor in the world to come Ergo there is a purgatorie such are their proofes in their greatest mysteries And is not this trow you a miserable doctrine which hath no plaine and directe scripture but by suche wrested and straunge expositions can onely be proued and this I speak of their best expositions which to this day they hold and reuerence but infinite other expositions they haue and in times past of greatest account for they are written in their masse bookes their portesses their pontificalls their legends their decrees their councels their lawes that you may be sure they were expositions of generall consent and greatest force howe so euer now some woud dissemble them and these are suche expositions as I assure you and I beseech you to beleeue it for before the liuing God you shall finde it one day true the mad men in bedlem can not speake more foolishly they reason thus Peter drewe his sword and cut off Malchus eare therfore the Pope is head of the Church The world was finished in seuen dayes therfore none must marrie within seuen degrees of kinred God made two great lightes the Sunne and the Moone therfore as much as the Sunne is brighter then the Moone so much the Pope is greater then the Emperour The Prophet saith behold the face of thine anointed thus saith the pontifical is a Bishops prayer ouer the popes legat when he kneeleth before the Altar Behold I sende my messinger to prepare thy way before thy face saith God by his prophet Esaie the pontificall vseth this as a prophesie fulfilled when the Popes legate meeteth the Emperour to receiue him into any citie I haue found Dauid my seruant and annointed him with holie oyle My loue is beautifull among the daughters of Hierusalem This they applie to kings and Queenes when the cleargie receiue thē personally into their churches The prophet saith sprinkle mee Lord with ysop I shal be cleane that they applie to the priest sprinkling with holie water Lifte vp your head O ye gates and ye euerlasting dores lifte vp your selues that is when the Clarke openeth the churche doore for the Prieste to come in with the crosse on Palme sunday Tenne thousand such applications and expositions are in their bookes suche I say as I thinke no bedlem man coulde deuise more vaine and foolish Now if any of thē be ashamed of these doings I pray God that shame may be the triall of their countenance which testifieth against them and so be in them a good colour of repentance if they wil not be ashamed then the wrath of the Lord is not turned away but his hand is stretched out still ◅il hee make their madnesse knowen vnto all the world make them a hissing amonge his people who haue so prophaned his word of life And thus much touching the hardnesse of the scripture which the Apostle heere speaketh of It foloweth in the Apostle For wheras considering the time you ought to be teachers yet haue you neede again that we teach you the first principles of the word of God and are become suche as haue needs of milke and not strong meat this is the cause why the Apostle said they were slowe of hearing because they had profited no more in knowledge a great while the gospel preached professed among them yet they stil so ignorant that they knowe not the principles of their Christiā faith We haue had a great while the Gospell preached we might haue beene by this time doctours if we would haue learned I say not euery day or weeke or moneth but euery yeere a little and what a shame is it fos vs if yet we be ignoraunt in the principles of fayth howe many sermons haue wee heard or reade in vaine how many times haue wee made the sower to sowe his seede in the high wayes or among the thornes and stones If in xv yeeres we bee scarce past our A. b. c. when doe we hope that the secretes of the word shal be reuealed vnto vs Are so many yeares so small a portion of our life that wee may giue them to vanitie and learne nothing the Lord graunt that wee may better looke vnto our selues and seeing euery day taketh away parte of our life maketh this earth lie tabernacle more to corrupt let euery day bringe increase of knowledge and adde to our life that when our course is runne our faith may be kept and we may finde the crowne of righteousnesse whiche God hath laid vp for those that be wise of heart Or if this counsel of the Apostle wil not persuade vs but by leasure in xv yeeres to come we will learne hereafter I assure you our graues wil meete many of vs in our wayes while wee are yet dull in learning and when then shal be the time in which we wil enioy our knowledge Let vs looke therefore to our selues for I am afraid this sharpe rebuke of the Apostle is as iust against vs as it was against them and it must needes make vs at last ashamed except it make vs in time repent our sluggishnesse And heere by the way I beseeche you to marke well this place to see the difference of the spirit of trueth and the spirit of errour The Apostle checketh the people because they be so dull of hearing that the woorde of God is harde vnto them which ought to be moste familiar and easie He rebuketh them of ignoraunce that in so long time they haue not learned to be doctours in Christianitie able to teach others He threateneth them that if this greate sinne bee not amended let them looke for no other but that vengeaunce and wrath shal be a recompence vnto them Thus the Apostle sayth but what saith the false apostolicall man the pope of Rome forsooth he pray seth them of greate modestie that wil not presume to read the scripture as those which are darke and obscure writings he alloweth well of learning nothing and after many yeares to be neuer the wiser for ignorance saith he is the mother of deuotion He blesseth the men that haue no wisedome in them though they knowe not how to giue accompt of their faith yet he biddeth them beleue as the church beleeueth and they shal be saued Can any thinge be more contrarie to other then the apostles doctrine is contrarie to this why then do we not yet cast him off for shame and bid sye vpon the beaste that speaketh so presumptuously against the worde of God let him and his foolishnesse perishe together but let vs learne the knowledge of the Lorde It followeth For euery one that vseth milke is inexpert of the word of righteousnesse for he is a babe The Apostle before prouoked them to diligence first
from it Where said he the pope shall dispense against my apostles and prophets God said It is better to speake fiue wordes which we vnderstood then 〈◊〉 thousand in an vnknowen tong Where said God the ignorant men should pray in latine With this verie argument are ouerthrowne all doctrines of men all traditioÌ„s alpoperie And if this argumeÌ„t were good in the Apostle why is it not good in vs Nay if this be vsuall in y scripture why are we so dull that we will neuer learne it Doeth not God condemne the idolatrie of the people of Israel by this reason They built high places which I commanded not Doeth he not condemne all their superstition and vaine worshipping with y same argument Who required these things at your hands When Dauids purpose was stopped from buylding the house of God was not this the word of the Lord that came vnto him Where socuer I haue walked with all Israel spake I one woorde to any of their Iudges saying why haue you not builte me a house of Cedretrees But why seeke we further wheÌ„ the law is plaine What I commaund thee do that onely And true it is y it is our wisdome and the Light that shineth in our harts as in a dark place If once we go from it as y prophet saith There is no wisdome at all within vs. And this I say because of some which would not haue arguments made negatiuely of scripture I think because it is against Aristotles doctrine But let vs now go forward It followeth in thevi verse Againe when he bringeth c. This is the second comparison betwene Christ and the Angels That it is saide plainely of Christ who is the sonne Let all Angels worship him a thing determined by y scripture it self that Christ is not onely greater then Angels but God to be honoured of all Angels And he alledgeth to this purpose the manifest prophesie that wheÌ„ God brought his sonne into the worlde hee proclamed before him this honour Let all the Angels worship him First touching the alledging of this texte out of the Psalme we neede not doubt this doeing of the Apostle is proofe inough that that Psalme is a prophesie of the kingdome of Christe of which the psalme saith that God with great power and glorie would establish it in earthâ—… shewing miracles in his creatures feare and confusion in his enimies ioy and gladnes in the hearts of his children righteousnes and holines in their liues and not only this but all Angels should worship before him Now as he hath taught this by the testimonie of the prophets giuen to Christ so after in the 7. verse he sheweth the same on the other side by the testimonies which y scripture giueth to angels of whoÌ„ sayth he it is said