XXVII. lectures, or reading, upon part of the Epistle written to the Hebrues. Made by Master Edward Deering, Bachelor of Divinity. ¶ Imprinted by Lucas Harison. ANNO. 1577. ¶ To the Christian Reader increase of faith and knowledge, with an earnest Zeal of Christ jesus the Lord THE Epistle to the Hebrues containeth such doctrine as the holy apostle known most necessary for the jew, who (a few excepted) in the blindness of their hearts, acknowledged not Christ jesus for the Messiah: albeit all things long before prophesied of the Messiah, by the holy patriarchs and Prophets, were in him clearly and fully accomplished, and that in the eyes and ears of all Israel. This their great blindness, caused the excellent light of this Epistle to be set forth to the whole world: for as their other wants and falling off from the faith, and natural Olive tree, caused the fullness and grassing in of the Gentiles: so their doubtfulness, as the doubtfulness of Thomas, occasioned such clear doctrine, that we which come afterward, cannot now without singular impiety, make any doubt in the doctrine and gospel of our Lord jesus Christ, the which long ago hath not been both made, and fully answered. Whereupon, all men aught to be armed with this persuasion, that whosoever again doubteth, where the doubt is already taken away: and whosoever sinneth the sin that hath been heretofore punished, is a double offender: for he is not guilty of the infidelity alone, or of the sin, but also of the despising the example set down for us, that we trembling at the just judgements of God against others, should avoid the the sin in our selves: knowing that if we communicate with the wicked in their blindness, we must also communicate with them in the danger: is in the provocation, then in the punishment. Wherefore, concerning my first words, the jews acknowledged not jesus Christ for the Messiah and redeemer of the world: but we must acknowledge it, and the rather having among the unspeakable treasures of the word of God this precious epistle, wherein the doctrine of the person, and offices of Christ are most substantially proved, and witnessed by the holy Ghost. For therein the Apostle chiefly proveth Christ to be the anointed of God, anointed not with common Oil, but with the Oil of gladness, that is, with all fullness of the spirit, into a prophet that teacheth us the wisdom and love of the father: he alone the priest that washeth away sin, & maketh peace with his sacrifice, even a high Priest after the order of Melchisedech, all other priests, after the order of Levy being for the time, but shadows and figures of the light and life in Christ: he alone the King of Salem, whose kingdom is without unrighteousness, and everlasting: not as other kingdoms, which are outward and bodily, but his kingdom frameth and ruleth the heart, by the spirit of God and the sceptre of his lips: the throne thereof being established in truth and majesty for ever and ever. Besides these chief parts, being the body of the Epistle, there be other branches, containing both vehement exhortations to the worthy receiving of the word, & this present doctrine in faith, and also to the bringing forth of the plentiful fruit thereof in patience. This excellent epistle, about four years past, was expounded in the city of London by two learned & godly men, who made, I suppose, their choice of that Epistle, as containing very necessary doctrine for our times, wherein the enemies of the Gospel are to to many, & prevail too too much against the peace of the Church: for they seek righteousness in their own works & sacrifices, which is not found otherwise in heaven or earth, them in the righteousness & alone sacrifice of our lord jesus Christ: who not by the sacrifice of staunge blood, but by the offering up of his own blood, being himself the sacrifice, and sacrificer, made an end of all sacrifices and oblations going before, and left no place for any new sacrifice or oblation to be used afterward. Neither was this all, that the Apostle overthroweth all other sacrifices, establishing that as all sufficient which was at the fullness of them, according to the eternal decree of God the father made upon the altar of the cross once for ever, and so consequently confuteth the Papists, maintaining, even with bloody sacrifices of men, their unbloody sacrifice of the Mass: but moreover, the doctrine very profitable, and necessary to stir up the minds, and furnish the hearts of professors of the Gospel, 〈◊〉 knowledge concerning the person and offices of Christ jesus the Lord For to leave the Catholics (as they untruly call themselves) either to the grace of God to be converted (which God grant us heartily to pray for) or to the blindness of their heart, to worship they know not what, concerning the professors of the truth, I beseech them in the mercies of jesus Christ to know the height, the depth, the length & breadth, & all the measures of Christ preached in the Gospel, that as the foundation is most certain, so it may be also certainly known, and bring forth certain fruits to the glory of God & their own assured salvation in him. Otherwise, if the know ledge of our lord jesus Christ be weak, our faith cannot be strong: if the faith be not strong, them our hope is small, & the afflictions of the spirit many. But on the other side, daily and effectual exercises of the word bring increase of knowledge, increase of knowledge bringeth increase of faith, increase of faith bringeth increase of hope, hope bringeth patience, and in patience we hold the possession of our souls till the day of our full redemption. But, to return to the two Interpreters of this Epistle, the one liveth, and may do well (if the Lord so dispose of his heart) to publish in Print his reads made to his great praise upon the whole: the other is laid up in peace with the righteous: but before his death he painfully gathered together the greatest part of his lectures, leaving them in writing, that thereby he might again profit the Church after his death: and now they are published to the benefit of the Church, the zeal whereof greatly exercised his godly mind, and many times brought his watchful head and weak body near to the grave. Of whom I might truly speak much to his great praise, & yet nothing unknown: but let God have the praise: nevertheless, as I will say no more▪ in persuading men, so I can say no less in duty then this: his goodness was, by the grace of God, very much, and his harmelessnes more: his gifts notable, and his spirit more notable: accompanying him for the measure of his bodily strength, with daily increase, till the last day and hour, wherein, for our punishment the Lord translated him from mortality to immortality. Touching these his Praelections, a goodly pattern of his sweet spirit, thou hast them (gentle Reader) in thy hands, and I leave them to thy judgement, they need not my commendation. But be not thou deceived in judging good things by the first taste: for they delight more the second time, then at the first: and more at the third time, then at the second. Try my commendation, and give thy sentence. But of all other readers of these M. Ed. Deerings expositions, I have namely to exhort and beseech the Citizens of London, & others, sometime his diligent auditors, that they would now repair their understanding, and re●…site their consolations reaped at the first f●…utes of this present doctrine: that they would also examine, and take an account of their memory, to see what is now set down in writing here, that they have utterly forgotten long ago. So they shall behold how easily good things, and comfortable things, even things of eternal life, how soon they perish, and for want of true reverence to the word, or diligent regard to our sáluation, are by Satan made fruitless: whereas in small matters old men have fresh memories, as to remember where their gold lieth, and how many obligations they have, and of what conditions. And what is it (I pray you) that in them causeth so good momorie? even the heart set thereon with diligent care: which heart more set upon that that is more precious infinitely, what judgement, what comfort, what steadfastness would it 'cause in the word of life? But how cometh so small heed in so mighty matters? Certainly hereupon, that the worldly man is of a worldly mind: and a man without the spirit (as the Apostle Jude speaketh) hath no taste of the spirit no delight in spritual riches, they are to him foolishness. But of memory thus much may suffice: I would have thought it too much, were it not that to learning and knowledge in man, I know nothing better. For thy memory, though the voice be taken away and the spirit with the Lord, yet the doctrine remains to thee in letters: remain thou mindful now to make that hereafter fruitful to thee by diligence, which hitherto hath by negligence lyen barren. Let us accounted it a blessing from God, that we have thus many of M. Deerings reading, the rest, which w●…re to the x. Chapter or there about 〈◊〉 the other three Chapter's wait for, and desire some other 〈◊〉 faithful labour. If any man having small hope to make the remainder like to that which w●…e have, refuse therefore to attempt the matter, let him, otherwise abounding with gif●… and 〈◊〉, and having exercises in the Church, humble himself to be in the second or third place, to finish the work, and benefit the Church, whereunto all men are ins●…tely ●…ndebted, and almost no man careful to come out of debt. But most of all, let us continually pray, that our good God would, in these perilous ends of the world put on us all his whole complete armour to stand against the power and malice of Satan: that he would also illuminate our hearts, with the bright beams of his wisdom and holy word, that we may be freed from the darkness of ignorance and error: that the mouths of the wicked may be stopped, and the lips of the children of God opened, and fulfilled with the 〈◊〉 of God. Moreover, seeing the Lord hath laid sharp rods, and long time executed great judgements upon our neighbours round about: giving us now, all these 18. years of our gracious Sovereign, the Gospel in great peace: it is our duty, to consider our duty in this behalf: first, that we in brotherly compassion, and in an inward fellowfeeling lament, & to our power redress their calamities: secondarily, that we be thankful to God, for our peace, and careful to yield ourselves in all singleness and truth, every way obedient to the kingdom of our Lord jesus Christ, the king of peace, in as large & the same manner, that is to us offered in the word of life: in the third place, that all diligence be used that the word may have his free passage, and main course to the overthrow of all adversary power, especially, of the open enemies, Papists and Atheists, & to the discovery of other sects springing up of their own accord, where the word is not planted: finally, to the cutting off of profane and lose life, which now advanceth itself against heaven, and provoketh the Almighty, except by discipline it be broken down, that the kingdom of jesus Christ may be most glorious on earth, and that the sons of men may be safe, and rejoice under the shadow of his wings. For a further understanding hereof, and of many other like exercises in the knowledge & practice of Christianity, I refer thee (gentle Reader) to these Lectures, beseeching God to make thy labours fruitful with his continual blessings, especially in thy prayers: wherein as careful for the whole Church also, pray that the Lord in mercy would make the Churches beyond the seas, rather partakers of our peace, with fullness thereof, then in justice to make us companions of their punishment in the last place, and greatest measure. Amen. The xxiiii. of November. 1576 ¶ The Praelections of Edward Deering upon certain of the first Chapters of the Epistle to the Hebrues. ¶ The first Lecture upon the first verse of the first Chapter. 1 AT sundry times, and in diverse manners, God spoke in the old time to our fathers by the prophets: in these last days he hath spoken unto us by his son. AT sundry times & in divers manners. etc. Why this Epistle was written. Before we begin the exposition of this Epistle, I will briefly speak somewhat of these three points. Why this Epistle was written, by whom, and at what time. And first touching the cause of the writing, though we know assuredly, it was cause sufficient to leave so excellent doctrine unto the church of God: yet a special occasion then given, was undoubtedly this. The jews were stubbornly set to the maintenance and defence of the law of Moses, holding fast all the ceremonies of it, as things necessary, never to be abrogate, but perpetually to be used in the worship of God. Among the residue they did especially strive for Circumcision, next unto it, for the observation of meats, and drinks, and times, and feasts, and sundry purifying, as these things are namely mentioned Gal. 4. 10. Col. 〈◊〉. 〈◊〉. Act. ●…1. 14. in the scripture: Besides these, other ceremonies: they embraced them and loved them. And though many thousands (as it is in the xxi. of the Acts) did believe: yet were they still zealous for the law, nor could possibly hear of the abrogation of it. In so much that they and their forefathers had made this an article of their faith, and it is the ninth article of their Creed, & they hold it to this day: God gave his law to his faithful servant Moses, and he will never altar it, nor change it for any other. And this their opinion, as it was rooted in them, so they had very many, & plausible persuasions for it: they strove not for the inventions of man, but for the law of God: not held by traditions, but written by Moses: not in doubtful testimony, but in manifest show of the glory of God. And this their opinion they did not think was any conjectural exposition, but the manifest word, as it was often repeated, that this should be an ordinance to them for over. For this cause the Apostle having compassion upon Cap. 5. 12. &. 6. 1. & Cap. 12. his weak brethren, who believed in Christ (but were also thus addicted to the law) he writeth unto them this Epistle, by all means persuading them, never to join together our saviour Christ with the Ceremonies of the law, whose glory is perfect in himself alone, and all height must be abased before him. He created alone, and he will redeem alone: He made alone, and he will save alone: and to be set in comparison with him, all the gold, silver, precious stones, & all the ornaments of the temple, they are but Beggarly Elements. Nothing else in earth, nothing vikler earth, nothing in heaven, nor in the Galat. 4. vers 9 heaven of heavens, no virtue, no power, no strength no name else that is named, in which, or by which, we can be saved, but only the name of jesus Christ. And for this cause this epistle was written. Wherein it shallbe good for us to mark, how from the beginning, sathan hath striven to obscure and darken the glory of Christ: and how he hath held still the same purpose unchangeably, even to our days. First he changed himself into an Angel of light, with glorious names of Moses, Moses, under pretence of holiness striving against truth: a marvelous practice, & in those days enough to have subverted the faith of many. For who would have thought that such men, so great lovers of the law, of the Temple, of Moses, should be enemies of the true Mellias? or be ignorant of the salvation and spiritual worship which he should teach them? But here we learn, not to ground our faith, neither upon the glorious words, nor upon the glorious hams of mortal men. For this deceived from the beginning: but the word itself must be graffed in us, if we will not err. So now in these our last times, in which the devil striveth as at the first, we see how many say unto us, The church, the church, The pope, the pope, The fathers, the fathers, & many thousands are led with this sound of words: yet in these words is no wisdom: only they renew the old deceit in which the devil first troubled the church of God: For what is the Church they speak of? who is the pope? who are their fathers? are they greater than the Temple? then the law, than Moses? if not, than their names may be used for a cloak of falsehood as that others were. Then we must try them and examine them, whether it be a true church, or true fathers they speak of. To follow a church you know not what, is to trust to the Temple you know not how. And know it well, such words are but mockeries, and such spirits are of error and darkness. The effect is proof enough. For the end of their religion is, that ignorance is the mother of devotion. Now touching the author of this Epistle, who The Author. it was, it skilleth not. For if the name had been here, what had it showed but that God used the ministery of such a man? And now the time is not known, it teacheth expressly, the doctrine is of God. And for this cause to the books of holy scripture, names are sometime added, sometime not, that the doctrine of the Lord might be unto us, without respect of person. And for my part, who written this Epistle, I can not tell, nor I see no cause why I should seek it. For when the spirit of God hath jest it out, can I think it the better if I should add it? I remember, Athanasius sayeth: that since the In Dialog. de S. Trin. fo. 11. Gospel was first preached, this Epistle was ever thought to be Paul's. But Eusebius, as boldly on the other side, says that he dareth constantly affirm as the sense is the Apostles, so the phrase & penning is some other man's, but whose God knoweth: and lib. 6. cap. 19 thus much of the author, whom we will leave as we find him, a faithful witness of jesus Christ, even to the ends of the world, but whose name we know not. Now for the time in which it was written, it is certain it was in the apostles days. For if it had been after the destruction of jerusalem, threatening so often the anger of God to those who would despise his What time this Epistle was written. son, no doubt he would have mentioned so singular an example. Besides this he maketh mention of Timothy as his companion and fellow, who was famous among the Apostles. And it is like, that this Epistle was written about the later end of the Apostles age, because he says that this doctrine first preached by the Lord, hath now been confirmed unto us by them that herded it. And noting the time how long the Gospel had been preached afore, he saith, that time required that now they should be able to be teachers of it. Again, in the x. chapter he putteth them in remembrance, that in times past they had suffered great and manifold afflictions for the Gospel's sake. So that we easily see this Epistle, as it is holy and Apostolical in the truth of doctrine, so it hath also the honour of their time. And thus far of the occasion, author, and time of this Epistle. Now, as briefly as I can, I will show you the The Argument of this Epistle. argument of the whole Epistle, and that is this: that only in jesus Christ is the