he maketh his Angels spirites and his ministers a flaming fire The absolute mening of which wordes wee must learne of the Apostle him selfe in the 14. verse following where according to this testimonie he hath defined their nature and called them ministring spirites Then in these wordes he maketh his Angels spirites and his ministers a flaming fire hee nameth them a flaming fire according to y similitude in which their glorie hath ben seene as the angels that were with Elizeus his seruant sawe them as chariots of fire the similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphims haue their names because they are of a fierie colour and these wordes â–ª spirits and ministers we must resolue thus ministring spirites So out of this texte his argumeÌ„t staÌ„deth thus â–ª Christ is called the sonne the first begotten sonne whome the Angels worship but the Angels are his ministring spirites therefore Christ is greater then the Angels Now for the allegation of this text the Apostle is a sufficieÌ„t witnesse to me that this verse of the 104. Psalme is ment of the Angels of God and not of the windes and I see no reason to the contrarie For first he mentioneth the winds before where he saith He walketh vpon the wings of the winde and therefore a repetition of the same in other wordes was not necessarie â–ª Againe seeing ministers here signifie those which execute Gods power to saue his people I see no cause to attribute it to the windes for though God euen by the elements help his people manie times yet that praise is not giuen as a name to the element which is done in the Angels Now where it is obiected that the Prophet there setteth out the maiestie of God according to his gouernement in thinges of the worlde I graunt it and so the ministery of Angels was then open known in the world And therfore of Angels also the Prophet speaketh as of them in whome the glorie of God shined euen as in the heauens the cloudes the lightnings c. beside this in these words the apostle wil proue what is the nature of angels which requireth that he should speake in the naturall sense of the prophets wordes And the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed of the Apostle seemeth not to be without cause for though it be the Hobrue phrase â–ª as it is saide yet it may well haue iust cause why the Apostle vseth it in Greeke it signifieth as much as if he said thus Vnto all Angels we may say you be but ministring spirites And so it is like vnto the text next alledged of christ To the sonne he sayth c. And thus the preposition is verie conueniently vsed and maketh the Prophets wordes a naturall description of the Angels Therefore for my parte thus I say and thus I am persuaded that as it is here alledged so the wordes were ment of the angels of God which are his ministers to execute his will for safetie of his people And thus muche of the Apostles argument here made Nowe where our Sauiour Christ is here called the first begotten sonne of God both Sainct Iohn sufficiently sheweth the meaning of it in the beginning of his gospel and S. Paule doth plainly expounde the word Iohn saith of our sauiour Christ that he was in the beginning with God that al things were made by him without him nothing was made at al which is as if he had added he was his first begotten sonne Saint Paule expresly addeth the comparison of creatures naming him the first begotteÌ„ before al creatures because saith he all things were created by him in heauen in earth visible or inuisible angels or powers by him and for him all were made so this is the first begotten the maker creator of all things And he is called the first begotteÌ„ not the first creature that in this name we might see the blasphemie of Arrius who sayth there was a time when the sonne of God was not when this name first begotten is not in respect of nature as one in time begotten before other but in respect of his work
life Christ was made our redemption Sainct Paule expressely saith By the obedience of one a great many are presented righteous And again he saith For this cause he was made subiect vnto the law that he might râ—…deeme theÌ„ which were holden vnder the law And for this cause he pretermitted not one iot or one title of it that he might bestowe vpon vs the fulnesse of all righteousnes but the scripture attributeth commonly our redemption to his death because it was the chiefest and greatest worke of all the accomplishment perfection of aâ—… the rest vpon the crosse he was lowest cast downe and vpon the crosse he triumphed ouer sathan and after the crosse he obteyned power ouer death and hell therfore in it as the Apostle saith he was consecrate to eternall glorie And thus farre at this time Now let vs pray c. ¶ The tenth Lecture vpon the 11. 12 and 13. verses 11 For he that sanctifieth and they which are sanctified â—…re all of one wherfore he is not ashamed to call theÌ„ brethreÌ„ 12 Saying I will declare thy name vnto my brethren in the middes of the Church wil I sing praises to thee 13 And againe I will put my trust in him And againe Beholds here am I and the children which God hath giuen mee THe reasons before vsed to proue the humanitie of our sauiour were these First he dyed for man and therefore it was necessarie hee shuld be man Secondly it was the decree of God to bring man into glorie through many afflictions but so Christe our head was also consecrate to enter into glorie therfore he was naturall man. Now it followeth For he that sanctifieth and they that are sanctified are all of oâ—…e This word For noteth a cause of that whiche was saide before as hee had said this He that leadeth other into the glorie of God by the same way he must enter also him selfe He addeth now the cause and grounde of that saying because they must be of one nature bothe hee that leadeth they that are led into this saluation Now because the Apostle hath spoken so plainly of the nature of our Sauiour Christ that he is perfect man to teach vs that yet not in our owne nature but being regenerate by his grace we are made children Therefore the Apostle chaungeth his former speache and in sted of saying He that leadeth into glorie which is the work spoken of he sayeth He that sanctifieth naming the vertue incident by which the work was done and in sted of They that are ledd which is the benefite imployed he saith They that are sanctified which is the qualitie with whiche they are indued meaning yet one thing before and now there in plaine wordes calling it our entrie into saluation here by a figure naming it our sanctification whiche is the meanes of our inheritaunce of it and by this exhorting vs that we would followe holinesse which is our likenesse with christ And thus much touching these wordes how they hang with the former Nowe to consider them in them selues we haue the third argument for the humanitie of our Sauiour Christe which is this He that shall sanctifie his people must beecome one with them but Christ hath sanctified vs therefore he is of our nature And the force of this argument standeth vpon that ground whereof wee haue spoken that this is the decree of the iust God that the nature of man could not be sanctified but in the person of man. A proofe declaration that it is so is added by the Apostle in the residue of the verse And for this cause he is not ashamed to call vs brethren whervnto is streight added the testimonie of the 22. psalme out of which he proueth it I wil shew forth thy name vnto my brethren in the midds of the congregation I will praise thee a plaine euideÌ„t testimonie where our Sauiour Christ calleth vs brethren for the prophet Dauid who in manie of his afflictions bare the image of our Sauiour Christ wrote that Psalme thoughe in his owne great calamities yet especially in the person of Christ as it is certeine because the Euangelistes and Apostles alledge out of that Psalme many places applying them all to our Sauiour Christ besides that the whole Psalme is a liuely descriptioÌ„ of the passion of Christ and the latter ende foretelleth the calling of the Gentiles whiche were only to be gathered to the setting vp of this glorious kingdome of Christ so that that is aptly here applied vnto Christe which there the prophet Dauid spake in the person of christ And here let vs mark this while the Apostle proueth our sauiour Christ to be man he alledgeth the scripture so as distinctly shew the offices of Christ that he is our Prophet our King our Priest that we might know we can not giue him these offices and denie his manhoode nor graunt him his manhoode and denie him these offices so heere this texte as in the name Brother it proueth he is of our nature so these words I wil declare thy name and I will sing of thee they shew that our Sauiour Christ is our prophet to reueale the wil of his father to vs. Now where it is saide here He that sanctifieth and they that are sanctified are al of one we haue to coÌ„sider y euen in the manhoode of our