forgiveness of our sins. Which argument he handleth thus. first setting out our saviour Christ, who he is, in the ten first chapters: Then how salvation is through him, in the residue of the Epistle. In setting forth our saviour Christ who he is, he showeth first the nature of his person, in the two first chapters: then what is his office, in the next eight. Touching his person, he teacheth first that he is perfect God in the first chapter: then, that he is perfect man, in the second Chap. of which we will speak more particularly in expounding of the text. Of his office whereof we said he entreateth in the viii. next chapters, he teacheth this first, that he is our Prophet, from the beginning of the three chapter, to the xiiii. verse of the fourth: then that he is our priest, from thence to the nineteeen. verse of the x. chapter. And though the Apostle of purpose and with great care, do plainly teach that Christ is our king: yet because this necessarily followeth of the other, & there was no doubt but that Messiah, their priest and prophet, should be also their prince and king, therefore, he seemeth not to make any particular entreaty of this, as of the other offices: but as he was a kingly prophet, a kingly priest, and the son of God, so in proof of all these he maketh with them, manifest proofs of his kingdom; at in the text more plainly. (God willing) I will show, when I shall more particularly speak of them. Now of his prophecy in the three & Christ's prophecy. iiii. chapters he teacheth this, that he is our only prophet, proving it first, because the son of God took upon him our nature, the excellency of his person is warrant enough, that God ordained him our only prophet. Secondarily, he was faithful in his ministery, neither needeth any to be joined with him. Thirdly, he was more honourable than Moses himself, and therefore much more should rule in the house of God alone. Fourthly, the Prophet saith: To day if you will hear his voice etc. Therefore by the Prophet commended to us as our only prophet. Last of all, the nature of the word, agreeable only to his person, maketh that he is our prophet alone: and thus he endeth this treaty. Of his priesthood Christ's priesthood he speaketh more at large, showing first in the end of the fourth chapter, what manner of Priest he is, even such a one as by his own virtue hath entered into the heavens, and made a way for us, that we might boldly through him come unto God. After this he beginneth a comparison of the priesthood of Christ with Aaron, and so more clearly showeth, both his priesthood and the excellency of it. This comparison he maketh in these points. First, that the priest of the law was a natural man, like unto his brethren. Secondarily, that he hath not a private work, but doth all the people's service in things appertaining to God. Thirdly, that he appeared not before God in his own virtue & righteousness, but with offerings & sacrifices for sin. Fourthly, that he was full of compassion toward his brethren, to pity them in their weakness. Fiftly, that he had his calling of God: in all which things, Christ exceeded all that were before him, & this he teacheth in the ten first verses of the fift Chapter. Then beginneth (by occasion) an exhortation which continueth to the seven. chapter. After that, he setteth out at large the example of Melchisedech, and the comparison of the first covenant, with the tabernacle & sacrifices appertaining unto it, so teaching at the last our saviour Christ to be our only priest. The second part of the Epistle, which is, how this salvation of Christ is given unto us, in the 11. 12. and 13. chapters the sum of it, is, that we have this salvation through faith, which faith is tried in many afflictions, & still bringeth forth fruit in good works. Now let us come to the text. I told you first the Apostle proveth the excellency of the person of Christ, God and man. In this first Chapter he proveth his Godhead, and beginneth thus. Many times etc. In this first verse, setting down the general proposition of the whole Epistle, that God hath now made known unto us all our salvation in his son Christ, naming him, Son, that these titles after attributed unto him, might appear more to Son. be according to the prophecies of him. Then straight he describeth him, making it manifest that he is God. First, by the glory which his father hath given him. Secondarily, by the excellency of his person. thirdly, by the greatness of his power. Fourthly, by the benefits purchased to us. Fiftly, by the dignity which to himself he hath obtained: all this is in the third verse. Lastly, by comparison with Angels, which comparison he maketh in many points, alleging scripture, according to the titles before given unto him, & so endeth this first chapter. Many times, and after diverse sorts etc. Out of this verse, first let us note and consider well, touching this doctrine which we are taught by Christ, the certainty of it, which is first in the author, who is God himself, even the same God of our fathers, which so many times and ways spoke ever by his Prophets: even he in an assured truth, hath also spoken by his son. Thus giving the authority of the word of Christ to God the father, that it might be confessed true, and to take away all vain quarreling of contentious men, who under pretence of the name of God, would easily have disputed against our saviour Christ, and said: We know God is true, and he spoke to Moses, he spoke to the Prophets, this man speaketh of himself, and we will not hear him. To stop this offence, though the Apostle might have given the authority of his word, even to the person of Christ himself, yet he would not, but said thus: God spoke by him. Another proof for the certainty of his word, is, that he spoke by his son: in which name God sealed it unto him, to be his sufficient witness in the world even as himself had spoken with a voice of glory: This is my beloved son in whom I am well pleased, he are Matth. 3. 17 him. And this was a sure & known truth unto them, that no man had seen God at any time, but the only begotten son, who is in the bosom of his father, he revealeth him. He is the personal word, & maketh known all the mysteries of God, even as he hath been present with him in all his ways. Now as our saviour Christ is our certain teacher of undoubted truth: so how far this truth is taught by him, appeareth also in the words: Many times, many ways, by many Prophets, of old, to our forefathers. Of all these we must set the contrariotie in our saviour Christ, that God spoke by him, not many times revealing his will by measure, now some, then more: but once he hath sent him filled with all measure of wisdom and understanding. And before, God spoke many ways, either by Angels, or by the cloud, or between the Cherubims, or by urim, or by visions, or by dreams: but now he hath spoken one way, even by Christ made our brother, with the voice of a man, in the mids of the Congregation plain and evident in all man's hearing: and all variety shall cease for evermore. Likewise, before God spoke by many prophets, now he doth not so, but hath sent his son alone in stead of all, that all his people should hear him, Likewise those times they are old and past, but the time of Christ's teaching passeth not, but is for ever. And that was to the father's, men of divers calling, but this is to us all of one condition. So this the Apostle teacheth, that Christ alone, once even in the days of his life, after one manner and form hath preached unto us all that Gospel, which eternally shallbe the power of his heavenly father, to save all which do believe. Now let us mark first the agreement, & then these differences, manifestly to be seen between Only God must speak in the mouth of all Ministers. Christ and the Prophets. First, they agreed all in this, that God spoke by all, and this only they have a like from the first to the last. Adam, Seth, Enoch, No, Abraham, Moses, David, Esaie, Christ, not one of them spoke one word of a natural man in all their ministery, but only the words of him that sent them: that is, they spoke not themselves, but God spoke within them. When soever were the time, whatsoever were the means, whosoever were the man, wheresoever were the place, whatsoever were the people, yet the words were the Lords. And whosoever he be in the church of God from the beginning to the ending, to whom this ministery shallbe committed, if he will be numbered with patriarchs and Prophets, Apostles 1. Pet. 4. 10. and Pastors, and with our Saviour Christ himself, whatsoever he speak Let him speak as the word of God. For this covenant God hath made with all his servants, even as the Prophet Esaie says: My spirit which is upon thee, & my words which I have put in Esai thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth▪ even for ever. And in deed, whose words else should divide between the marrow & the bones, but his only, who alone searcheth the Hebr. 4. 11. 〈◊〉 hearts and the reins? Or whose words should kill our earthly affections, but his alone, who gives the sword of the spirit? And we, whose messengers are we? Or of whom are we sent? Is not God our Master, and shall we not make our account to him according to that which we have received of him? We must look unto our own charge, and for all other men, though they seem to be pillars, what they are it skilleth nothing to us, we are not accountable by their gifts. Augustine, Ambrose, jerome, Gregory, or any else, they had their own charge of God, and we have ours by warrant from God: they did speak, and so must we. If I speak out of the fathers of the Church, and know it to be the word of God, why do I attribute it to man, rather than to God, whose truth it is? Or if I speak of the Fathers, and know it not to be the word of God, be it never so true in the doctors mouth, in mine it is sin, because I speak not as I am taught of God. This I speak not so much for the papists, whose hearts and souls the decrees, and decretals have stolen away, and left them without understanding: But I speak it, because of brethren, who know not their calling, but fill the pulpites with doctors and counsels, and many vanities, where they should only speak the word of God, that our agreement may be with the Apostles and Prophets, and with our saviour Christ. Now let us see the differences here spoken of between our Saviour Christ and all other prophets, The first difference. what we may learn of them. The first is, the doctrine taught by them, was at diverse times revealed, but that which Christ teacheth, is revealed but once. And this is twice after expressly noted by the Apostle himself, as in the ninth chapter, Now at the latter Cap. 9 26. end, Christ hath been once revealed. And in the twelve. chapter, Yet once will I strike, not only the earth, but the Cap. 12. 26. heavens also. And this it is which saint Jude says of the christian faith, that once it was given to the saints, which, once, doth mean the time of Christ in earth, for so he says, it was by his son. For though the Apostle yet understood not all, and the spirit was after given them, yet the same Spirit did but more lighten them in such things as Christ had also taught them. By this we learn boldly to refuse it, & accounted it as bastard doctrine, whatsoever is sprung up since, & cometh under the warrant of a mortal man, as namely the idolatries of that mighty king and priest, Prete Giam, of the Abizannes in Africa: and the idolatry of the great Cam, king and priest of the Tartarians in Asia: and the idolatries of Ishmael, king and priest of the Persians: and the idolatries of Mahomet, king and priest of the Saracens: and the idolatries of the Pope and Papal men, this day kings and priests, as proud as the other. And of these what sects soever have sprung of Homares or Halys, Cuselbasoe or Casaboe, of decrees & decretals, Thomists or Scotists, white friars or black, that eternal Gospel, as they called it, more than 300. years since devised at Paris: the revelations of S. Brigitt: all other doctrines and expositions, we must cast them away, so many as came not in the warrant of our Saviour Christ once preaching upon earth, which because it was once, it confuteth all after it, and abrogateth all before it, which had diversity of time, as the Apostle himself gathereth. ca 12. 27. The second difference, that the doctrine of Christ The second difference is taught after one sort. For though first were miracles, and now none: first Apostles, now none: these were but means to confirm the preaching, the word only was the power of salvation, which is the same it was then. Which because it is but one, therefore it is perfect. For if any way before had been absolute in itself, there should none other have come after it, but it pleased not God to give the glory unto all those manner of revelations, but reserved it to the preaching of the gospel, which he hath made his own power to save all that do believe, & given it so great grace, that it worketh more mightily than all miracles, and pierceth deeper into the heart of man, than any manner persuasion, yea, though one should arise from the dead to speak unto us. And therefore we may condemn that, which before us was done, in building monasteries, vowing of pilgrimages, praying for the dead, their masses & diriges, honouring of saints, setting up of Crosses, and such like. For how were these things taught unto men? Not by preaching the Gospel, but for the most part, men were driven unto it by fear & terror of the night, as we may see in their own books & legends: But as it was, so it is come unto it, and the darkness hath covered it, out of which it sprung. The third difference here, is, that that was old, & therefore abolished: for it cannot be but that which The third difference waxeth elder and elder, must at last vanish: but the testament of Christ, it is still new, yea though it were from the beginning, yet it is still the same, and the day passeth not, in which it was given, but it endureth with the age of man. And therefore it is no sacrifice of the new testament, to have a mass which waxeth old, and when it is done, is not: but you must have a new, & so fill your number. Neither yet is it possible that works should justify, which also wax old & are forgotten, so that the righteous man of an hundred year old, if he leave then his righteousness, it hath none account. The salvation of the world, it is not thus, but always new, if once I be in this covenant, it is an everlasting covenant, I was not taken under condition of time, nor no time shall prevail against me. The salvation itself, it is not changeable as Ad●…s was in Paradise, but it is made sure in the body of Christ united with the person of his Godhead, so the ways in which we are led unto it, they are imutable, our faith is not quenched, our love not extinguished, our hope faileth not, nor the holy spirit can ever be taken from us, but still they are new even to eternal life. The fourth difference, is, in the fathers with whom The. ii●…. difference the first covenant was made, who though they were all called in Iesu Christ, yet was there a difference of their honour, & every one more exalted, as God approached more near unto them. So Abraham & his posterity were a more honourable people than the other before him. So the Israelites, that had received the law, & dwelled in the land of promise, had greater blessing than their fathers in Egypt. So john Baptist more than all Israel. But now they that are called of Iesu Christ, by his own voice, & in him crucified before their eyes, have a●…eined a singular honour, & the lest of them touching their calling, are greater than all patriarchs & Prophets. And these all in like precious faith, like spirit, like promises, like covenants like accepted of god, every man in his own measure of grace. No difference of jew or Gentile, learned or unlearned, but all have through faith one entrance un to the throne of grace: that I need not say now, O Lord remember David, nor the covenant made with Abraham: But, O Lord remember me, & the covenant which thou hast made with my father's house. For unto all, both those that are nigh, and those that are far off, there is but one covenant in Iesu Christ, whom now we know not according to the flesh. And this excellent glory of Christian men (dearly beloved) as often as I remember it, it grieveth me to think upon the madness of some, who call themselves spiritual, & other temporal, themselves clergy, and other laity, themselves regular and other secular, themselves, they should say strangers from the Lord jesus, and other the lively members of his body. For what is it else to make this difference, but to deny the brotherhode in the calling of Christ? The fift difference is, that God then spoke by his Prophets, now by his son, by Prophet's meaning The fift difference. the continual succession, of Prophets in all ages. For as they were men taken away by death, so it was necessary other to come in their places. And because no Prophet was able to give his grace to other, or of his fullness, make other learned in the mysteries of God, but they were all taught of the Lord: therefore they had the credit of their word every one in himself, and none judged by another's gifts. But so it is not with the Son of God, for both he liveth to appoint us teachers still, and of his fullness he giveth all other their continual increase of grace. For which cause now, the warrant of all dependeth upon him alone. And the greatest Apostle that ever was, hath no other glory, but only to be his servant and messenger, for he is that redeemer, whose word must be in the mouth of his seed, and in the mouth of his seeds seed, after him, for evermore. So that it must needs be the pride of very antichrist, for a mortal man to exalt himself, and give the warrant of truth unto his own word: that he cannot err: that all knowledge is in the closet of his breast: that we must believe it as the Gospel what soever he decreeth. A vile servant so to swell in pride, and set himself in the seat of the son of God, why do we not abhor it? and rather kiss the ground under the feet of the Saviour of the world, to be slow to speak out of our own heart, and quick to hear what he hath commanded? And these be the differences which I thought good to note unto you, as the Apostles words plainly teach them. Now where it is said, In these last times, meaning the days in which this gospel is preached, which also the Apostles and Prophets call the end of the world, and last days: It hath this name, both for because in comparison of the age of the world, these days shall be but few: and also for that the will of God is finally revealed in his son Christ, who shall inherit the glory, to be our Prophet from the day, in which first his father sealed him to that office, even to the latter end. And thus much of this first verse. Now let us pray to almighty God our heavenly father, who hath so loved us, that he gave his only begotten son, to lead us in the way of truth, to save us from the bondage of death, and to sacrifice his own body for the ransom of our sins, that for his sake we may be strengthened with the grace of his holy spirit, to hear his word & keep it, that we may in a good time and happy issue of our ways be blessed by him, who is our only Saviour, to whom with the father and the holy Ghost be honour and glory for ever. ¶ The second Lecture upon the second and third verses. 2 Whom he hath made heir of all things by whom also he made the worlds. 3 Who being the brightness of the glory, and the engraved form of hi●… person, and bearing up all things by his mighty word, ba●… by himself purged our sins, and sitteth at the right hand of the majesty in the highest places. WE have herded how the Apostle hath taught, that our Saviour Christ the son of God hath been once sent unto us an eternal Prophet, to teach us all things which GOD hath done for our salvation, & through the preaching of the gospel to sanctify us all unto him: that him alone we should acknowledge to be our leader unto eternal life. Now the Apostle beginneth to prove this singular glory to belong only to Christ, which he doth by setting out a full and large description of him▪ in which, as I said, he proveth him to be eternal God. first, by his rule over all creatures, verse. 2. Then by the glory of his own person. Thirdly, by his great power. Fourthly, by his benefit bestowed upon us. Fiftely, by his glory purchased to himself, verse. 3. Sixtly, by comparison with Angels, verse 4: which comparison he maketh in many points, as shall appear in the residue of the chapter. The rule of Christ over all creatures, he showeth in this, That he is heir of all, and created all. By heir of all: meaning, how in the person of a mediator he hath restored all, as in the person of the son, he was the wisdom of God to make all. And therefore called the heir, because he restored not the world, but by redeeming it, and purchasing it unto himself, according as God the Father had given it to be a recompense of his work, in which respect it is said, that God appointed him heir of all things. This our Saviour taught us, when he say de: Mat. 2●…. 〈◊〉. john. 16. 15. All power is given unto me in heaven, and in earth. And all things the father hath are mine: Not only earthly things, but also heavenly: For of the graces of the spirit he says also, He shall glorify me, and take of mine, and give it unto you. The Apostle addeth the second note of this authority. That by him the world was made. Maker of the world. by the world meaning all things in heaven, earth, and under the earth. For so Saint john addeth to this testimony, And without him nothing was made, what so ever was made: Then if all creatures were by him, himself was uncreate, and only creator of all that is, that we might boldly give him the glory of the father Almighty, maker of heaven and earth. And this is notably set out by S. Paul in the first chapter to the Colossians, where he says: He created all Col. 1 ●…5. things, in heaven and earth, visible & invisible, whether they be thrones, dominions, principalities, or powers, all things were made by him: of which, it must needs follow, even as S. Paul also concludeth, that he is God above all. The second thing wherein Christ is here exalted, is the glory of his person. First, that he is the brightness of his father's glory, which title is absolutely given him, as essential unto the son of God, not Brightness of glory in respect of his father only before us, but even before his Father, that as all the properties of the Godhead have their being in the person of the father, so the brightness and beauty of them is in the person of the son, and so this name was proper to him before the world was made, noting, that eternally he was of the father. In which sense Saint john calleth him The word, not according to the time, in which creatures have been, but an essential word before all creatures. In the beginning says he, was the word, and the word was with God. But of this mystery I cease to speak. For we cannot know it, our tongues cannot speak it. And these very words which I now use, or any man can use of God's majesty, think not that their sense and meaning is according to God's nature, they are only helps of our weakness, that by them our faith might be quickened in a spiritual understanding, otherwise all the words in the world, cannot express the lest part of the living God. Touching us, he is called the brightness of his father's glori●…, many ways, as, because in our nature he showed forth the lively countenance of his father, in all fullness of grace and truth, and because in the power of his word, he wrought mightily in all creatures, and again expressly Saint Paul calleth him The image (which is the shining brightness) of God, in john. 1. 14. john 5. 36. 2. Cor. 3. 18 respect of the clear manifestation of the Gospel, in which he hath set out so glorious a light of the power of GOD to save his elect. So he is to us the brightness of glory, because many ways he showed forth the glory of his father unto us. Even as john. 1. ●…8. Saint john saith: Not man hath seen GOD at any time: that only begotten son, who is in the bosom of his father, he hath revealed him. The second thing here attributed to him, is, that Engraven form. Col. 1. 15. he is the engraven form of the person of his father, noting hereby the unity of substance, as in whom the fullness of the Godhead dwelled bodily. Even as Saint Paul doth also call him, the image of God: distinguishing him by this name from all shadows and figures, like as this Apostle useth the word in the tenth chap. And here expressly he addeth engraven, above all the figures in the law, the Ephod, the urim, or the Ark itself, showing the excellency that is in Christ. The third title of honour here given unto Christ Susteiner of all things. is, of the greatness of his power, and that is, that he heareth up all things with his mighty word. In the metaphor of bearing, after the manner of the Prophets, no doubt he means, the nourishment and preservation of all things in the state that God hath given them, which is the providence watching over all his works. Now this being known to be the work of the living God, That in him we live, we move, we are, Acts. 17. 28. and this manifestly agreeing to Christ, by clear proof of all his works here in flesh, in which he revealed the image of God in him. In this also it is assured that he is very God, the stay and strength of the world, without whose hand all things would fall into confusion. Forthly, he extolleth the person of Christ by the greatness of his benefits bestowed upon man, in Purger of our sins. these words, By himself having purged our sins, put in here as a Parenthesis, because it showeth the way how Christ purchased that excellent dignity, to sit at the right hand of his father, whereof after he speaketh. In that he says: purged our sins: expressly he warranteth his Godhead. For what creature could have done so excellent a work? The jews could not be ignorant, but though a man were as great as Adam: yet Adam, when sin rested on him, it drove him out of Paradise, yea, though a man could be as pure as an Angel, yet the Angels, when they sinned, and kept not their first order, their sin weighed them into jude. 6. the condemnation of hell, so that our Saviour Christ taking our sin upon him, & being able to purge it, which no saint or angel could ever do, it necessarily followed, that he is the eternal God, even according to the known prophecies of the Messiah, that they should call him the Lord God our righteousness. The fift thing wherein Christ is here extolled, Iere. 23. 5. is the high dignity which he hath got, in these words, he sitteth on the right hand of high majesty: Noting hereby, that God the father hath taken him up into his glory, so that he sitteth in power and majesty, equal with his father, and this is plain in that he calleth it the right hand of highest majesty. And the scripture showeth this end of it, till I make thy enemies Psal. ●…10. 4 thy footstool: showing that this is the power of God in him, to sit at the right hand of God. And thus much of the words of the Apostle, in this, magnifying the person of our Saviour Christ. Now a little further we will examine the words and apply them more particularly to our instruction. In that it is said first, God made him heir of all. So that we see, how these words of the Apostle Heir of all. have every way their weight, to prove that Christ is the son of God, the king of his people, God and man, mediator between God and us. We must learn, of ourselves we have nothing: but being engraffed in him, we are owners of all things. In mine own right I am naked and void of all, I have no meat to feed my hungry body, no drink to comfort my faint and thirsty spirit, no clothes to keep me warm, no house to harbour me, I am to take no profit of any creature, nor no pleasure in the sight of the Sun. For the earth is the Lord Iesu Christ's, and all that is in it. I may have from man my warrant here in earth, that my house is mine, and my land is mine, and he is a thief and a robber that taketh it from me. But all the men in the world cannot give me my possession before the living God, but only his Son Christ, who is Heir of all. And I am a thief and a robber, if before God I claim any other right in it. Then, that our hands may be our own: our goods our own: our servants, our wives, our children, ours: Let us be Christ's, that in him we may have the good assurance of all our substance. Take not thy meat, but as the gift of Christ, who hath sanctified it unto thee, nor any thing thou hast but with thanksgiving to Christ that hath sanctified it for thee: if thou dost, thou art an intrudour, into the right, not of a mortal man, but of the son of God: and thou shalt be sure the recompense of the injuries that thou hast done, will fall upon thee: and thou shalt know what it is, so to dishonour thy God. But contrariwise, if I know myself by faith made a member of Christ, and his right is mine in the creatures of the world, and in his name, and to his glory I use them, whatsoever God hath given me in the days of my pilgrimage, the profit of it is mine, I may use it to my necessity, and the pleasure of it is mine, I may use it to my delight. If my garments be silk, I may put them on. If my table be furnished with sorts of meat, I may eat what my stomach craveth. If I have fields pleasant and delectable, I may walkein them. If I have orchards of great delight, I may eat the fruit of them. Nay, I will say more, that their condemnation may be just which love not the Lord jesus. If thy dogs will hunt the beasts of the field: or thy hawk will kill the birds of the air, thou mayst use the delight of God's creatures. I mean so far as the state of God's people, in common wealths, which he hath ordained, doth permit to every one, for his holy recreation and pleasure, who walketh faithfully in his calling, to the glory of God, and profit of his people. I do not justify the shameful abuse of the world, which hath carried away the christian liberty into carnal wantonness. I allow them not, which will needs wear silk, and are not able to buy clot: or those, which so give over themselves to vanity, that the day is to short to make them pastime, except they watch the night at cards and dice, and riotous dancing, with such men I meddle not, but in their sin in which I found them, in it I leave them. I speak only of the goodness of God unto his Saints, what recreation God hath given in their weary life. And where it is further said, All things were made All things made by him. by Christ, we may boldly conclude, that no man hath power over his creatures, but they must serve their creator. What have I to do with another man's work? God hath appointed his creatures a use, in it they are holy. If thou will't set them another law, thou profanest thyself in them. When S. Paul had said that to forbidden meats was the doctrine of devils, he proveth it by this reason: because God created them to be received with thanksgiving. If God created them, who will exalt himself to be Lord over them? If God appointed them to be received, who shall say 1. Tim. 4. 3. unto me, they are unclean to use? Surely (dearly beloved) and before the Lord, who hath made all, & will judge all, that proud and arrogant man of sin, who hath left all the ordinances of God, to fill the world with his decrees, and decretals, he hath taught us the doctrine of devils, and let us cast it from us. We are Christ's, & he hath made all, in his holy appointments let us ever live. For other laws of meats, drinks, days, apparel, etc. as then they may stand, when they are profitable to any country, and made only for policy: so they are to be despised, when they are thrust upon the church, & made matters of faith and religion. Further, in that, that it is said in the third verse, That Christ is the brightness of glory, & engraven form of the substance of his father. Let us mark well why the the brightness of glory. Apostle thus magnifieth the person of Christ. For no other cause, but to warrant unto us the truth of his word, that he is our Prophet, & we must believe him. And so S. Peter in the Acts, teaching Christ to be the only warrant of faith & salvation, he saith: God approved him thereunto by many signs and miracles, & Act. 2. 22. mighty works. And in deed the father himself with a voice of excellent glory, approved him out of the cloud, & his voice was herded, This is my beloved son hear him. And all this was, that Christ alone might Matth. 3. 17. be before us, the only warrant of truth. Now he that shall take upon him this honour, & bid the world believe because he hath spoken, what doth he but boast himself as if he were the brightness of God's glory, or that God had approved him by signs and miracles? and who would do this, that feared either to be, or to be called the very Antichrist, that should come? Again, it is said: he beareth up all things with his mighty word. Where we must mark, it is attributed Upholdeth all things. to God's mighty power, the governance of all things in our sight either great or small, that we should learn not to measure the power of God by our weak senses. It is his mighty power that upholdeth the earth, that stretcheth out the heavens, that sendeth forth the winds, that raiseth on high the great waves of the sea, & these things we confess are great & mighty, but as it is here, so every where, the mighty power of God maketh the feather to move, & his strong arm leadeth the fly in her way, & the same force which now shaketh a lease, if he had sent it against a monteine, it would have turned it up from the foundations: and the same strength that bloweth up the dust, if it came against the earth, it would shake the bottoms of it. And this should make us fear before him, that what soever he hath done, whether it seem great or little, we should confess his handy work, & according to his greatness, so we should honour him, that whatsoever he hath commanded, whether it seem weighty or light, all our obedience should be straight unto it. It followeth, by himself he hath purged our sins. I do not doubt but you know how Christ hath purged our sins, and the more you know it, I am sure you are the more glad to hear it, & for this comfort that we have all in it, I thought even my duty to make some rehearsal of it. Thus therefore we are taught, and thus we do believe. Our Saviour Christ being the eternal son of God, through the work of the holy ghost was made man of the virgin Marie, and born without original sin, and by the same spirit filled still his manhood more and more with grace, till the fullness of all righteousness was within him, that so his manhood might inherit salvation, according to the promiss: Do this, and thou shalt live. But hitherto, as he is Luke. 10. righteous, so he is righteous for himself, and only that man is yet blessed, which was conceived by the holy Ghost, and born of the virgin Marie. Our sins do yet remain, and we abide held under the death of them, and therefore, as his first work sanctified himself, so yet there remained more, that he might sanctify us, For when he cometh to us, he finds us in sin, & through sin in death, and in the condemnation of the devil, who had the power of death. So that he had now another work, then in his first righteousness to sanctify his own body. He must also abolish sin and death, and hell in which we were held, if he will be a saviour unto us. And here he must multiply all his former righteousness, and make it infinite, for a greater work is behind, and a new law is given unto him, a law never given to all flesh, a singular law, out of the depth of God's wisdom and goodness, which without the fall of Adam, had never been seen neither of man, nor Angel: a law of a redeemer, that is, a law, by which he might bring man from death to life, from hell to heaven, from hatred to love, and from the devil to God: a work far greater than to make the world of nothing. This law was to love God, & his brother, not in usual things of life, whereunto all we were appointed, but in taking upon him sin and death, and treading the winepress of the anger of almighty God. And this thing he hath also done. For being righteous, pure, holy, and without spot, the sin that abounded, he took it all upon him, and death that reigned, he submitted himself unto it, and went as despised among men, in shame, in ignominy, in affliction of the flesh, for the sin of our bodies: and in anguish of spirit, in mourning and in sorrow, to bear the sins of our souls: before GOD, feeling the heaviness of his wrath, which was the sting of death and condemnation: and before man, showing the signs of it upon a cursed cross, in agonies, bloody sweats, and in woeful crying according to the sense and feeling of sorrow that was upon him. And all this he endured, not unwillingly, for than he had done nothing, but with exceeding joy of heart, that he had found out the misery, in which he might seal it, how much he loved his father, and make it manifest, how he loved us. So went he willingly unto death: and that he might satisfy the justice of his father, and purge the sins of his people, with all his heart he gave his body unto the cross, and his soul a sacrifice for our sin, which obedience was accepted of his father the just punishment of all sin, and full redemption of all his elect. And this the Apostle here means, when he saith, that by himself he purged our sins. And because he says, by himself he purged our sins, in this we see a clear discharge given to the Tabernacle, and all the sacrifices at the door of it: not one of them purged sin. And though some we called sin offerings, and the sins of the people in such sacrifices were said to be forgiven: yet they had that name and calling, not according to the merit of the work, but according to the virtue of the thing they signified, even as the lords supper is called the communion of the body of Christ, and baptism is said to be the washing away of our sins, not in truth of the thing, but in mystery of the sign. The phrase being so used for more assurance and warrant of the promise: not to carry the grace of God from our saviour Christ and his spirit, to the dumb elements of bread or water. And if the jews are here instructed, to leave their vain trust and confidence in the law, and to know that the forgiveness of their sins was not in meats & drinks, and diverse washings and carnal rites of the temple, nor in the blood of Goats and Calves, or in the ashes of an heifer, sprinkling them which are unclean, but only in the precious blood shed and the body crucified of jesus Christ: notwithstanding all these ordinances were given them of God, what could our fathers say, who saw the Law abrogate, the temple pulled down, the land profaned, the jews scattered, the words of faith preached, and that they should glory in nothing, but in the Cross of Iesu Christ? what could they say, either Tertullian Ter. de jeiunio de Cor. Mil. Cypr. de ●…psis. Theo. li. 8. de Mattir. Cyril. li. 10. c●…. 