Sauiour Christe is vertue and grace in which he doth sanctifie vs for not only as he is God he sanctifieth vs but also in his humane nature he hath this vertue and power to make vs holie not taking his nature suche from the virgin Marie but making it such by pouring into it the fullnesse of his spirit And this our Sauiour Christ himselfe witnesseth for speaking of his sending into the worlde how he was sent of his Father to call his lost people vnto saluation he saith in like sort he also sendeth his Apostles and streight addeth For them I sanctifie my selfe The holinesse which the Apostles had in their calling they had it from Iesus Christe made man and walking in that vocation before them Euen so it is with vs all that is good in vs and all the righteousnesse that can be in vs we haue it neither out of the East nor West but from the bodie of Iesus Christ neither is there in the worlde any other sanctification so that all we that be heere this day and all people else of the world except wee know perfect manhood and our own nature to be reallie vnited vnto the person of the sonne of God who hath sanctified himselfe for vs there is no sanctification for vs vnder heauen Euen as our hands and armes other members are not nourished but only by the meate receiued of the head so our spirituall meate of righteousnesse and life is not giuen vs but from our head Iesus Christ. And as the veins are meanes by which nourishment is conueyed to euerie parte so fayth is the meanes by which we
a house and Christe as the buylder who hath set it vp Moses may haue the praise that he was set in an honourable place but the praise is not his owne but the workmans that set him in if we make a comparison betweene them In this similitude of the Apostle that it might be a sul persuasion to the Iewes they must knowe certeinly bothe that Moses is but a parte of the house and that Christ is the buylder of it The first is a thinge without controuersie that Moses was a parte of the house for how was hee else one of Gods Saints or what comforte could he haue had of all the promises made to Israel if his owne portion had not bene in them by beeing one of Israel The other that Christe hath built this house the Apostle proueth it thus It must needes be that euerie house must be built of some bodie and therfore the house of Israel in which Moses was so faythfull was also built by some man it grewe not alone no more then timber and stones can ioyne together alone to make a house who was it then hath built 〈◊〉 or who made it who but euen hee that made all things and that is God him selfe if then as we haue taught Christ be God the wisdome of his father by whome all thinges were made in heauen and in earth and if he hath taken our nature that in one person God and man hee might be a faithfull ruier in this house of god then he ruleth as the builder as the maker so much more glorious then all other as the builder of the house is more glorious then the house it selfe this is the plaine meaning of the Apostle in these thirde and fourth verses Now if it be here obiected Onely God is the builder therefore Christ beeing man is also a part of the house We graunt it he is a part because he is as one of vs hath part with vs and we with him he our head and we his bodie but as he is a part as he is man so he is the builder as he is God therfore taking mans nature into the person of the Deitie to glorifie it with his owne glorie he in this person God and man is now also the builder of the house and therefore al other must giue him the preeminence of honour If it be againe obiected that Moses was also a builder as S. Paul calleth him self a builder a wise builder it is true that this name is giuen them but only improperly as vnto the instrumentes by whiche God buildeth for otherwise Paule may plant and Apollo may water but there is no growing into the house of God except Christ who is God him selfe giue increase for he is onely the effectual builder He as the prophet Dauid saith euen the most high hath stablished her by him all the bodie being coupled and knit together by euerie ioint for furniture therof receiueth the increase of a perfect bodie and is made a glorious house of God. It followeth now in the fifte verse And Moses was faithfull in all his house as a seruaunt for the testimonie of the things which should be spoken but Christ as the sonne is ruler of his house Here is an other difference in which our sauiour Christ farre exceedeth Moses and that is that Moses was in the house of god as a seruant but Christ as the sonne Nowe howe muche more honour the sonne hath in his Fathers house then he that is a seruant so farre Christe is aboue Moses and aboue all And in this the Apostle needed not vse many wordes for the trueth in all was cleare that Moses was a seruant all confessed God calleth him oft his seruant Moses And that Christ was the sonne no man doubted and the Scripture giueth him plainely the title of the Sonne of God. This was vnto the Iewes a verie plaine and a very strong persuasion for though they had beene alieuated from this Sonne of Dauid whome the Apostle preacheth vnto them neuer so much yet they must needes confesse it Moses was but a seruaunt the Messias must bee the Sonne therefore hee to rule in the house for euer and Moses to giue him place So now this high honour of the Sonne of God beeing giuen to this Christ crucified among them they could not be offended at the wordes but were wisely to consider whether this was he they looked for or no which by tryall and searching of the Scriptures when they shoulde finde true then Christe should haue the glorie of our redemption which thinge the Apostle nowe so carefully goeth about Heere we haue all taught vs a lesson of good humilitie and howe to knowe our selues and what place we haue in the church of god Who is there among vs dare aduaunce him selfe aboue Moses yet Moses was but a seruaunt Whiche of vs is so great as an Apostle Yet Paule sayth We confesse our selues to be seruants of the Church To the ende there should bee no mo maisters but Christe it was necessarie all other should bee seruaunts and to the ende he might bee Lorde alone so GOD ordeined it that all his ministers should bee fellowes so they are all fellowe seruaunts that are appointed of God for the ordering of his house Moses in singlenesse of heart was and was called a seruaunt Paule a seruaunt Peter a seruaunt all seruaunts for the woorke of the ministerie to buylde vpp the bodie of the Sainctes of God this is Gods ordinance from the beginning But of late one is risen vp a beast full of hypocrisie more lowely in name then any Apostle or Prophet and calleth him selfe a seruaunt of seruauntes but as proude in spirite as the whoore of Babylon which maketh her selfe Ladie ouer Kinges and Emperours And this deceiuer hathe thus as wee see prophaned the Lords Sanctuarie and exercised tyrannie in his Churche hee hathe driuen out the seruants which laboured in paine and lowlinesse to gather together by preaching all the people of God and hath set maisters in their steede after his owne likenesse who too too long haue nowe kept the Churche of Christ in bondage and ceasse not to striue to keepe it in bondage still And therefore we ought the more earnestly to praye that God would giue vnto the nource â–ª fathers and nources of his Churche that is to Kinges and Princes wisedome to see it and then we shoulde haue hope that they shoulde also finde grace to amende it But let vs returne to the Apostle When he hath thus shewed that Moses was but a seruaunt he telleth after wherein his seruice was and what was his faithfulnesse in it Iâ—… followeth For a testimonie of the things which should after be spoken For this purpose Moses was a seruâ—…unt and in the perfourmaunce of this duetie Moses was faithfull he was a seruaunt to beare witnesse vnto the people of all the woordes which God should speake vnto them that is a