18. in jos. In E●…he ridio●…. c●…. 10. for fasting, crossing, oiling, which he learned and had of Montanus the heretic? Or Cyprian, for satisfaction: or Theodoretus, for martyrs merits: or Cyrill for justification of works: or Augustine, for prayer for the dead: or jerome for so many superstitions of lights, garments, vessels etc. Nay, what can we say, who have seen all that the old fathers have seen, why at this day we should love their errors? nay, why we should devise new of our own, which the oldefathers known not? why have we loved the pope's woeful jubilees, or his damned pardons? why do we yet think that the mass is a sacrifice propitiatory for the quick & dead? why was purgatory first dreamed on, as much hotter than our fire, as ours is hotter than a painted fire? or why was the building of chapels, chantries, or religious houses, thought to be a means to deliver us from such burning? A thousand such things why we have loved them, what cause can we allege before the Lord? The law of God given by Moses his faithful servant, a law which had been a schoolmaster to lead many thousands unto Christ, could it not stand with Christ, without darkening of his glory? and can the law of the pope given by Summists & Canonists, a people not known in the house of God, which law only leadeth to the obedience of the church of Rome, can it be that it should bring any light to the gospel of Christ? I need not stand in ma ny words to confute so great folly, I leave it to the conscience of all that be wise hearted, whether Good abrogating his ownelaw, meant that the pope should institute a new: or whether he meant to take away all earnall ordinances, that he might make it plain which the Apostle here teacheth, that by Christ alone all our sins are purged? But here, some man by a subtle enemy may be easily deceived, who will say: All this need not, they attribute not the forgiveness of sins to the pope's pardons, or to any masses, but to Christ alone. The Pope and masses are only the applying of the fruit of Christ's death unto us. If it were thus, yet what is become of building religious houses, of pilgrimage, of numbering many prayers, of their holy orders, their garments, their fasting, & c? All these they let sink in their own shame with out defence, for these applied not the death of Christ unto us, but in the merit of the work they were commended. But as these have no colour of good defence, so the excuse of the other is very vain: for how say they that the pope or priests apply the me rites of Christ, seeing this application cannot stand, by their own confession, without a real sacrificing of Christ? For says not the Apostle here, that Christ did it by himself? not only making Christ the work but also the woorkman, the price and the chapman, the sacrifice & sacrificer, not all the world can give any other recompense for sin but him: nor all the world can give him but himself, as both more plainly we shall hear afterward. And here is expressly said, that he did it by himself, with as great warrant giving unto him the doing as the thing done. As well and with as little sin we may choose another sacrifice as another sacrificer. For by the same word of God both are given to him a like. And as there is not mentioned any other thing that ever could be offered, so there is not named any other person that ever could offer this. But as he is alone our king, and alone spoilt principalities and powers upon his cross: so he is alone our priest, and alone he sacrificed up his body once for all. Now where it followeth in the Apostles words: That he sitteth at the right hand of high majesty: we must first mark the change of words, where it is usually said: he sitteth on the right hand of God. Here The right hand of majesty. he says, on the right hand of the highest majesty, which is as it were an interpretation of the right hand of God, signifying nothing else, but the power and glory of God, given unto the person of the mediator, according to that saying of Paul: God hath highly exalted him, and given him a name above all names. Phil. 2. 9 Beside this, seeing the right hand of God doth signify his power: we must learn to be wise hearted, & not make unto God a right hand or a left, like unto ours. We know the commandment: Thou shalt make unto thyself no graven image, nor the likeness of any thing that is in heaven above, or in earth beneath, or in the water under the earth. Let us give our obedience, and confess that God is incomprehensible, not like to any thing which possibly our bodily eyes can see. And let us not seek vain pretences, that we might commit sin and see it not: to say, I will make it for a remembrance, or the more to stir up our minds: make it how thou will't, the precept is broken, which says: thou shalt not make it. And be thou well assured, as long as S. Paul's words shall be truer than thy, so long it shall stand, that if thou do make any similitude in the world, to represent God: Thou hast now turned the truth of God into a lie, & changed the glory of the incorruptible God, to the likeness of Rom. 1. 23. the image of a corruptible creature: and if accordingly God give thee up to a reprobate sense for this pride in thy own wisdom, he doth with thee but as he did with thy forefathers: & therefore take heed. The cause why the Scripture attributeth unto God ears, and eyes, and hands, and feet: it is because we are not able yet to comprehend any thing of God's majesty, & therefore the holy Ghost applieth speech to our infirmity, that we might by these words: the Lord seethe, heareth, keepeth, and ruleth all things, that in him we might boldly trust. Let not us carry away this great goodness of God into rebellion, to leave his glory which we see only by faith, and make him hands and feet and grey hair, like unto a wretched body that is consumed with years. But the time is past. Let us pray that it would please God our heavenly father, to humble our hearts under the mighty power of his son Christ, that we may fear, love, and obey him: rejoicing in the excellency of glory that he hath given unto us, who is the son of God: and the Lord increase in us our faith and hope, that in the assurance of God's love, our consciences may be at peace, and in the revelation of God's glory our hearts may be filled with joy in the Lord: which we beseech God to grant unto us, even for his sons sake our only mediator and advocate. Amen. ¶ The third Lecture upon the 4. 5. 6. and 7. verses. 4 And is made so much more excellent than the Angels, in as much as he hath obtained a more excellent name than they. 5 For unto which of the Angels said he at any time? Thou art my son, this day begat I thee. And again: I will be his father, and he shall be my son. 6 And again: when he bringeth in his first begotten son into the world, he says: And let all the Angels of GOD worship him. 7 And of the Angels, he says: He maketh his spirits his messengers, and his ministers a flame of fire. IN these words (as I told you) the Apostle beginneth to set out the person of our saviour Christ, by comparison with Angels, and this comparison he maketh in many points, as we shall hear: that the more clear we see it, though more effectually we might confess his high Godhead, and therefore above all things, to set him alone: called in the new testament, the high Priest, and Prophet, and King of his people. And the first comparison here made, is of the first title before given him: that he is the natural son of God, begotten of the substance of his father, whereby he must needs be one and equal with his father: which name, as no Angel hath it, so no Angel is to be compared to him. That thus the Apostle taketh the name of Son, according to the dignity of nature, it is plain in his own words, saying: And is made so much more excellent etc. verse. 4. making his excellency according to his name, & his name according to his excellency. For otherwise, the name of the son of God, may be given to every one of us: as God calleth Israel his first born, and all the elect the sons of God: So the magistrates are sons of God: and the Angels also the sons of God, but we by adoption & grace: the magistrate, because he executeth the judgement of the Lord: the Angels, by creation: none of us according to the worthiness of our own nature. But by nature, substance, eternity, as the Apostle here means, there is none the son of God, but Christ alone. And that thus Christ is the son of God, he proveth it, first out of the second psalm, where it is said: Thou art my son, this day have I begotten thee: Where the Prophet showing causes, why the whole world should not prevail against Christ he says: because God had decreed it in his eternal counsel, and proclaimed it with this sentence: Thou art my son, this day have I begotten thee. That is: this day have I declared that thou art my natural son, meaning especially the time in which he made him known in the world, by his wonderful works, as S. Paul meant when he said: God was made manifest in flesh: noting the power of the spirit working in him, in his birth, life, death, resurrection, and ascension: So (this day) noteth not any particular time, but all times in general, wherein God hath showed his power in Christ, as especially in the time he lived among us. And it seemeth that the Apostle maketh manifest this sense of his words, in that he addeth to the text alleged in the vi. verse, the time when it was fulfilled, leaving this without any distinct time, as that which appertained to all times, in which Christ should be showed to be the son of God: especially as I said, in his life, and before, or since, as God showeth his glory in him: So this sentence was true when he appeared to Abraham, jacob, Moses, to any of the patriarchs or prophets, or after his ascension, when he appeared to Stephan, to Paul, or any other, or whensoever he showeth his power to defend his church unto the end, according to his own promise: I am with you to the latter end of the world. And thus this word, (to day) is taken in that which is after alleged: To day if you will hear are his voice, harden not your hearts. And again, In the day of health I have herded thee. And, in the day of salvation I have succoured thee: meaning no particular day, but all the time that the word is preached unto us. It followeth: I willbe his father, and 〈◊〉 〈◊〉 ●…y son. This is another text, to prove Christ the natural son of God. It is written in the second of Samuel the seventh chapter: and they are the words of God unto David, by the Prophet Nathan, to give him a promise of the blessing of his seed after him, which was begun in Solomon, who built the temple, and whom God so highly advanced in all wisdom, richesse, and honour, that the Fatherly providence of God appeared over him, as over an especial choose son. All which, as it was promised to David: so David looked for the performance of it in Christ, and to be figured in Solomon his son after him: whose temple was a figure of the Church of Christ: his riches a figure of the great graces of the spirit of Christ, given to his Church: his honour above all kings a figure how kings should submit themselves to Christ, and be nurlefathers, and Queen's nurses to the Church of Christ: his wisdom a figure that in Christ should be hide all treasures of wisdom and knowledge: and finally, he called by name, the son of God, in respect of his blessings, as a figure of Christ who is the eternal son of his father, in nature of his person. And so the Apostle here allegeth this place, without any such long exposition, how 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 up in the knowledge of the law, and taught the understanding of it, even from their ●…dell as we should be. And thus have we herded this argument of the Apostle. Christ hath a more honourable name then the Angels: therefore he is more excellent than they. Now also let us see the manner of proofs here used. He proveth Christ to be the natural son of God, by texts of Scripture witnessing 〈◊〉 he don●…eth that Angels are so, because God in his scriptures never spoke it, for so he beginneth: Unto which of the Angels said he at any time etc. The self same manner of proof again he useth in the 13. verse following. Because the scripture said it not, therefore he proveth it is not so: making his An argument negatively from the authority of the scripture is sound & good. argument negatively from authority of Scripture: which in all things, what soever man is required to do or know in matters of religion, is ever a most certain conclusion: God spoke it, therefore we must do it: God spoke it not: therefore we have nothing to do with it. And this argument must needs be good, so long as this word of the Lordo doth endure: What I command thee, do that only. And so long as this is a just condemnation of all our own devices: who required these things at your hands? And so long Deu. 12. 32. as this shallbe true, that our wisdom is foolishness, and Esay. 1. 11. we cannot do well, but when we hearken to the word of God that shines in our hearts, as in a dark place. True it is, and if we had but the wisdom of children, 2. Pet. 1. 〈◊〉. we must needs see it, that all particular laws and orders, with which we may be bond, they are not set down in precise words of Scripture: but it is as true that the nature and property of every law or order is so described, that the word of God, as clearly is followed in it, as if the words of the law were set down in it. For of all decrees to be made in his church, hath not God said? It must be without offence: it must edify: it must be comely, and according to order: and it must serve to the glory of God. Now God having given grace into our hearts, to judge what soever we decree by these rules, is not the word of God the warrant of it? By such manifest proof ofscripture, the church of Christ doth justify all that she doth. Thus the Apostle proveth here his doctrine. Thus we must do, if we will be the Apostles scholars. Mark well this reason, for it is worthy. God said to Christ: thou art my son, therefore he is his son. God said not so to any Angel: therefore no Angel can take the name unto him. In like manner we will dispute with them. God said: The true worshippers should not go to mount Zion, nor to jerusalem, but worship God in spirit and truth. Where said he, go a pilgrimage, or go visit joh. 4. 2●…. the holy sepulchre? God said: Do not observe days, and months, and times, and years. Where said he, Cal. 4. 10. keep unto me, Lent or Aduent, imber weeks, or Saints Eves? God said unto us: It is the doctrine of devils to forbidden marriage, or to command to abstain from 〈◊〉. Tim. 42. meats. Where said he, eat now no flesh, now no white meat: let not the minister marry? God said, Let every soul be subject to kings & princes: and the authority Rome 13. 1. Luc. 22. 26. authority of such men, let it not be in his Apostles. Where said he: let the pope have the gift of kingdoms, be exempt from authority of man, wear a triple crown, and have Lords and noble men under him? God said: Cursed 〈◊〉 he that addeth aught to his law, or taketh Apo. 22. 1●…. from it. Where said he: the pope shall dispense against my apostles and prophets? God said: It is better to speak five words which we understood, than 〈◊〉. thousand in an unknown tongue. Where said God: the ignorant 1. Cor. 14. 19 men should pray in latin? With this very argument are overthrown all doctrines of men, all traditions, alpoperie. And if this argument were good in the Apostle, why is it not good in us? Nay, if this be usual in the scripture, why are we so dull that we will never learn it? Doth not God condemn the idolatry of the people of Israel by this reason: They built high places, which I commanded not? Doth he not jer. 7. 〈◊〉 condemn all their superstition and vain worshipping with the same argument? Who required these things at your hands? When David's purpose was stopped Esa. 1. 12. from building the house of God, was not this the word of the Lord that came unto him? Where socuer 1. Chro. 17. 6 I have walked with all Israel, spoke I one word to any of their judges, saying: why have you not built me a house of Cedretrees? But why seek we further, when the law is plain? What I command thee do that only. And true it Deu. 4. 6. is, that it is our wisdom, and the Light that shines in our 2. Pet. 1. 20. hearts as in a dark place. If once we go from it, as the prophet says: There is no wisdom at all within us. And this I say, because of some which would not have arguments jer. 8. 9 made negatively of scripture, I think because it is against Aristotle's doctrine. But let us now go forward. It followeth in thevi. verse: Again, when he bringeth etc. This is the second comparison between Christ and the Angels. That it is said plainly of Christ, who is the son: Let all Angels worship him, a thing determined by the scripture itself that Christ is not only greater than Angels: but God to be honoured of all Angels. And he allegeth to this purpose the manifest prophesy, that when God brought his son into the world, he proclaimed before him this honour: Let all the Angels worship him. First, touching the alleging of this text out of the Psalm, we need not doubt, this doing of the Apostle is proof enough, that that Psalm is a prophesy of the kingdom of Christ, of which the psalm says, that God with great power and glory would establish it in earth●… showing miracles in his creatures, fear and confusion in his enemies, joy and gladness in the hearts of his children, righteousness and holiness in their lives: and not only this, but all Angels should worship before him. Now as he hath taught this, by the testimony of the prophets given to Christ, so after in the 7. verse Angels are ministering spirits. he showeth the same on the other side, by the testimonies which the scripture giveth to angels: of whom saith he, it is said: he maketh his Angel's spirits, and his ministers a flaming fire. The absolute meaning of which words, we must learn of the Apostle himself in the 14. verse following: where according to this testimony he hath defined their nature, and called them ministering spirits. Then in these words he maketh his Angel's spirits, and his ministers a flaming fire, he nameth them a flaming fire, according to the similitude in which their glory hath been seen: as the angels that were with Elizeus, his servant saw them as chariots of fire: the similitude of the beasts which Ezechiel see, were as coals of burning 〈◊〉. Reg. 6. 