seruant faithfully declaring all the lawe of God for these wordes The thinges which should after be spokenâ—… though they be truely vnderstoode of the Gospell of Christ because in the figures of the lawe it was shadowed and Moses also himselfe did beare witnesse of Christe yet beecause here is comparison made betweene Christ and Moses distinctly speaking of both their callinges therefore I rather take these words of the Apostle here onely to be spoken of the lawe giuen by Moses so Moses was a seruaÌ„t to beare witnesse of all the thinges which should be spoken of the Lorde Here is the full office and whole authoritie of a true seruant faithfully to doe his maisters message And Moses the most renouned of all Prophets and greatest among the people of Israel what was he A seruant to declare vnto the people all that the Lorde had spoken Who is he now will presume aboue Moses to speake of his owne head ordinances and lawes which the Lord hath not made who wil establish decrees of his own in the house of God Whosoeuer he be he shal carrie his iudgement he is not a seruaunt as Moses was because he beareth not witnesse only to the wordes that God hath spoken but he exalteth him selfe to be a maister and hath a mouth that speaketh proude things because he presumeth in the house of God to giue lawes orders of his own for if he were a seruant he would do the worke of a seruant and beare witnesse what his maister had saide And here by this place we may wel expound it that the Apostle Paule Iames Peter write theÌ„ selues the seruants of Iesu Christ. The word it self is manifest proof they speak nothing but the words of Christ no decree no coÌ„stitutioÌ„ no order was of their own they were but seruants but al was of the Lord Iesu Christ who was their onelie maister and as their name giueth this testimonie vnto them so Paule openly affirmeth it in plaine wordes before king Agrippa that euen to that day he neuer witnessed any thing neither to great nor little but only that which Moses before all the prophets had said should coÌ„e to passe Then let not the papists heereafter say when we speak against all their vaine deuises that they are traditions left by the Apostles for as they haue not the Apostles places but in stead of seruauntes are made Lordes so they hold no whit of the Apostles doctrine or if they wil still auouche it that the Apostles haue deliuered all such things as they teach then they must shew where Moses or the prophets haue foretolde it for the Apostles were seruauntes to beare witnesse onely of such things as God had spoken by his seruants before them that is by Moses the prophets without whose warraÌ„t whatsoeuer coÌ„meth we may boldly say we vtterly refuse it It followeth But Christ as the sonne is ouer his house In this name Sonne hee doeth not onely giue preeminence to rule in the house but a perpetuity to dwel in that house and to reigne as the scripture sayth in the house of Iacob for euer So that beeing the sonne of God who is heire of al things he ruleth in this house as Lord gouernour whose commaundement alone doeth stand And againe beeing the Sonne of God eternallie begotten of his Father hee euer did and shall do to the end rule and haue the souereigntie in this house and who soeuer he bee in this house shal presume against the Sonne as a rebellious seruant he shal be cast out of the house and an other shall haue his roome Therfore euen as before the Apostle made his exhortation that they would consider this Apostle high Priest of their prosession euen so let vs humble our selues vnder this high Lord in the house of God let vs obey his voice and as Solomon sayth be more redie to heare then to offer the sacrifice of fooles and let vs be all faithful in our callinge that before him we may haue a good accompt especially the minister that he will be a faithfull seruant keeping his fellowshipp in the church of God and bearing witnesse of all that the Lord hath spoken And now let vs pray c. ¶ The fourteenth Lecture vpon the residue of the sixte verse 6 But Christe is at the Sonne ouer his owne house whose house we are if we holde fast that confidence and that reioycing of that hope vnto the end AS the Apostle hath generally before exhorted them to hearken vnto Christe the high Prieste and Apostle of our profession shewing the necessitie of our so doing because of the excellencie of Christ aboue all other who were sent of God vnto vs yea aboue Moses himselfe so now more particularly he applieth this vnto them and sheweth that by necessity of their condition and calling they are bound especially to this duetie because they euen they themselues are this house of God whereof he speaketh of which Christ is the builder and in whiche hee ruleth aboue all so that they may be sure it was all one to denie Christe to be their onely Prophete and to denie themselues to be the house of god To this our purpose are these first wordes Whose house we bee Another purpose of this speach is for their better instruction in the trueth of the gospel of Christ that they should not as their fathers did holde their faith toward God with respect of the Temple then commonly called the house of God nor with any religion of all the ceremonies vsed in it for all these things had an ende God was nowe gone out of the sanctuarie dwelt no more betweene the Cherubims but had made him a newe tabernacle to dwell in which was the bodie of man which tabernacle onely we must haue care of to keepe it pure from the concupiscence of the fleshe and to keepe it holie froÌ„ the vaine inuentions of our heart then the Lorde should be always with vs as with the people whom he had chosen to make them an habitation for him selfe and a tabernacle of his glorie To this end also the Apostle saith Whose house we are this wee must learne in all like places of scripture where we are called by like name Sainct Paule saith Do you not know that you are the temple of God that the spirit of God dwelleth in you And againe Do you not know that your bodie is the temple of the holie ghost which is in you and which you haue of God And againe You are the temple of the liuing God as God hathe said I wil dwel in them and I will walke in them and they shal be my people I wil be their God. And againe We be no more straungers and forreiners but fellow citizens with the Saints of the familie of God. In these and all such places we be taught that the temple which was once the house of God is nowe taken away and all the
againe another time for thou knowest not whether he will returne or not Seeke him therfore where he may be found and call vnto him while he is neere at hand The seconde pointe the Apostle stoode vp on was that If we heare his voice we should not harden our hearts teaching vs that onely by faith wee shoulde bee fruitefull hearers And if infidelitie beare rule in our heartes all preaching and teaching is in vaine and the voyce of Christe can bee vnto vs but a sauour of death vnto deathe therefore when wee heare him speake let vs faithfully receiue the Gospell of saluation at his mouth or at the mouth of his minister knowing he is our onely prophet giuen of God vnto vs of this the apostle now concludeth in the first of this chapter Let vs feare therefore least at any time this promise of entring into his rest being forsaken any of you may seeme to be depriued by this conclusion yet once againe exhorting them that they would not neglect their onely prophet calling them so at last be frustrate of their vaine hope Let vs heere lay together these sayings of the Apostle in the beginning of the second chapter when he had proued our sauiour Christe to bee God he saith Wherefore my brethren we must carefully hearken to the things we heare least we fall away as water In the beginning of the thirde chapter when hee proued him to be mā also like vnto vs except sinne he addeth Therfore my brethren partakers of the heauēly calling consider the Apostle and highe Priest of our profession Iesus Christ After againe when hee had proued our sauiour Christ to be our only and faithful Prophet he confirmeth his doctrine by the woorde of the prophet alledging this exhortation out of him To day if you wil heare his voice harden not your harts c. Againe applying these woordes of the Prophet he saith See my brethren that there be not in any of you an euill heart of vnbeliefe Now heere againe as a conclusion Let vs feare lest this promise of entring into his rest beeing forsaken we should seeme to be depriued And as though all this were not inough in the eleuenth verse after he sayth Let vs therfore be diligent to enter into that rest that no man fall into the euil example of disobedience And yet againe in the end of this chapter Seeing wee haue a greate highe Priest that hath pearced the heauens euen Iesus Christ the sonne of God let vs hold fast our profession c. What shall wee thinke of all this what meane these often exhortations surely dearelie beloued nothing else but that wee bee dull of hearing and exceeding harde to learne for tell mee notwithstanding this exhortation so often made are there not ◅rowe you many among vs which yet regarde it not yea and yet if againe and againe hee should crie vnto vs would wee all obey his voice wee would if wee were wise but foolishnesse is so wrapped vp in our heartes that I am affraide all the exhortations not onelie here made by the Apostle but all other that haue bene made vnto vs thirtie fourtie fiftie threescore yeeres haue not yet taught vs all that be heere this day with singlenesse of heart and with synceritie to loue the Lord and is it then any maruell though the Apostle hauing compassion on his brethrens ignoraunce doe this often exhorte them in one thing and if wee be weake subiect to the same infirmities y they were let vs think it is necessarie for vs Only I beseeche you take heede that seeing God hath this mercie vppon vs which he had vppon our fathers that his word is thus vnto vs Precept vpon