17 Ezech. 1. 13. Esay. 6. 2. fire: and the Seraphims have their names, because they are of a fiery colour: and these words▪ spirits and ministers we must resolve thus, ministering spirits. So out of this text, his argument standeth thus▪ Christ is called the son, the first begotten son, whom the Angel's worship: but the Angels are his ministering spirits: therefore Christ is greater than the Angels. Now for the allegation of this text, the Apostle is a sufficient witness to me, that this verse of the 104. Psalm, is meant of the Angels of God, and not of the winds: and I see no reason to the contrary. For first he mentioneth the winds before, where he says: He walketh upon the wings of the wind: and therefore a repetition of the same in other words was not necessary▪ Again, seeing ministers here signify those which execute God's power to save his people, I see no cause to attribute it to the winds: for though God even by the elements help his people many times, yet that praise is not given as a name to the element, which is done in the Angels. Now, where it is objected, that the Prophet there setteth out the majesty of God, according to his government in things of the world, I grant it, and so the ministry of Angels was then open & known in the world. And therefore of Angels also the Prophet speaketh, as of them in whom the glory of God shined, even as in the heavens, the clouds, the lightnings etc. beside this, in these words the apostle will prove what is the nature of angels, which requireth that he should speak in the natural sense of the prophet's words. And the preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used of the Apostle, seemeth not to be without cause: for though it be the Hobrue phrase▪ as it is said, yet it may well have just cause, why the Apostle useth it in Greek, & it signifieth as much, as if he said thus: Unto all Angels, we may say: you be but ministering spirits. And so it is like unto the text next alleged of Christ. To the son he saith, etc. And thus the preposition is very conveniently used, and maketh the Prophet's words a natural description of the Angels. Therefore for my part thus I say, and thus I am persuaded, that as it is here alleged: so the words were meant, of the angels of God which are his ministers to execute his will, for safety of his people. And thus much of the Apostles argument here made. Now, where our Saviour Christ is here called, the first begotten son of God: both Saint john sufficiently showeth the meaning of it in the beginning of his gospel, and S. Paul doth plainly expound the word. john says of our saviour Christ: that he was in the beginning, with God: that all things were made by him, & without him nothing was made at all: which is as if he had added, he was his first begotten son. Saint Paul expressly addeth the comparison of creatures, naming him, the first begotten, before all creatures, because says he: all things were created by him, in heaven, in earth, visible or invisible, 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 begotten, not the first creature, that in this name we might see the blasphemy of Arrius, who saith: there was a time, when the son 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: as one by whom all other things were begotten. And again, being the first begotten of all creatures, in this name he condemneth the blasphemy of servetus, which denied him to be the son of God, but only in respect of his coming in flesh. And that the apostle speaketh here of bringing into the world. he means not barely his nativity: but as God gave unto Christ all the ends of the earth for his possession, so the honourable setting of him in this authority, he calleth it his bringing in into the world: as appeareth, because this is the glory of this bringing, that the Angels shall worship him. And again, when he saith, the world, he means not this age of man, but as he expoundeth it in the second chapter, the world to come: even also as the Prophet Esaie called it, that is: the kingdom of Christ in the world through the preaching of the gospel. And the worship with which the Angels shall worship him, is, that they shall have from henceforth, no such rule as before, authorised in their own people from God, but now they shall give all glory to Christ. Even as we see in his nativity, a great multitude of Angels sang: Glory be to GOD on high, and in earth peace good will towards men, because Christ was born in the City of David, a saviour unto all people: So in all his life, in his death, in his resurrection, ascension, and since his ascension, there never appeared angel unto man, but to the praise of Christ, and to ratify all honour and worship due unto him: which ministery of Angels, because now so clearly it serveth Christ, the Scripture is fulfilled: Let all his Angels worship him. And now that we have seen the sense and meaning of this Scripture, in some points, I will more particularly apply it to our instruction. It is said first When he bring●… is his first begotten into the world: which words mean as (I said) when in glorious triumph, God l●…deth him into the possession of his kingdom. And as the prophet says: when God giveth him his d●…n from sea to sea, and from the river unto the ends of the land, that ●…ll that devil in the wilderness Psal. 71. 8. may kneel before him, and his enemies may lick the dust. here we must mark how this hath been accomplished, and when we know it, if we love Christ, let us set forth his excellent glory. This was especially done (no doubt) in the cross of Christ himself, according as himself prayeth, when he entereth unto it: Father glorisi●… thy son. And Saint Paul says, in it he hath spoiled principait●…es & john. 17. 1. powers, and hath made open show of them, and triumphed Co●…. 2. 9 over them upon his cross. A proof of this we saw with our eyes, when Christ upon the cross so wrought in the heart of the Roman cap●…eine, that he cried aloud: Truly, this man was the son of God. When all the people beheld it that was done, and smo●…e their breasts Ma●…. 15. 39 Luc. 23. 47. and went back: when many Saint's rose out of their Matth. 27. 51 graves, and went into the holy City. And not only this work was in men, but that we might know the virtue of his deathpearced even into hell, to bind judgement to the devil and his Angels, with eternal desperation, and to witness it unto his Church, that the gates of hell should not prevail against it. To this end we saw the earth did quake, the stones were 〈◊〉, the Son was darkened, the graves did open: and this was the beginning of this kingdom. The increasing and amplifying of this, is the preaching of the same cross, that is, of Christ crucified, that it might be seen and herded in all the world, which had also a glorious beginning in the Apostles of Christ, whom God sanctified to that work with excellent power, and graces of the holy Ghost: so that notwithstanding the weakness of their people, yet their voice went into all lands, and their words unto the ends of the earth. And boldly Saint Paul witnessed of themselves, that God had given them glorious weapons to fight withal, weapons not carnal, neither swords, nor prisons, as earthly princes have to keep their subjects in fear: but other weapons, in deed more contemned of the world, but yet made by God more mighty than all other weapons or engines to cast down holds. For by our weapons saith Saint Paul: we cast down man's imaginations, and query ●…ighe thing, that is 2 Cor. 10. 4. exalted against the knowledge of God, and bring into captivity every thought to the obedience of Christ. And this not only was for that age, but as GOD is unchangeable in all his ways: so this is made his everlasting ordinance, that the preaching of the Gospel should be his might●…e power Rom. 1. 16. to save all that do believe. And accordingly this commission is given to all that are sent out in the name of Christ, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Eph. 4. 12. Christ, t●…l we meet all together in the unity of faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ. Sigh this than is that spiritual pomp, and those victorious chariots, by which the Son of God is carried in triumph into the inheritance of the world: they that have ears to hear, let them hear what it is to preach the Gospel of Christ: and they that be called unto it, let them know what work they have in hand: and they that resist it, shall at the last be consumed: as they that be enemies to the glory of Christ, must needs be made his footstool. So that every one in the regard of so glorious a work, should humble himself to become a labourer in it: yea, the greater dignity, the more travel it should bring unto it. So that princes themselves have no greater honour, if we will believe the Prophet Esaie, then to lick the dust under the Church's feet. By which speech, the Prophet means, that the faithful & zealous kings which reign upon earth, should with the peril of their crowns, not fear to set out, and give all their strength to the Gospel of Christ, by which the Lord of Lords is to be settled in his throne, and he that ruleth for ever in the house of jacob, is to be crowned king. The preaching of the Gospel is the preparation of his way, and the obedience unto it, is the honour of his reign, and what king hath too good a hand to join in this? nay, what king whose spirit is in his nostrils, and all his glory is but a vading flower, what king (I say) is worthy to be a doer in this work, but that it pleaseth this immortal and heavenly king of his free grace to accept his labour? so that justly they are judged, that are despisers of GOD, and know not the Lord of hosts, against whom they are proud. Shall God proclaim it with so loud a voice, that when he beginneth this work, of his eternal decree, to bring his son into his kingdom, all the Angels of heaven shall worship before him: and shall a mortal man so far exalt himself, in his wisdom, in his richesses, in his honour, in his nobility, in his crown, in his kingdom, that he shall think it a disgrace to give all his life to the Gospel? Can flesh puff itself up so far above the Angels? O (dearly beloved) if we be happy, let us learn this, and let us further the work of the Lord: the Angels work with us. If we will not, we shall pine away in our own envious idleness, and without us the Saints and Angels shall give Christ his glory. Another thing here we may mark, how it is attributed to God the Father, this glorifying of Christ, for so he says: when he bringeth his first begotten son into the world: Whereby we learn that it is the work of God, and let not us boast: for though he vouchsafe to set our hand to his business: yet our hand that is but vanity, doth whither away in the work, except God give it virtue that it should have fruit. We cannot so much as speak, except he put his spirit into our mouth: and when we do speak with a good measure of grace, yet the ignorant do not hear us except he prepare their hearts, and still our work is nothing worth, but he alone worketh all in al. And for this purpose that we should give him the glory of his own work, and not seek our own praise, therefore he hath choose his workmen as you see, Not many wisemen of the world, not many mighty, not many noble: but commonly men of small account, & a few in number, he giveth them tongues to speak and they carry his Gospel over mighty kingdoms, and make it flourish, when all the powers of the realm have armed themselves against it. And all this that we should confess, as here the Apostle says, it is he, it is not we, that give this kingdom unto Christ. And seeing it is his work, who is able to bring all his purposes to pass: it shallbe our wisdom to further that, which God himself will make to flourish and prospero, whether we will or no. And where it is here said: Let all the Angels worship him: he giveth our Saviour Christ a clear testimony, Christ is God. so to be the son of God in person, that he is also in nature one & the same God with his father. For, whom should the angels worship, but God alone? who in themselves have such power given them of God, that one is able to destroy whole kingdoms, and such glory, that our eyes cannot behold them. And seeing God hath made this law: Thou shalt worship the Lord thy God, and him alone shalt thou serve: and yet the Angel's worship Christ, how clear a proof is it, that Christ is God? for we know their perfect and willing obedience, and therefore we pray: Thy will be done in earth, as it is in Heaven. So that the jews might thoroughly know, that seeing the Angels did worship him, and had so their charge from God: therefore Christ was one God in the majesty of the father. And most true it is, our saviour Christ without that nature had never taken that honour upon him. The Apostles of Christ, Paul, Peter, Barnabas, & other men of excellent gifts and singular Act. 〈◊〉. Act. 10. Act 4. power, to work mightily sighs and miracles: yet would they never hear the name of worship. Peter utterly refuseth: Paul and Barnabas, they rend their clotheses, being ravished with zeal of god's glory, when it is once offered them. Nay, the Angels themselves, which are greater than all kings, they cannot abide it: as manifestly we see in the Angel which appeared unto john, when john would have fallen down at his feet to worship him, the Angel gave him straight charge: Take heed Apo. 19 1●…. Apo. 22. 8. thou do it not, for I am but a fellow-servant with thee, and then teacheth him that which here we learn, that worship only appertaineth to God: so that this text serveth the Apostles purpose very fitly, both to the confession of the godhead of Christ, & in his preferring so far above Angels, that the Israelites might more equally bear it, that he should be preferred before Moses. In the 7. verse where he says, he maketh his Angel's ministering spirits: we must note that this name the Apostle giveth them as that wherein is their greatest honour. For otherwise, if he named in the Angel's things of lest account, it had been no proof of the glory of Christ: but naming that by which they most excelled, & yet exalting Christ so far above them, it is clear proof of his excellent glory above all creatures. So I say here we must note that that holy ghost attributeth this to the Angels, as their high honour, that they are ministering spirits, wherein let us well consider what it is to serve the living God, and how truly it is said his service is perfect freedom. If he be an Angel, he hath no greater glory: and who are we, and what are our father's houses, that can fancy unto ourselves more honour, then to fear before God, and walk obediently in his commandments? How many times do Abraham, Isaak, jacob, josue, Moses, David, and all the good kings of judah, how many times do they entitle themselves the son of GOD? how many times doth God show forth his great love and favour unto diverse men under this name, to call them his servants? Or who was ever herded of except Senacharib, or Pharaoh, or men like unto them, that would boast otherwise and say: Who is the Lord that I should hear his voice, I know not the Lord, neither will I let his people go. Pray (dearly beloved) that we may have eyes to see, and cares to hear, and hearts to understand, unto what honour in this day we be called: for most assuredly true it is, and all the Angels of heaven bear witness unto it, that in the world there is no greater glory, then to serve the Lord If thou were as high as the Prophet David, yet David had no greater glory to boast of then this, Behold Lord for Psal. 116. 16. I am thy servant, I am thy servat, & the son of thy hand maid. Or if thou were a king above all kings, full of wisdom, riches, honour, as Solomon king of Israel: yet to be the servant of the Lord were thy greatest dignity, & above titles of kingdoms and Eccle. 11. countries, this were most honourable: Solomon the preacher, the son of David. Yea the Angels of whom we speak, they have all their glorious names, of Thrones, Powers, Rules, Principalities, Dominions, in this respect, that they be the servants of the Lord, to execute these his mighty workings: and take away from them this service of God, you take away the honour of their high calling. So assuredly we may believe & confess it boldly, that among men there is no other honour but this. If God have made my life to abound in worldly peace, the crown and beauty of mine honour is to serve the Lord If God have given me trouble in the days of my vanity, this is comfort enough, that I am the servant of the Lord Be our life as it will, either high or low, the only fruit of it is the service of God: & the only hurt that can approach unto us, is to forget the Lord, whose servants we should have been: and let us so much more constantly devil in this persuasion of heart, because we have herded that the Lord hath spoken it, there is no greater glory, not not in his Angels, then to serve before him. Of the nature of angels as they are here described, by the grace of God I shall say more in the latter end of this Chap. Now let us pray, that as we have learned, so we may follow, acknowledging the glory of our Saviour Christ, and what the honour of his kingdom is: and desire grace that we may be found worthy to be labourers in that excellent work, in which God hath appointed to glorify his son, and that we may serve him in holiness and righteousness all the days of our life, who is only all the hope we have, and shall in his good time fill our life with his own presence, and satisfy our eyes with the sight of his majesty. And the same only and living God give us his holy spirit in which we may be comforted, to live in his love, to walk in his ways, and to accounted all the world but vanity, in respect of the inheritance purchased unto us in the Lord Iesu, the only forgiver of all our sins: to whom with the Father and the holy Ghost, be honour and glory world without end, Amen. The fourth Lecture, upon the 8. and 9 verses. 