precept precept vpon precept let not vs be againe as they were that notwithstanding all these often and earnest exhortations so plaine to vnderstand yet that the Lord speake vnto vs as with a stammering and a straunge language that we vnderstand nothing for alas dearely beloued how vnprofitable were that for vs and how much better were it wee had neuer heard at all then so often to refuse the Lordes calling let this therfore be our wise vnderstanding in this case and that whiche so often is tolde vs let vs at the last truelie learne it Now touching these wordes of the Apostle that he saith let vs feare that wee lose not this rest promised vs we must not take it as though the Apostle taught that the elect should feare as though they might fall from their hope or that their election were not sure for you haue heard before howe hee saide We must hold the reioycing of our hope with all assurance and constancie vnto the end but heere wee muste consider to whome the Apostle speaketh that is to such as are farre off from a true fayth which haue shewed no great regarde to the voice of the Lorde Iesu whiche are yet in many tentations of sinne doubtful to be carried away with the deceites of it As if at this day the apostle should preach when we see so many worldly minded men so few hungering and thrusting for heauenlie things in this case and to suche people considering their outwarde woorkes the Apostle sayth let vs feare as in deede there is iust cause of feare for when there is scarce in vs anie zeale of God scarce any loue of righteousnes but all our thoughts doe wander in worldlie vanitie if in this case we should boast of our faith were it not good to byd vs feare to take heede that we be not deceiued and what is this against the assuraunce of the faythful that the Apostle biddeth them which are not yet called in holinesse to feare lest they be deceiued in their vaine hope If it be heere sayd the Apostle includeth also him selfe and therefore this feare is also in the most godlie I deny not but in other places of scripture feare is commended vnto the most godlie but the cause of this is because we be all weake full of infirmitie readie to sinne as we see in Dauid in Ezechias in Peter in all the Sainctes of God and therefore this feare is commended in them which is a good care and regarde of their weakenes that they fall not a care that may driue ou◅ securitie not a feare to take away the boldenes of faith So when we are bid to feare it is as when wee are byd to watch to be sober to stand with our loynes gyrded to haue before vs the wayes of God with reuerence and obedience it forbiddeth presumptuous and vaine boasting of saluation when the glorious and fearefull name The Lord thy God is not regarded of thee So when Saint Paule commendeth our faith he addeth Be not yet high minded but feare and Iob sayth If I haue done righteously I will not lift vp my head This feare is a feare of falling into sinne least wee should offend so mercifull a Father it is not a feare of falling from his grace least hee should
vnbeleeuing and vnfaithful therfore wee that are beleeuing and faithfull wee shall inherite that reste This I think to be the meaning of these words folowing As it is said to whom I sware in my wrath that they should not enter into my reste Nowe because the Apostle hath reasoned long and much out of this place of the Prophet and will yet reason longer he wisely foreseeth what might bee heere aunswered of the Iewes ▪ that this place is of the people of Israel meant of their entraunce into the lande of Canaan vnder condition of obedience of the law of Moses and therefore rather teacheth them to keepe stil those ordinances then to change them for new follow this Iesus of whomethey haue not heard before This cogitation might easilie arise and they might soone be so persuaded that the prophet spake of the present time now therfore in the words following the Apostle taketh away this offence and doubt teaching that not vnto them onelie but to vs also it was spoken and with this caution proueth with other arguments the former doctrine that by faith grounded in our prophet Iesu Christ we shall enter into his rest And he saith thus Especially seeing his woorkes were finished from the foundation of the worlde The woorde which is heere commonly translated although I english it thus Especially seeing which I doe because the sence wel agreeth and I knowe nothing to the contrarie but the word may well beare it so nowe touching the obiection before made the Apostle aunswereth thus Neither can this bee ment of the rest of the land of Canaan in obeying the lawe of Moses for when neither the law was yet giuen neither the land once promised yet then was this reste of the Lord into which his people did enter for the scripture saith euen at the beginning The Lord rested the seuenth day from all his workes Now this obiection thus beeing confuted there is also in these woordes the seconde reason for proofe of this doctrine before taught that they enter into the Lords rest which doe beleeue and the reason is this Seeing God finished his woorkes streight from the foundation of the worlde so that then he was said to rest the seuenth day men entred not into that rest by the obseruation of the lawe of Moses which was not giuen nor by any woorkes of fleshe whiche were euer vnprofitable but it is cleare then wee entred by fayth according to this which is written To day if you heare his voice harden not your harts this argument is plaine in these words Especially seeing his works were finished from the foundation of the world for he saith in a certeine place of the seuenth day thus and God rested in the seuenth day from al his workes but of this argument we wil speake again in the ninth verse Heere the Apostle may seeme to some of vs to reason not verie stronglie for how proueth he that it is one rest of which it is saide ye shall not enter into my rest and againe the Lord rested the seuenth day for the one semeth to be of God alone the other a figuratiue promise set out vnto vs but this doubt is soone taken away for when it was sayd God rested the seuenth day was it not also said he blessed the seuenth day and h◅lowed it whiche is he appointed it to this holy exercise that mā should leaue off his other thoughts and consider the power and wisdome and goodnesse of God in all his creatures wheron after he gaue his law writen Remember thou keepe holie the sabboth day six daies shalt thou labour but the seuenth c by which it was plaine that this reste was the same vnto whiche they were after called and thus we see the Apostles words how apte they be to his purpose It followeth now And in this place againe if they shall enter into my rest In these words the Apostle teacheth that this is also the same rest which the first was where we see that the rest of the land of Canaan was that they should there enioy peace and in his holie place praise God day night who had deliuered thē out of the cruel bondage of Aegypt from all hurt of the great terrible wildernesse in steade of which he had giuen them a moste pleasaunt countrie that flowed with milke and honie Now vpon the warrant of all this trueth that one rest hath bene from the beginning though the name may bee often named in sundrie respects as first it was so called because God rested from his workes againe because the people entred into a peaceable land in stede of a perilous desert so vpon other occasions this name of rest is named but all in one spirituall sense that is now a ceassing from our owne works to do the workes of God and after this to dwell in the peace and rest of his glorie for euer therfore where promise of entrance into his rest is it is a promise made vnto all and of all ages vpon this I say the Apostle saith further Seeing therefore it remaineth that some must enter therinto they to whome it was first preached entred not because of their vnbelief againe he appointed in Dauid a certeine day by to day saying after so long time as it is alredy alledged to day if you if you wil heare his voice harden not your harts in all these words he cōcludeth as he taught before that seing this rest hath ben euer set out to our first fathers to the people of Israel yet they entred not for vnbelief seeing it can not be but some must needes enter for the graces of God must needes be enioyed therefore in Dauid it is againe said To day if you wil heare his voice that it might be knowen y we which do beleeue shall enter into his rest So in these two verses is the conclusion of the two former arguments to proue that only by fayth we shall enter in to his rest And this I take to be the naturall meaning of these wordes in the 3. 4. 5. 6. and 7. verse It followeth in the 8. verse For if Iesus had giuen them rest he would not haue spoken of any other rest after These woordes proue by an other reason that the former prophecie is not ment of the land of Canaan according to the obiection before spoken of his reason is this Iosua led them into the lande of Canaan a great many yeares before the Prophete Dauid made this exhortatiō if therefore it had bene ment of that land to what purpose did Dauid speak thus so long after could it be threatned vnto them they should not enter into that rest into which they had alreadie entred and dwelt there foure hundreth yeares Vppon this reason he concludeth in the ninth verse Therfore there remaineth yet a rest vnto the people of God. In the tenth verse he sheweth at the last what this rest is that wee should no longer walke in our will but