8 But unto the son he says, O God, thy throve is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness. 9 Thou hast loved righteousness, and hated iniquity. Wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. NOw the Apostle beginneth the third comparison, according to the title before. Bearing up all things with his mighty power: which setteth out the kingdom of Christ, so that the comparison is: Christ is an eternal king, so is no Angel: therefore he is to be honoured above them. Thus having made mention of his kingdom, than he describeth it more at large, both to show what his kingdom is, and to make it more plain, that though we could imagine easily, that Angels in honour deserved the name of Kings: yet such a kingdom no Angel could ever have. An everlasting throne, a righteous sceptre, exalting truth, beating down iniquity: in worthiness whereof, GOD hath anointed this King with gladness above all other, and hath called him by the name of GOD himself. here the jews, whom God hath shut up in a heavy judgement, and for the first centempt of his Gospel, keepeth them still in blindness until this day, they as they seek busily all ways of error to deceive themselves: so they have blinded their eyes, that they should not understand this prophesy. And first, where it is said: Thy throne O God: They say, the name, GOD, is likewise attributed to men, as they occupy any room appointed them of God, as where this same prophet says: I have said, you be Gods: which means, that they have commandment Psal. 82. 6. from God to execute his judgement. But the jew, if he had not changed his heart, and turned it away from wisdom to folly, he might have known, that though this name be also given to Angels or judges, yet it is given, not to one but to many: so that in their number it is manifest, that it is a figurative speech. Or if it be given to one, it hath some addition, as where it is said to Moses: I have made thee Pharaoes' God: limiting the name to a certain sense, but thus attributed to one, without any correction of speech, it was never but to God alone. Again, they say all this Psalm is of Solomon: and therefore being true in him, it cannot prove any divinity in Christ: but this error is even as gross as the other. For how so ever this is true, that the Psalm was written as a wedding song of joy, at the marriage of Solomon with Pharaoes' daughter: yet this is known and manifest, that in the stories of those men which were figures of Christ, something is ever spoken not agreeing to the figure, but to Christ alone, that we might be bold to apply it unto him. Neither yet can this Psalm possibly be written of that marriage of Solomon, simply in itself. For when the Prophet beginneth: my heart breaketh out into a good matter: how can this praise, or this earnest desire of the Prophet agreed to it, which was contrary to the law of God, and of itself could never be good? What had the Kings of Israel to do with Idolaters, and blasphemers, to marry their daughters? & no doubt as Solomon was a most famous prince: so the glory of the world did here lead him. For Egypt was the greatest Monarchy in the world, and Pharaoh the mightiest King: so that his daughter given to king Solomon, was the princeliest marriage that could be made, but that it displeased God, it is clear: for both his general law is against it, and this is particularly alleged in the causes of Solomon's ruin. Exo. ●…4. 16. Deu. 7. 3. 1. Reg. 1. 1. And though this Psalm were now to wish prosperity and peace unto it, what then? who will dispute with the Lord for turning all things to the best to those that love him? so when Solomon's haughtiness had done this, what though God would except her after the renouncing of all her idolatries, when as the law says, she had shaven her head, and Deu. 〈◊〉. 1. 2. pared her nails, and forgot her father's house? what though he would have her a figure of the honourable calling of the Gentiles, and show then in her, that though he gave his laws to jacob, yet he was a God in all the earth, all that proveth nothing, but Solomon might do ill still: & this wedding song was made, not for him, but for another whom he figured. But let these jewish quarrels against the truth alone, and let us examine the text here as it is, what honour it giveth to Christ, and how by no means it can agreed to Solomon. In this scripture there are four special things spoken. First, he is called God alone, as I said, and without addition: even as the prophet Esai also calleth him the mighty God. By which warrant of ●…sa. 9 6. the Prophets, being a most sure word, the Apostles are bold to give to our Saviour Christ, the name and power of the living God, as john says, the word was God. And Thomas with these words confesseth his former unbelief: My Lord and my God. john. 1. 〈◊〉. And S. john in his Epistle says: jesus Christ, this john. ●…0 1. joh. 5. 20. Rom. 9 4. is the true God. And Saint Paul calleth him the God which is for ever to be praised. And in the Epistle to the Colossians: The fullness of the Godhead dwelleth bodily in him. And many other places plain as these, Col. 〈◊〉. 6. grounded upon this, and such other places of the Prophets before them. And therefore our saviour Christ himself, said unto these jews which yet believe not: Search the Scriptures, for they bear witness of me. The second thing here attributed to Christ is, That his kingdom is everlasting. So the Prophet Esaie had said: The increase of his government and peace shall have no end. He shall sit upon the throne of David and upon Esa. 9 7. his kingdom to order it, and to establish it with judgement, and with justice from henceforth even for ever. The same testimony the Angel gave of his kingdom, when he came to the virgin Marie. The Lord God (says he) shall give unto him the throne of Luke. 1. 〈◊〉. David his father: & he shall reign over the house of jacob for ever, and his kingdom shall have no end. And how can this be possibly applied unto Solomon, so directly against the Scripture, that the Gen. 49. sceptre should be taken once away, not only from the house of Solomon, but from all though tribe of judah? And how could they not see with their eyes the ruin of that kingdom, and the throne of Solomon quite forgotten. The third thing attributed here to Christ is, that the sceptre of righteousness is the sceptre of his kingdome●… according as the Prophet David says in an other place: that righteousness and judgement are the foundations Psal. 97. 〈◊〉 of his throne, And the meaning of these words, is after expressly added: Thou hast loved (says the Apostle) righteousness, and hated iniquity. This is the sceptre of righteousness which he speaketh of, that is: that his government shallbe without all respect of pensons, a ministery of justice, and true judgement, even according to the will of God his father, with whom there is no acceptation of the person of a man. And how can they attribute this to Solomon? They know how Solomon did fall away so far from righteousness, and hated iniquity so little ere he died, that he become a notable idolater. And how was his government in such justice, when the whole people came after to Rehoboam his son, and say: Thy father did make our yoke grievous, now therefore make thou the grievous servitude of thy Father lighter, & we will Reg. 1●…. 4. fear thee. The fourth thing he●…e spoken of our Saviour Christ is, that for this cause God had anointed him with the oil of gladness above his fellows. For this cause says the scripture, because thou lovedst so much justice, what mean they still to think here upon Solomon, and of such reward of his righteous rule, except they would have the Scriptures false, that bear witness of him. He had turned (as the Prophet saith) judgement into wormwood. And how standeth it that he was anointed with the oil of gladness: that is, with gifts of the holy Ghost, above his fellows? when many kings of judah have greater praise of God than he: and scarce any did fall from God so grievously as he. Now one refuge behind, which they think they have, is nothing at all: they will say, that all this was spoken in respect of his beginning, in which he was famous, with this oil of gladness above his fellows, and above all the world. True it is, in respect of his government at the first, I grant this might be spoken of him: but are not the words plain, that they are not meant of any that should begin well, and then fall back? For says not the text, that this sceptre of justice shallbe in his kingdom for ever? Therefore how so ever Solomon was once honoured above all kings: yet this praise was not his, but another's, who should for ever abide in his justice and righteousness. So these four things here witnessed of the Prophet: that he is called God, that his kingdom is everlasting, that his government shallbe ever righteous, that he is anointed with oil of gladness above all his fellows. All the jews in the world cannot see Solomon, nor any mortal man in this glass: but must needs acknowledge our saviour Christ, the son of God, God and man, the saviour of the world, the King and Priest of his people for ever. Now further to examine this scripture for our own Which Christ was figured in sinful men. edifying, let us mark first how Solomon is set out a figure of Christ, and so singular tokens & shows of God's love and mercy upon him, that he should resemble his only begotten son: notwithstanding a man loaden with sins and iniquities: so as few have appeared more unrighteous or more unthankful to God. Such an other example almost we have in Samson, a man full of infirmities, yet exceedingly beeloved of God, and a lively figure of his son Christ. We learn in this, both to know ourselves and to know God. In ourselves to trust to nothing, not riches, honour, friends, strength, authority, not not learning, wisdom, government, or any knowledge: for in these both Samson and Solomon have fallen down before us. And if ever man had been born that could have his happiness in himself, that man was Solomon, strong in power, rich in treasure, wise in rule, healthful in body, sober in affection, abounding in pleasure, what so ever his eyes or ears could desire. No gift wanting in mind, in body, in outward life, yea more than this, a heart that could measure all the delights of the world to use them as they are, and see the vanity that is in them, and confess that life in immortality is above all: yet from all this he falls when God leaveth him in his own power, to make trial of his own strength: for how could flesh and blood prevail against principalities & the power of darkness? And how could Solomon stand upright, though his strength had been double, when Adam himself could fall from Paradise. Then let not us poor creatures boast ourselves, in whom there is no wisdom. Come not into this fight in thy own armour: for where Solomon hath fallen, who soever thou art, thou will't be crushed in pecees: & if in him there was so little help, confess thou with all humbleness of mind, that in thy flesh there is no goodness, but put thy trust in the living God, by whom thou shalt be able to do all things. And on the other side, seeing the great fallings of Solomon, did not let the good work of the Lord, but that he made a man so full of infirmities, so clear an image of his son Christ, and powered all his benefits so plentifully upon him. Let us here see the goodness of God, who hath found a way to bury for ever the sins of all his people, and so to forget them, that they have none account: the figure of Christ was therefore in Solomon, that we should see how grace aboundeth above sin, & how mercy is exalted above judgement. In the nature and body of Solomon, we see the spirit quenched, grace despised, and iniquity to have the upper hand: in the figure that he beareth we se the spirit to conquer, righteousness to be exalted, and a Kingdom of glory to be set up for ever, that if we should find in ourselves the sins of Solomon, yet we might assuredly know, they cannot drive away the image of Christ, but he is ready to justify all that do believe, for it is no doubt but he in whose person was such an image of Christ, Christ offered to him again an image of righteousness, in which he should be presented faultelesse to eternal life. Now, where Christ is set out thus a King for ever, Christ is our lawgiver, & his govern meant is for ever and ever. we are taught not by days and times to measure his commandments, but to hold them without change, as the government for ever of his eternal kingdom: for it is to to gross folly for us to say, he is still our King, if we dare abrogate his laws: for he is our ruler for ever, and yet without him we will make laws continually. Was it ever herded, among earthly kings, that subjects could either repeal or change their princess' laws? or make laws without them in their own kingdom? Or can there be greater treason then to conspire for such a lewd liberty? Even so it is with all men and princes in the Church of Christ. He is our King, he must be our lawgiver, he is King for ever, and his laws must never be changed, he is our king alone, & without him all the world can make no law. In no common wealth, there was ever law proclaimed but in the name of the King: In the Church of Christ, who shall proclaim decrees but in the name of Christ? and therefore expressly Christ taketh upon him to be our only lawgiver. And all princes, the more godly they be, the more carefully will take heed to be no lawgivers in his church, for matters concerning faith: for that were to give a law unto him, which none will do but antichrist himself. The Pope stirred up Charles the fift and King Henry the eight, and gave them for their hire this title, to be called defenders of the faith: a proud beequest: and how humbly it was possessed, God doth know. After that king Henry taking unto him the courage of a true and natural king drove out that spiritual tyrant out of all his Realm, and by grant of the clergy & consent of the parliament took upon him the name of supreme head of the church of England, which the pope had before usurped over all nations. But sing now it is so, that these names are taken up and made hereditary to our Kings and Queens, we will not reason of the titles, rather let us do the duty of loving subjects, & pray that they may find grace, by their names to be provoked more to godliness: that in true joy of heart, they may have the honour of their calling, and hold fast a good conscience against the day of Christ. This only we testify to all potentates and princes, that what honourable titles so ever they have: yet they must be subject in the Church, and have Christ alone to be king over it. Let them make no laws, appoint no orders, ordain no government, but such as are agreeable with his laws, orders, and government. For that were sacrilege, and it is the presumption of the man of Rome: but let them exsecute the laws of Christ, see his orders kept, establish the government which he hath ordained, & hold men of all degrees in obedience unto God: for this is the true honour of the Lords choose Princes, and the glory of their calling, which shall not whither. And now to the end we may the more willingly do this, both we and our kings, whom God hath set over us: let us mark this further which the Apostle addeth of our Saviour Christ, that His sceptre is a sceptre of righteousness: meaning (as I said) that his government is all in truth and righteousness. A good reason, and a great persuasion to all that are of God, why we should let Christ alone with the ordering of his Church. His sceptre is a sceptre of righteousness, not only a righteous sceptre, that is, that whatsoever he ordaineth it is righteous, but the sceptre of righteousness, that is, whatsoever is righteous, is ordained of him: and all spiritual sceptres of all kings, which are not directed by him, they are crooked & broken, sceptres of superstition, & sceptres of idolatry, there is none of righteousness but only the sceptre of Iesu Christ. The sceptre is a little wand which Princes have accustomed to bear in their left hand, and it is a sign of their government, & by a Metonymy it signifieth here the government itself. Now the sceptre of Christ is as his kingdom is, not a sceptre of wood or metal like other kings, for his kingdom is not of this world as there's is: but his sceptre the Prophet Esaie in plain words describeth it. He shall smite the earth (says he) with the sceptre of his mouth & with the breath of his lips shall he kill the ungodly. In which words of the Prophet we see, both what is this sceptre, and why it hath the name of righteousness: the sceptre is the word of his mouth, that is, the preaching of the Gospel, not decrees, nor decretals, nor traditions of men, nor unwritten verities: by none of all these we have received the spirit of God: but only by hearing faith preached, it therefore alone is the sceptre. here tell me (dearly beloved) I will ask no hard question, but a thing which your eyes have seen, and your bands have handled. Tell me what kingdom is the Popes? Or whence is it? Is it Christ's? Then the preaching of the Gospel is the sceptre of it, and the sceptre bearers are in every congregation the pastors & teachers: by the Gospel preached it bindeth and loseth, by the Gospel preached it ruleth over us, by the Gospel preached it teacheth faith, it ordaineth religion, it ministereth Sacraments: by the Gospel it begetteth us, by the Gospel it nourisheth us, and in the hope of the Gospel it lays us down in peace. If it have another sceptre than this, than it is an other kingdom then that of Christ. If the sceptre be the Canon law, & the sceptre bearers their Cardinals and clergy lords, their chancellors, and commissaries, and other men that we know not. If they bind and loose by pardons and bulls. If they teach a faith solded up (as they term it) in an idle fancy, that we must believe as the Church doth believe, and the Church believeth as we do believe, when neither our Church nor we can tell what we believe. If they teach us to worship after the traditions of men. If it feed us up in the hope of the Church of Rome. If it lay us down at last in an unknown purgatory, whether this be the sceptre, judge you: and if it be, I assure you in the word of truth, the Apostle and Prophet both witnessing with me, this kingdom is a kingdom of darkness: a kingdom of sin, and it shall return to the shape of his first beginning. The kingdom of Christ shallbe ever known, by the sceptre of the only Gospel preached and practised in it. Now, why is this called the sceptre of righteousness? Because says the prophet it killeth the ungodly, the same exposition the Apostle immediately addeth. Thou haste loved righteousness, and hatediniqui●…ie: therefore it is called a sceptre of righteousness, 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 1. Pet. 1. 