not be sure and good vnto all the seede of Abraham for he was a father of manie nations euen of such as were vncircumcised to whom the lawe was not written therefore to the ende that Iewe and Gentile might both inherit this blessing it must needes be by faith not by workes So then thus farre we are taught by the Apostle that if we receiue Iesus Christ to be our high priest our only way to enter with him into the heauens is by faith our faith hath boldnes and full persuasion in which it is accepted according to that which is written God hath not giuen vs the spirite of feare againe vnto bondage but God hath giuen vs the spirite of adoption by which we crie Abba Father Here dearly beloued let vs learne to discerne spirits to trie whether they be of God or no Euerie spirit that confesseth Christ to be our only mediatour is of God for by him wee haue libertie through faith to go with boldnes vnto the throne of grace And euerie spirite that denieth Christ to be our onely mediatour is not of God but it is the spirit of Antichrist of whome we haue heard that he is entred into the world for god dwelleth in light which no creature can approch vn to neither hath any man seene him nor cā see him but only by Christ through one spirite we haue all entrance vnto him These dearly beloued they are y words of the scripture they are not the wordes of man whē you are in place obiect them vnto the papists see what one word they are able to answer who in times past haue told you yet of a great number of mediatours confessours martyrs Saints Angels Archangels euerie one in his degree they haue made them mediatours and besought them to leade vs vnto god I beelie them not tenne thousand of their bookes are yet to see tenne thousand prayers in them in which they haue done this wickednesse Aske them bid them speake plaine what one woord haue they of defence for this dooinge surely dearly beloued I tel you the trueth not one worde they can speake which is a word of trueth a word of righteousnesse a worde of life a worde I meane of God to which you may trust a fonde fansie they haue found of their owne as hee that dreameth doth tell a dreame and they say there are two mediatours one of intercession an other of redemption beside the foolishnesse of this speache a mediatour of intercession which you may as wel call an intercessour of mediation for intercessour and mediatour are both one beside this I say manifest follie let them name any Apostle prophet or Euangelist vpon whome we must build and stand that euer mentioned any such thinge let them tell of whome they learned it sure they wil not they are starke dumbe they knowe they haue no Scripture no not a word of their schoolemaisters in deede they are ashamed but I wil tel you who they be and they shall not denie it except they bee as shamelesse as they of whome they are learned The Gods of the Gentiles which are diuels they had this woorshipp amongst them these diuels amonge them selues they which were reputed of the lower sorte were made as meanes to come vnto the higher whereof also they were called Dij medioximi that is Gods only for intercession and Gentiles bookes are ful of examples how these thinges were practised as if Neptune would speake to Iupiter hee made Mercurie his meanes and intercessour and such like toyes which shall bee abolished and tholouers of them And wee may see howe GOD hath recompenced this their euill vnto them for where this is the comforte of a Christian man to haue peace towarde God and which is giuen vs by hauing Christe our only mediatour they who haue made so manie coulde neuer finde it but still they are in suspense and doubt wauering vnconstant in all their wayes and this doubtfulnesse they begett and nourishe vnto them selues while they seeke so many mediatours and what else doe they but teach all their posteritie in choosing many mediatours to haue confidence in none Euen as the rebellious people of Israel wearied them selues running as the prophet saith like Dromedaries to euery high hill and euery greene tree till they were weake and wearie and their soules fainted in them seeking peace and could finde none and in deede howe should they finde it for though they followed a thousand Gods yet was there but one the God of peace whome they had forsaken so though the Papists seeke a thousand mediatours yet haue they no boldenesse to goe vnto God for there is but one mediatour betwene God and vs euen Iesus Christ whome they for their Sainctes haue forsaken for Christ wil be ioyned with no fellowes And what a miserable brotherhood must they then needes be which haue no peace but feare and trembling is in their wayes Againe wee haue heere to marke that the presence of God to which Christe leadeth vs is called heere the Throne of grace noting heereby that by the merites of Christ we be brought vnto God as before a iudge who from his iudgement seate doth acquite vs for euer from al guiltinesse of our sinnes and therefore called the throne of grace because we be quit onely by grace and Gods free mercie a monument of which loue he setteth before vs in the name of the seate on which hee sitteth and calleth it the throne of grace neither shall euer man be iustified before it who bringeth with him boldenesse of his owne woorkes nature kinred or any thing and looketh not only for his pardon by grace and mercie neither can the Lord any more shewe mercie vnto him that is proude of his owne selfe then he can chaunge the propertie of his iudgement seate to make it no more the throne of grace Now it foloweth That we may obteine mercie and finde grace to help these wordes teache vs what the throne of grace is what it offereth vnto vs euen as we saide before boldenesse and constancie that we should not feare to goe vnto it For if it bee a throne of grace that is of fauour of mercie of loue of forgiuenesse of life then can there not be in it anger guiltinesse affliction of spirit bondage and feare of death but as the Apostle saith here it giueth vnto vs mercie grace and helpe in the time of neede Let vs not then say as the Papistes say that we ought to feare and doubt of Gods fauour and fil our mouthes with blasphemie as they haue done to say It is presumption to come with boldenesse vnto the throne of grace but let vs rather acknowledge all the goodnesse of God and confesse that he hath set vp vnto vs a throne of grace before whiche wee shall finde nothing but mercie but pardon but forgiuenesse but helpe neither wil we euer despise his grace to bring doutfulnesse or
life in Christe is to bee obedient vnto his will. What so euer be the way that hee will shewe vs and bid vs walke in it let vs neither decline to the right hande nor to the lefte but goe forwarde in the same We are not to loke into the worlde how our fathers before vs haue walked Our iniquities the iniquities of our fathers shall be bound together If wee be partakers of their euil doings If we go after Baalims which our fathers haue taught vs we shal be fed with the wormwood which our fathers haue eaten The gouernement of the church is vpon the shoulders of Christ he giueth vs the lawes by which we liue he ruleth alone in the house of Iacob his voice must be followed We may not now euery one say wee haue a vision we haue a dreame God hath spoken by his sonne and charged all to heare him We may not boast our selues of Sainct or Angel to hearken to new doctrines which we haue not learned for God hath not put in subiection vnto Angels these dayes of the Gospell in which we are but vnto Christe who is made the head of his people and all thinges are in subiection vnder his feete so that this is the way we haue to walke Christe is our Lord let vs receiue his lawes he is our mayster let vs followe his rules he is our Apostle let vs heare his Gospell Let vs obey in all things and we shal be established This is the glorie that GOD hath giuen vnto his sonne he is our lawgiuer we haue no other If we will leaue the stubbernnesse of our owne heartes and obey him as life is in him so wee shall surely liue for the Lorde hath not as greate pleasure in burnt offerings and sacrifices as when the voice of the Lorde is obeyed It is an euerlastinge truethe That to obey is better then sacrifice and to hearken is better then the fat of Rams for to disobey is as the sinne of witchcrase and to chaunge the law that is set before vs this is wickednesse and idolatrie Let vs not be wise in our owne conceites to frame God a religion such as we will. This is to drawe iniquitie with cordes of vanitie and to pull sinne after vs as with car tropes A iust recompence of such wearye labours when God shall say vnto vs who hath required these things at your hands Let vs then followe so as wee be called and bringe into captinitie euerie thought of man to the obedience of Christe And the Lord our God for his Christes sake giue vnto vs heartes ful of humilitie that we may think him wisest and rest in his decrees that we be neuer spoiled through vaine Philosophie and the traditions of men but harken vnto him who is onely wise that at the last we may liue with him who hath alone immortalitie and shall fil vs with his glorie for euermore Whiche times the Lorde God bring speedily vpon vs and finishe the dayes of sinne for his mercies sake that we may enter into the heauens whether Christe is gone before vs and reigne with him for euer who is our onely Sauiour to whome with the Father and the holie Ghost three persons and one God be all honour and glorie worlde without ende Amen ¶ The xxv Lecture vpon the 10. verse and so forth the residue of the Chapter 10 And is called of God an highe priest after the order of Melchisedech 11 Of whom we haue many thinges to say which are hard to be vttered because ye are dull of hearing 12 For when as concerning the time ye ought to be teachers yet haue ye nede again that we teach you what are the first principles of the word of God are become such as haue neede of milke and not of strong meate 13 For euerie one that vseth milke is inexpert in the word of righteousnesse for he iâ—… a childe 14 But strong meate belongeth to them that are of age which through long custome haue their wittes exercised to discerne both good and euill WE haue heard before what comparison the Apostle hath made betweene Christ and Aaron and how the excellencie of Christ is incomparable aboue him in all workes of the priesthood our benefite by him vnspeakablie greater as of whome alone is all saluation The conclusion of the same disputation is added now in the tenth verse And he is called of God an highe priest after the order of Melchisedech which words do conclude in shorte summe all y hath been spoken â–ª first that Christ is our priest hath therfore the name of the high priest giuen him Secondly what kinde of priesthod he hath not Aarons for for it Aaron himselfe was sufficient appointed of God but another spiritual priesthod after the order of Melchisedech Thirdly that vnto this priesthod he was called of God to this sense and meaning the wordes are plainly set downe in this tenth verse as you haue heard of all which we haue spoken alreadie Nowe because this priesthod of Christ after the order of Melchisedech was not well vnderstood what kinde of priesthod it should be of what vertue and grace therefore the Apostle meaneth more at large to speake of this that they might vnderstand it as his maner is often to make exhortation to stirre vp their dull spirits least they should heare in vaine so here in the eleuenth verse and after following he maketh a long digression vnto the beginning of the vii chapter both to persuade them to holde a good vnderstanding of all that hath been spoken and to prepare them more diligently to other things that should be taught that so they might all glorifie God in good wisedomâ—… and knowledge of the mysterie of his wil. And this exhortation he beginneth thus Of whome we haue many things to say which are hard to be declared because you be dull of hearing Here first the Apostle the more to stirre them vp diligently to learn this mysterie of Melchisedech how he was a figure of our Sauiour Christ and the priesthood of Christe was represented in him he saith first that the matter is harde and difficult to be declared and therefore requireth great heede and dâ—…ligence This place dearely beloued let vs learne well for it hath many good instructions in it it is harde saith the Apostle and therfore you must adde more diligence to it Heere firste wee learne a good cause why it pleased God to leaue places in Scripture harde to vnderstand like as other places are easie for as the easinesse is because none should bee discouraged but all learne so the hardnesse is because none should be negligent and carelesse and heerein the Lord hath delt also mercifully with vs for seeing all carelesnesse in reading his worde in whiche his wisdome is reuealed is the taking of his name in vaine our ownâ—… profite doeth now make vs take more heede of this finne for we cannot vnderstand or be edified by it but with
our care and diligence for so the Apostle heere exhorteth his brethren the thing is hard and difficult whereof we speake there fore marke it more carefully and giue greater heede to vnderstanding this then is a good cause why the scripture is hard euen that we should put farre from vs all idle sluggish thoughts and prepare our selues with a good conscience and greate diligence as oft as either we heare or read the same and why should it not be so is there any knowledge wisedome learned but by labour and diligence to plowe thy fielde to dresse thy vineyard to keepe thy cattel to buylde thy house to euery worke hath not God appointed care and trauell no otherwise hath God dealt with his worde The Papistes not knowing this or else dissembling it they haue tolde vs an other cause why the Scripture is hard and that is that either we should not at al presume to read it or if we doe read it yet we should not presume of any vnderstanding of it otherwise then the Church of Rome hath taught vs I doe not speake one worde vntruely of them not one of them but this day they will confesse it This they teache The scripture is harde therfore euery man must not read it and if any do read it yet he must vnderstand it after the interpretation of the Church of Rome Heere I beseech you consider it diligently and tel me whether in such doctrine there be any reason trueth or godlinesse we haue a controuersie with these men whether the Churche of Rome be the Churche of Christe or of Antichrist the cause must be tryed by the Scriptures is it any reason nowe for them to challenge that we must beleeue the scripture according to their interpretations is not this to make them Iudges of their owne cause when the Apostle bad vs Try the spirites whether they be of God or no meant hee trowe you we should trie them according to the testimonie of the church of Rome when the men of Thessalonica tried the apostles doctrine whether it were true or no asked they the iudgement of the church of Rome Surely dearely beloued all this is but childish follic whiche of vs euer heard of any men who would bee Iudges in their owne cause except those of whome it is saide aske my fellowe if I be a theefe and beside this their vnreasonable talke haue they any truth in their words was there euer true and iust man that claymed this manner of try all is it not confessed and agreed vpon among all men that trueth seeketh no corners why runne they for defence to their owne darke hoame and feare the open iudgement of all men Learne of our sauiour Christ who is trueth it selfe saith he not If I should beare witnesse of my selfe my witnesse were not true and againe If I honour my selfe mine honour is nothing worth then if beside the wordes of his owne mouth who was the sonne of Dauid he had had no testimonie he could haue beene no true prophet but therefore he was true because his heauenly Father bare witnesse to him bothe in his glorious voice and in the assured testimonie of the lawe and the prophets and in al his miracles which made it manifest that he was the sonne of god If thus our sauiour Christ confirmed his credite vnto men and offered himselfe to be tried by the scriptures what proude people are these and what proude wordes are in their mouthes that woulde haue no triall of their dooings but the censure and iudgement of their owne mouthes Againe this vnreasonable vnture speach the the church of Rome onely must expound the scriptures because they be hard is there any godlinesse at all in so saying is it not taught vs many times that if we loue feare honour serue God we must obey his worde kepe his ordinances make all his lawes the rule of our life how then doe they loue God or what godlinesse is in thē that giue not gods worde credit in it selfe but make the truth of it to stand vpon their owne vnderstanding This nowe we knowe the hardnesse of scripture is not that we shoulde absteine from reading and hearing it nor because we should trust the interpretation of the Church of Rome but because we should with great and earnest affection applie our studie pray vnto God to lighten our minds that we may be taught of his spirit Now further let vs consider yet these woordes of the Apostle Because you be euil of hearing not only as I haue