25. by it we be begotten anew, into the image of God, which is in righteousness. So that here we know whether we be of the Kingdom of Christ, even by the sceptre by which we be ruled. If the knowledge of the Gospel of Christ have reformed us into a new image, to be holy, as our Saviour Christ is holy, that by his spirit the world be crucified unto us, and we unto the world, then have we our enfranchisement in this kingdom: if not, though we devil in the mids of the Sanctuary, yet were we strangers from the law that came out of mount Zion. And though we were baptized with all the water in the sea, or as the Prophet says, though we wash ourselves with Nitre and take much Soap, yet our iniquities are marked before the Lord: except we feel the forgiveness of our sins, in the righteousness and holiness of this kingdom of Christ. And what madness can be like unto it, to flatter myself, as if I had my portion among the elect of God, and yet devil in tabernacles of the Children of the devil, that is I mean, & yet walk in all the sins of a corruptible man? Are not Gods children his Saints? be they not brought unto him with the sceptre of righteousness? doth he not keep them with the seal of his holy spirit? If I see no good works in my hands, if I know never that the preaching of the gospel killed concupiscence in me, and made me hunger and thirst after righteousness, if I feel not the spirit of God to sanctify more and more my heart & all mine affections, how can I say I am the child of God? Not, not, talk while thou wilt, use thy liberty, say thou art a Protestant, renounce the Pope, except thou love righteousness even as thou lovest thy soul, & rejoicest in well-doing as in thy life, thou hast been but an idle hearer of the word of truth. Godliness is not made of words, as a wood is made of trees, but it is an earnest love, proceeding from a pure heart, and a good conscience, and an unfeigned faith, in which we may glorify God, and do good to his people. Paul was godly, when he gloried in nothing but in the cross of Iesu Christ, by which the world wascrucified Gal. 6. 14. unto him, and he unto the world. They are godless Hypocrites, which in word confess they know God, but in deeds deny him. They Tit. 1. ●…6. are Christ's which have crucified the flesh with the affections & concupiscence of it, they are of their father Galat. 5. 24 the devil, that in wickedness do the desires of the devil. Let us then learn (dearly beloved) in john. 8. 44 good time to be wise: when we were in ignorance, than we walked in the works of darkness, now we have understanding, let us walk as the children of the light, & if we take the gospel into our mouth: let us know, it is a sceptre of righteousness to reform our life: and whosoever he be that hath choose Galat. 6. 15. this portion, peace be upon him & upon the Israel of God: and he that withdraweth himself from this purpose, even as the Apostle after saith: Let our Hebr. 10. 3●…. souls have no pleasure in him. And here let us also mark how the Apostle setteth out this righteousness of Christ. Thou hast (says he) loved righteousness and hated iniquity. This is general in all duty which we do unto God, to love the obedience with all our heart and soul, and to detest and hate all the transgression and sin. So the Prophet David says: I hate vain inventions, but thy law I love: & again: thy law I love, but I hate falsehood Psal. 119. 1●…▪ & 163. & abhor it. Even so must we hate iniquity if we love righteousness, and abhor falsehood if we love the truth: and this is that eternal law which God gave from the beginning. I will, says he, set enmity between thee and the woman and between thy seed & her seed. But O Lord, what a rebellious people are we? where God hath commanded all concord, and bond us together in all bonds of unity, One body, one spirit, one hope of our calling, one Lord, one faith, one Baptism, one God the father of us all: yet all these bonds we break in sunder: & anger, hatred, reproachful words, quarrels, wounds, murders, every cursed thing, but we reach our hands unto it: to make strife one with another, and disannul the agreement which God hath made: on the other side, touching the works of darkness, we will walk in them: and though God hath separated them from us, as heaven from hell, or Christ from Belial, and hath made the hatred of them perpetual to us and our posterity, yet we think as the Prophet saith: to make a league with death, and to beaten agreement with hell, we will follow our fleshly concupiscence, as though there were no lord to control us, and we will not hate sin at all. A corrupt nature, to love that which we are bid hate, and hate that which we are bid love, but a more corrupt affection, if we give place to these desires, and are well pleased to love them still. It followeth in the end of this seventh verse, thy God hath anointed thee with the oil of gladness above thy fellows. In this we may learn an other notable cause why we should acknowledge Christ our only King and Lawgiver: Because he is thus anointed, that is, in him dwelleth all fullness of grace, and the treasures of all wisdom and knowledge are hide in him: so that leave him, leave his laws, leave his sceptre, we leave instruction, we leave righteousness, we leave eternal life. And here note that the oil of gladness is the gifts of the spirit of God: gladness to ourselves, because it fills us with joy in the Lord: and gladness to other, because it poureth grace into our lips, to comfort the weak hearted, & to make us a sweet savour of life unto life, to all that hearken unto us. The heart of earth that is dry and baren, and beareth no joyful fruit of the Lord God, this oil of gladness hath not yet softened it to make it a fertile soil for the seed of the word of God. And the careless man, of a dull spirit, that is not touched with his brothers sinning, but letteth him alone in his uncleanness, to sink or swim, to stand or fall, to live or die: and all that use company only for worldly pleasure, without regard of swearing, lying, backbiting, idle talk, wantonness, or what soever: what gladness receive other by their admonitions & exhortations? Or how can they say this sweet oil is in their hearts? Let no man deceive himself, God is not mocked. He that is of Christ hath a care to bring other unto Christ, he hateth the iniquity of all men, and giveth comfort to many with the oil of gladness, of which he hath received. And thus far of these verses. Now let us pray to god our heavenly father, that we may be taught of his spirit, that like as he in his unspeakable wisdom and mercy, hath given unto us his own son to be a Saviour, to establish unto him a perpetual Kingdom, that our liberty might be defended with his strong hand, and to make us partakers of all his benefits, by ruling us with his sceptre of righteousness, that is, filling us with a holy knowledge of his Gospel to love righteousness, to hate iniquity: and by giving us of his fullness, that we should receive grace for grace, & have a happy measure of the oil of gladness, with which he was anointed: so according to these his great mercies toward us, let us pray: and the Lord grant us, that we may find favour in his sight, to embrace his son alone, to follow his ways, to love his truth, to set out his honour, and to finish our weary pilgrimage in his service, to the profit of our brethren, & strengthening of our faith, through jesus Christ our only Saviour, to whom, with the father etc. ¶ The fift Lecture, upon the 10. 11. & 12. verses. 10 And thou, Lord, in the beginning haste established the earth, and the heavens are the works of thy hands. 11 They shall perish, but thou dost remain: and they all shall wax old as doth a garment. 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. THE Apostle goeth forward as before, and here addeth the fourth comparison, in exalting Christ above Angels. And he maketh this comparison according to the title before given him, that by him the world was made, and it is this. The son of God, our Messiah, of whom we speak: he made the world, and ruleth it as he will, and will abolish it in the time appointed, himself being unchangeable in all his ways: which is a glory far above all that the scripture attributeth unto angels. Touching this scripture here alleged, how it may be applied to Christ: it is certain, that the Psalm according as the title is, was a prayer of the afflicted Church, most like when it was in the captivity of Babylon, both because of the great complaint of the singular misery which they suffered, & because they in their prayer allege the appointed time of deliverance to Iere. 29. 〈◊〉 be come upon them, which was only of the captivity of Babylon: to which God had appointed by his prophet Jeremy 70. years. Now that captivity being a figure of our captivity under sathan: the Prophets foretelling that delivery, saw also in spirit the delivery which we should all have under Christ. And accordingly the spirit so spoke in the Prophets, that something was so proper to Christ figured, as it must needs be referred to him, and not applied to any figure. And this is general in all the express figures of our Saviour Christ, who so ever were the men, or what soever were the blessings that GOD brought upon his people, because in Iesu Christ, all his promises had their truth and accomplisment: therefore he is some way so described, that the people must needs be lead to acknowledge still the covenant which they had in him. So in this captivity of Babylon, the Prophet Jeremy foretelleth their delivery thus: that they shall return to serve God and David their King: David being jer. 30. 9 Iere. 23. 6. Eze. 37. 14. before dead. And again: He would raise up to David a righteous branch, whom they should call, the Lord our righteousness: which must needs be meant of the Messiah, whom they looked for to be the son of David: and expressly he noteth their return into the favour of GOD, with the same words, with which God maketh with us his new testament, in Iesu Christ, that God will be our God, and we shall be his people. He will forgive their sins and iniquities, they shallbe all taught of God. Even so here in this Psalm the prophet sore telling their return from Babylon, foreseeth the redemption that is in Christ, and breaketh out in complaint of his short life: because he should not tarry to see the day: and to comfort himself again, speaketh out in spirit what joy and gladness he saw in Christ, and how glorious a God he is, and so uttereth the words here alleged: And thou in the beginning, O Lord, didst lay the foundations of the earth, & the works of thy hands are the heavens etc. And here these words: He laid the foundations of the earth, and the Heavens are the work of his hands: are spoken according to our infirmity, which know no buildings but by foundations, nor can make any great works without our hands: otherwise it is certain, the earth hath no foundations, nor no hands could make the heavens, but all was made & consists by the power of God. Thus we have herded, what argument the Apostle here useth & how this text is applied unto Christ. Now, touching the words, where the Prophet says: And thou Lord, the Apostle is a good expositor that this is spoken to the Son of God, to whom he attributeth the original and cause of making the world. A place most worthy to be diligently marked: for it giveth clearly unto Christ the fullness of the godhead, according to the article of our creed, I believe in God the father almighty maker of heaven & earth. And all Arrians, old and new, which so long have blasphemed the Son of God, and made him but a servant in the creation of the world, because many times the Scripture saith: By him God made the world: if they hear this spoken to that son: And thou Lord in the beginning didst lay the foundations of the earth: they will cease to blaspheme, and confess he is God to be blessed for ever. And where it is said: that God the Father, by him made the world: that phrase of speech diminisheth not his glory, but rather testifieth it more clearly. For we have said before: that Christ is the s●…ning brightness of the glory of his father, that is: the person in the Deity, by whom only the eternal wisdom of GOD could make his majesty shine upon any creature: neither was it ever possible, that any creature shonlde show forth the goodness of God, but only by the person of the son. And therefore, when the name of God, or creation of the world, is given unto the Son, as here we see: we do humbly confess and adore the unity of the Godhead that is really in him. When it is attributed to the father, as he that by his Son hath made all these things, we acknowledge the properties of the people, the father dwelling in light which none can approach unto, a fountain and headspring of immortal glory. And the son, the shining brightness of that glory, by whom it is made known of men and Angels: so, when we say: we believe in God the Father Almighty, who made the world: we acknowledge the goodness and mercy, by which the world was made, originaly to dwell in the person of the Father: when we say the world was made by the Son, we acknowledge the wisdom of God, by which the thing was wrought, and the glory of it imparted unto us, to be in the person of the son: as likewise, wheresoever the holy Ghost is mentioned in Esa. 40. 13. Psal. 33. 6. this work: we acknowledge the virtue and power given to all creatures, both for their continuance, & for the efficacy, to be of the person of the holy Ghost: and where the creation is attributed to all, Father, Son and holy Ghost, we confess the unity of the Godhead, in the distinction of people, which now we see in faith, and wherein we rejoice in hope, which shall never be confounded, but shallbe made perfect, when this mortality shall put on immortality, and we shall see God as he is. Where it is said further: God laid the foundations of the earth, and the heavens are the works of his hands. We must consider, the creation of the world is thus attributed to God, not only because all things were made by him: but because he hath so made them, that they carry a mark imprinted in them, of the power and Godhead of the Creator. Thus he means, when he sayeth: the Heavens are the works of thy hands. Even as the Prophet sayeth: The heavens declare the glory of God, and the firmament Psal. 19 1. showeth his hand●…e work. Day unto day uttereth speech, and night unto night openeth knowledge. And here we We must acknowledge the glory of God in his works. must learn according as the works of God are thus before us, so to behold them and take the pleasure of them, that we give glory to God in all that he hath done. When I see the heavens: I must see his greatness, who was able to set such a covering over the earth. When I behold the earth: I must behold his providence, who hath ordained such a place of nourishment for all creatures. When I look upon the unchangeable course in which all things are established: I must look upon his constant wisdom & goodness: who in a steadfast purpose hath extended his mercies over all his works. In the lest of all the creatures of GOD, when I see wisdom, power, glory, more than all the world can reach their hands unto: let me humble myself under his high majesty, before whom no King, no Prince, no power of the world hath any account: but all nations before him are as nothing, and they are accounted Esa. 40. 17. unto him less than nothing, and lighter than vanity itself. Thus God hath showed himself in his creatures, and even as S. Paul says: his invisible things he hath made manifest in them, both his eternal power and his Godhead, that they might be without excuse, all that will not honour him. Let us therefore (dearly beloved) forget now the times of ignorance, and at last be wise hearted, to read the books which GOD hath written in great letters, and laid open before us, in all his works: let us see his glory. Thus did the Prophet Esaie before us, as in the 40. chapter of his prophesy, we read: Who hath measured the waters with his fist: and compassed heaven with his span: who is he hath comprehended the dust of the earth in a measure, and weighed the mountains in a weight, and the hills in a balance? Nothing in the world, not not the very dust of the earth, could come in the prophet's eyes, but he could see in it a great work of the Lord. Saint Paul says: God left not himself without witness among men, even when the times were most blind. For Act. 14. as much as he gave unto them from heaven rain and fruitful times: for who is he that maketh the rain to fall, & the Sun to have his course of shining? Who hideth the treasures of the snow, & bringeth forth the hoar frosts? Who covereth the Heaven with clouds, and bringeth forth the winds out of their places? Who maketh the sea to roar with the great noise of the waves, and maketh it calm again, as if it had not been moved? What Princes, what hosts of men, though all the world would join their strength together, can do the lest of these things? Nay, if all nations should bend themselves together, they can not hurt sea, land, air, clouds, elements, day, night, summer, winter, nor any thing that God hath established for ever: but in every one of these is the strength which cannot be resisted. The air can infect all flesh: the earth swallow it up: the Sun burn it with heat: the frost kill it with cold: the thunder and lightning do make afraid all the tyrant's amoung men. Nay, we may learn in the plagues of Egypt, how the most vile things can make ashamed all the children of pride. And why then do we not learn in all that we see, to confess the greatness of the Lord? Why doth not the strength of his works make us confess his power: and all the delight that we have in them, why doth it not make us acknowledge all his goodness to the children of men? The prophet David says: When I behold the Heavens which are the works of thy hands: the Moon and the stars, which thou hast ordained: what is man, say I, that thou art mindful of him: or the son of man, that thou so regardest him? Our Saviour Christ says: when we see how God feedeth the sparrows, and clotheth the Lilies: we are a faithless people, except we see his providence over us, to feed us, and to cloth us in all our necessities. And sure the truth is, except I see with such eyes the creatures of God, I am become a creature degenerate from that image, in which I was first formed. If I see nothing in the heavens, but that they are light, & above my reach: the horse & mule see this as well as I If I see nothing in the earth, but a place to walk in, or to take my rest upon it: the beasts and fowls see this as well as I If I see nothing in my gorgeous apparel, but pride of a goodly colour: the Peacock seethe that in her feathers. And if in all my meat and drink, I know nothing but the pleasure and sweetness of the taste: the hog and swine have here as great a portion as we. To be short, if hearing, seeing, smelling, tasting, feeling, be all the delight we can find in the works of God: we have given our pre-eminence to the dumb creatures, which have these senses more exqisite than we: and we have turned the hearts of men into the hearts of beasts, who with wisdom, prudence, understanding, knowledge, & reason can do nothing. And the words of the prophet are fulfilled in us: Man, when he was in honour had no understanding, he was compared to the bruit beasts, and was made like unto them. I speak this with the more words, and the more earnestly, that you might see and detest the shame of some, who do not only, not see in the creatures of God, the glory of God to