saide they teache vs because of the hardenesse of the scripture to take more heede vnto it but also verie plainly and manifestly they teach vs by what meanes the scripture becommeth harde vnto vs that is through our dull hearinge And who so euer he be to whome the scripture is hard let him accuse his owne dulnesse and whosoeuer blameth the Scripture in this behalfe hee blameth him selfe bothe of slowe eares and of a faithlesse heart for is there any thing thing more plaine then these woordes therefore it is harde because you be dull of hearing Take away from the man a deafe eare and a carelesse minde and thou hast taken from the scripture all obscuritie and darknesse leaue the man in his negligent minde thou makest the scriptures as hard as any darke speeche or riddle and I beseech you the more to confirme your faith in this persuasion marke how oftē in the scriptures this is taught vs that nothing maketh the scripture hard but our infirmitie our Apostle heere once taught it before The worde saith he did not profit them because it was not mingled to them with faith Saint Peter when he had said of Paules Epistles that many thinges in them were harde to vnderstand he addeth which the vnlearned the vnstable do peruert euen as they doe all other scripture heere you see again the scripture is hard but you se to whō and why to the wicked because they are wauering minded and will learne nothing be it neuer so plaine Saint Paule also speaking of the vnderstanding of the mysterie of the Gospell sayth plainely it is the carnall man that perceiueth not the thinges of God and in deede he can neuer vnderstande them because they be discerned spiritually Our sauiour Christ himselfe being asked this question why he spake so darkly and in parables he answereth thus To you it is giuen to knowe the mysterie of the kingdome of God but to those that are without all thinges are done in parables coulde he speake more plainely his worde is not hard vnto his children but to straungers to Infidels to men without God in the worlde to those hee speaketh darkly then dearly beloued this case being so clere let vs be bolde to say to all that accuse the worde of God of hardnesse as Sainct Paule hath say de before vs If the Gospel be yet hid then is it hid to those that perish
because otherwise the scripture would bee hard vnto them Againe because it was ashame after so longe time to haue profited so little Nowe he exhorteth them by shewing the great hurte which shal be vnto them by their ignorance and rudenesse ▪ and sayth that while they are such they can neuer knowe the pretious and hid treasure of righteousnesse whiche Christ hath giuen onely to those that are wise and haue learned his blessed Gospel For better vnderstanding of this you muste knowe this figuratiue speeche of the Apostle of milke and strong meate by milke he meaneth the generall principles of doctrine as him selfe after declareth as of repentance of faith in Christ of baptisme of the resurrection and suche like set out breifely in generall tearmes and according to the capacitie of Children with whiche they are prepared to the kingdome of heauen and must still growe vp in more vnderstanding till they doe see with all the saincts the higth the deapth the length the bredth of Gods vnsearchable goodnesse in Iesu Christ which the Apostle calleth here the word of righteousnes Now if we wil abyde stil in our first instruction when gray hayres shal be mingled with our black yet then still we will be children in vnderstanding the Apostles wordes shal be iustified in vs we are not meete disciples of the excellent knowledge of the Gospel for he that is still at his milke hath not yet tasted of the worde of righteousnesse which is strong meate And it foloweth in the Apostle For strong meate belongeth to thē that are of perfect age which through long custome haue their wits exercised to discerne good euill In these words the Apostle maketh it more plaine what is milke and what is strong meate and why they are so called that is milke which agreeth to beginners and such as haue little experience that is strong meat which is for olde practitioners such as haue wisdome to iudge betwene truth falshod And thus much briefly of the sense of the woordes out of which what instructions we haue to gather for our owne edifying I will speake more at large God willing the next time Now let vs praye c. The 26. Lecture vpon the 13. 14. verses before mentioned so forth vpon the 1. 2. verse of the sixth Chapter 13 For euerie one that vseth milke is inexpert in the word of righteousnesse for he is a childe 14 But strong meate belongeth to them that are of age which through long custome haue their wits exercised to to discerne both good and euill CHAP. VI. 1 THerefore leauing the doctrine of the beginning of Christ let vs be led forwarde vnto perfection not laying againe the foūdation of repentance from dead works and of faith toward God. 2 Of the doctrine of baptisme and laying on of handes of the resurrection from the dead and of eternall iudgment WE haue heard alreadie what reprehension the Apostle hathe hetherto made of the slackenesse of the people in learninge the mysteries of Gods word First because they haue beene so carelesse that they haue made the word hard vnto them that they cannot vnderstand it where I tolde you y who soeuer he be that accuseth the scripture of hardnesse the Apostle concludeth against him that he hath a hard dul hart Secondarily he rebuketh them in respect of the time which hath beene so long that they might nowe haue taught other yet they neede to bee taught them selues yea euen the beginnings And heere I wishe vs to looke well vnto our selues for all men knowe how longe the time hath beene in whiche the Gospell hath beene preached vnto vs and howe little we haue profited God knoweth Thirdly hee blameth them for their slacknesse because by it they spoile themselues of a great treasure for while they be thus rude and ignoraunt the worde of righteousnesse that is perfect knowledge can neuer be taught vnto them neither can they bee partakers of the excellent knoweledge of the gospel of Christe but it is vtterlie impossible euen as it is for children to eate stronge meate Then he sheweth who be strong euen those that haue their wisedome perfect so that they can iudge betweene good and euill To this purpose are these laste wordes of the Apostle Euery one that vseth milke is inexpert of the word of righteousnesse for he is a childe but strong meate is for the perfect whiche through long custome haue their wittes exercised to discerne good and euill Firste wee haue heere to learne this principle of Christianitie he that is rude and ignoraunt can not apprehend the excellent knowledge of the Gospell of Christe that is he that can say no more but this I beleeue in one God wee muste repent vs of sinne we are saued by faith we must worship God in spirite and trueth we are baptised in the name of the father the sonne and the holy ghost we beleeue the resurrection of our bodyes we looke for eternal life and suche like confessions in generall wordes though where this is confessed with a single heart and a minde willing to learne more God may and will for his Christes sake accept it vnto saluation yet we that haue receiued of the Lorde bothe time and abilitie ought more exactly to vnderstand if we wil not bee despisers of the manifolde graces of God as for example the childe is taught that there is but one God aboue al and to worship him alone whome he confesseth in three distinct persons the father the sonne and the holy Ghoste Surely a young Christian man which with this faith shoud humble him selfe before God and crye Our father which art in heauen no doubt God would heare his prayer yet notwithstanding seeing this mysterie is not onely taught in generall termes but is set out also in more particular pointes in knowledge of al we must looke for the fulnesse of our comforte and reioycing that now we haue in god Thou sayest I beleeue in God the father almightie thou sayest well and it is a holy confession if thou haue hearde no more but if thou hast also learned that God is a spirit not of the nature of man not like vnto the idols of the Gentiles not like vnto any creature that thou hast heard or seene but a nature of maiestie glorie incomprehensible and aboue the thoughts of man then thou oughtest heere to exercise thy senses with wise meditations howe greate and glorious the Lord is whome thine eye cannot see thine heart can not conceiue no creature in Heauen or earth can resemble vnto thee so thou shalt learne obedience to say vnto thy senses and vnto thy naturall heart what haue I to doe with you All carnal cogitations and thoughts of man be they neuer so high of Kinges and Emperours of golde and precious stones they are vile filthy to cary into heauen if thine imaginatiōs will resemble them to the God of glory thou doest but fill thy soule with corruption