fear before him, and to give him honour: but quite contrary in all his creatures, they profane his name, which eat till they surfeit, and drink till they be drunken: who put on pride with all their apparel, and make their lands and houses privileged places for much iniquity, which fill their mouths with cursed swearing, even in the sight of the Sun, and commit their whoredoms, and fear not at the darkness of the night. Flee (dearly beloved) far from such: hate them (as the prophet says) with perfect hatred all their assemblies. The earth that mourneth under the burden of them, one day will spew them out, and the creatures which they hold in this miserable bondage of sin, one day God will hear their sighs, and they shall give a speedy witness against their oppressers. And thus much of the creatures of God, which here are said to be made by the son of God, and to be the works of his hands. another thing here we have to consider, that the Apostle teacheth the excellency of Christ in respect of his continuance, before whom, the heaven and earth are but a moment: for so in this comparison, he speaketh of their age, as a thing of nothing, They shall perish, they shall wax old as a garment, they shallbe folded up as a vesture: making all the continuance of the heaven to be vanity, and of none accounted: for although it may seem he might have made this comparison with things of a more express show of vanity than a garment, as to have compared them with smoke, with the shadow of smoke, with the dream of a shadow or such like: yet in comparing the time of the heavens, which are so many ages, with a garment which is scarce a year, it is as clear a testimony all is nothing, as if all were not a minute of an hour. Besides this, the cause of this comparison with a garment, was the similitude in which God hath set the Heavens, who hath spread them like a corteine, and made them as a covering to all his creatures: it was not to make the comparison less in show of their vanity. Then here let us be wise hearted as the prophet was, as often as our hope is before our eyes, to see our Saviour Christ living for ever: let us not only confess that our own age is nothing in respect of him, but let us boldly continued even the continuance of the heavens, and accounted all thing nothing that hath an end: for let the days be never so many, which you can call into account and multiply years into the longest continuance which your thoughts can comprehend, that thousand thousands be before you, and ten thousand thousands are in your mind, with one word you shall confute them all, & with the breath of your mouth you may blow them away: and, as the prophet saith, make them all as a garment that is rend and worn: for reckon up all thy thousands that thou canst, and put this word, (Past,) unto them, and where are they now become? a thousand thousand thousand years past, what are they? And if time be such a tyrant, to break the delight of the long age of the very heavens, that the wise heart of a man doth say, even they are vanity, & wax old as doth a garment: what foolishness hath wrapped up all our understanding? and what blindness is in our hearts, that we see not our own life, what it is? Not one of a hundred that hath three score and ten years, and of those a great part are slept out, so that we feel them not, and a great part consumed with sorrow, either in loss of credit: or fear of punishment: or pain of sickness: or grief of our labour: or pensmenesse of our wants: or anguish of our desires: or at lest, even with a weariness of time itself: so that of three score and ten years, let him speak that can glory most, and he shall find that in them all, he hath scarce ten full years of pleasure: and this very pleasure, even then, when it is greatest, what is it? Surely such as if he look down into his own thoughts, he should say in the mids of it, his heart is heavy. And shall yet this life, so short, so troublesome, so without pleasure, so fast hold us bound with blind desire, that we neither long for nor look after Iesu Christ, who liveth ever, and hath cast forth of his presence all sin, and sorrow, and death itself? Can the Prophet so show him in immortality & all his elect with him in the glory of his father, that he bewailed the vanity of his own life, yea though it should have lasted as long as the heavens, and while the Sun and Moon endureth, though he should have abiden king of Israel, was all this unto him as a shadow or an idle dream in comparison of Christ who is for ever, and whose years shall never fail? And shall we think we have the spirit of God or any portion in Iesu Christ, who in his everlasting continuance, cannot find such pleasure as in our vizard of vain life, that soudenly appeareth and is no more? who in the glory of his presence, and majesty of his Father, can see no such delight, as in carding, dicing, dancing, and such like works of reproach and shame, and horririble confusion? Nay, I will tell you (dearly beloved,) and I will tell you true: your own eyes and ears shall bear witness with me that I lie not. These men that thus serve in the vile bondage of these pastimes, they carry with them, the badge and cognisance of another master then of the living God: for tell me, from morning to night are not their mouths full of adultery, of wrath, of hatred, and swearing without shame●…, in which God is dishonoured, and the cross of his Son Christ made despised? Then doubt not what these men do, nor what master they serve, but pray that God may have mercy upon them, as upon us this day, who love not their delights, that they may repent, and withdraw themselves from the snare of the devil, in which they be held, according to his will, and begin while yet it is good time, to despise this, and regard the life of Christ, in comparison of which they may say with the Prophet: The Heavens shall perish and consume as a garment, but thy years (O Lord) they have no end. One other thing followeth in the Prophet, which the Apostle reciteth not, but for our times it hath a very good instruction: the Prophet thus concludeth: The children of thy servants shall continued, and their seed●… shall stand fast in thy sight: because Christ had joined his Church to himself, he the head & they the body, by him who endured longer than the Heavens, the Prophet known his people could never perish: and in his thought, if the Prophet had comfort against the tyranny of the kingdom of Babylon, what comfort may we have now against the enemies of the church of Christ? They think they be many, & strong, and rich, and wise, and they will prevail: their Pope shall up again, they will have Mass, they will exalt the Church of Rome: they will become slaves to a vile person as they were before: they will do, I cannot tell what. Alas poor souls, how fast they hold a lie in their right hand! The shame that they seek for they shall never find. For what are they? Or what is their strength? How much are they better than grass, or then the flower in the field? What is their life more than a vapour, or then a smoke that vanisheth away? yet they boast themselves against the Church of Christ, which is knit unto the son of God, liveth in his life, standeth in his strength, whose right hand hath made all things, and whose years endure for evermore: while we trust in this, our hope is sure, and all our enemies shallbe ashamed. And let us pray, that it would please God our heavenly father, of his great goodness, to have mercy upon us, that by his spirit the eyes of our minds may be lightened, to see what great Salvation he hath given unto us in Iesu Christ: who is his only son: heir of allthings: creator of the world: who ruleth and governeth all things: and shall show us his glory in immortality, when all these creatures shall have their ●…haunge. And the Lord grant that in these days of our vanity, while yet we are walking to the day of rest, we may in the mean season, see his grace and glory in all his creatures, in which we have our pleasure, that we may enjoy them to his praise, and with wise hearts measuring his times who shall endure for ever, when all these things are past, we may mourn in spirit, to see the time approach, when we with him shall both see and inherit his immortality, through his son Iesu Christ, who hath purchased it for us, and with his mighty power, will keep us in safety unto it, against that day: to whom with the father and the holy Ghost, our only comforter, beal honour and glory, now and ever, Amen. The sixte lecture, upon the 13. and 14. verses. 13 Unto which also of the Angels, said he at any time? Sit at my right hand, till I make thy enemies thy foot stool. 14 Are they not all ministering spirit●…s, sent forth to minister, for their sakes which shallbe heirs of salvation? NOW the Apostle maketh the fift comparison between the Angels, and our Saviour Christ: in which it is plain, he is exalted above all Angels: And this comparison is out of the saying of the Prophet: Sit on my right hand until I make thy enemies thy foot stool. A singular honour above all that ever Angel had: for it signifieth, that God hath taken him into the fellowship of glory, and given him all power, in Heaven and in earth. Touching this Psalm, as it is most true: so it is confessed of all, that it is a prophesy of our Saviour Christ, how he should be King of his Church, and utterly subvert all his enemies, and be our priest after the order of Melchisedech: who should bring an end to the priesthood of Levy: and according to this meaning of the Prophet, so the Apostle allegeth this sentence, for proof of this excellency of the son of God above all Angels. And with this testimony, our Saviour Christ himself confuteth the Phariseis, when they denied his divinity, reasoning of the force of this word, LORD, because the comparison than was with David. These words of the Apostle: To which of the Angels said he at any time etc. they show plainly, what glory it is to sit on the right hand of God. For when the Apostle saith: The like was never said to Angels, that is: such glory was never given them: what can it else mean, but that Christ is confessed to be one God with his father? Or what can we understand to be higher than all Angels, but God alone? If the right hand of God could signify his presence, the Angels are in his presence: and of them, thousand thousands are before him: and as our Saviour Christ says, They see the face of our heavenly father. If his right hand could signify the fruition or sight of his glory: the Angels are all blessed spirits, and see his glory even as it is. If his right hand did signify any inferior power, though it were greater than all the world, such power have also Angels: so that one of them have smitten whole armies of men, and whole Countries: and therefore be they also called principalities and powers, because no strength in the world can resist them. But seeing his right hand noteth unto us, that honour which never Angel was received unto and above the angels we know none but God alone: therefore, the Scripture speaketh plainly, in setting Christ on the right hand of his father, far above Angels: that he is one God and equal with his father. Besides this, sith it is said, Sat thou on my right hand, till I make thy enemies thy footstool: it is plain, that this is the right hand of God, the power of God given unto Christ, in which he shall overcome all his enemies: and sith this is the end of that glory, that glory is nothing but the power by which this is brought to pass, and when this shallbe accomplished, that all his enemies shallbe confounded, than this shall be finished: for him to sit on the right hand of his father: not that Christ shall cease to be equal with his father, but that this kingdom of Christ our mediator between God and us, in which he keepeth us: that shall cease, and he shall give it up unto his father, and God shall be unto us, all in all. And thus far of all these honourable titles given unto Christ: in all which the Apostle proveth him greater than all Angels. The first is, that he is called the natural son of God. The second, that the Angels have commandment to worship him. The third, that he is a King of glory, reigning for ever in truth and righteousness. The fourth, that he is Creator of the world, and endureth when the world shall perish. And fiftly, that he sitteth on the right hand of high majesty: all which are proper titles to the son of God, and greater than can be given to any Angel: and therefore Christ to be exalted above them all. Now in the 14. verse following, on the contrary part the Apostle setteth down, what is the proper glory of Angels, that by plain comparison, this dignity of Christ might more appear: and so of Angels he addeth, that they be all ministering spirits, sent out for the safety of those which shall inherit salvation. Where he calleth them ministering spirits, according to the testimony of David before alleged: He maketh his Angel's spirits, and his ministers a fl●… of fire, which both names, spirits and ministers, the one of nature, the other of office, he bringeth thus into the proper definition, that they be ministering spirits. And because the ministery of any creature may be in diverse things, therefore to take away this uncerteintie, wherein their ministery should be, he addeth straight: that they are ministers for the safety of Gods elect. So setting out a perfect definition of an Angel, fully comprehending all that we can, or aught to know of those blessed spirits I for all their glory is comprehended in the nature of a spirit: and the praise which continually they sing unto God, is comprehended in their ministery: for they are named ministers, according to God's ordinance, and good pleasure, so that with continual praise and thanksgiving, and rejoicing in the Lord, they do their work as after their example we make our prayer: Thy will be done in earth, us it is in Heaven. Now upon this definition of Angels, and the former testimonies of the great glory of the son of God our Saviour jesus Christ, by good comparison the Apostles conclusion is plain and manifest that seeing our Saviour Christ is so exalted, even above the angels, in all the honour of a King, a Priest, a Prophet, we aught much more so to acknowledge him above Moses, above Aaron, above all Temple, sanctuary, mercy seat, and all ordinances of the law, that he might be alone our only health and salvation. And thus he finisheth this first Chapter, in which I said, he setteth out the person of Christ according to his Godhead, bodily dwelling within him. Now, touching the words, what we have to note of this, where he says: to which of the angels said he at any time: I then sufficiently declared unto you, as God gave me grace, when I expounded the u verse. Likewise of Christ's sitting at the right hand of God I spoke more fully, expounding the third verse. Where it is here added: Till I make thy enemies thy foot stool: The Apostle Saint Paul, speaking 1. Cor. 15. 23. of this victory of Christ, he says: He shall abolish all rule, and authority, and power: noting, as he faith in an other place, that we wrestle not against flesh and blood, but against principalities and powers, against worldly rulers of this darkness, against spiritual wickedness in high places: Ephes. 6. wherein we see, of what force and strength our enemies are. And because he says: The last enemy shallbe abolished, Continual enemies to the church & of great strength. which is death, we see, that there shall never want enemies to the Church: whereby we should be provoked, in regard of our continual danger, to be ever watching: and because of our strong enemies, only to put our trust in Christ. And here (I beseech you) let our hearts be in out own ways, and of our natural life, let us learn wisdom, lest we be also upbraided of our Saviour Christ, that we can discern the face of the earth, & Luke. 12. 54. of the sky, but we can not judge of ourselves what is right. Tell me, who of us having a long journey, by many thieves and wild beasts, or passing the rocky seas in great and violent storms, though lie escape a place or two, where no thief is, not a●…ye beast hath molested him: yet at every place of danger, his fear is still renewed: And though he have passed many high surges, and deep gulfs of water, yet at every wave, he is still afraid: not careless, because he hath passed far: but still careful, because there is more behind: and this wisdom we use, because we know we may as well fall toward our journeys end, and as well be drowned before the havens mouth, as when we first began our dangerous voyage. Even so with the Church of Christ in which this day we confess ourselves to have our portion: from the first day of her peregrination in earth till her last entrance into glory, there is a perpetual hatred between the serpent and her head, and between the seed of the serpent and her children, in which strife every one of us particularly have our fight, so that from our mother's womb, till we lie down in the grave, our life is a warfare upon earth. No age, no condition of life, no day, no night, but brings his enemy with him, and the same enemy armed with sin and death, as well against the man of an hundred years old, as against the child that is new born: and as well we may fall into condemnation through apostasy of old & crooked age, as through concupiscence and pride of youth. And if at any time we become secure, like a careless people who have our senses dulled with an idle dream of peace, it is not because we be out of danger, but according to the parable in the gospel, The strong man hath possessed a●… & therefore all things seem to be so safe & sure. Let us therefore be wise, & shake off the weight of this dull sluggishness, which presseth us down, that with attentive ears we may willingly hear his loving counsel, who one day will break the strongest head of all our enemies. He biddeth us watch and pray, because we know not the day nor yet the hour: and so much the rather let us do it: because we stand not in danger of robbing, or drowning, or tearing with wild beasts: which yet would make us afraid, though death should end our misery: but we stand in danger of greater calamities, when death shallbe abolished, whether we shallbe accursed in eternal fire, or whether we shallbe the blessed of the Lord. And as the peril is great, so we have herded the enemies are strong, and such as before whom we are very cowards: for be we otherwise never so valiant to endure pain, to quarrel, to fight, to despise any danger, as it is the manner of a great many ruffians in deed: but men of good courage they would be called: bring me one of them in battle against these enemies: we have to strive against pride, against concupiscence, against idle games, against all sin, and thou shalt see no boy, no woman, no sickeman so very a coward: he hath not the heart to strike one blow, but yieldeth himself a slave, and is led away as an ox to the slaughter-house. Let us therefore watch: Let us pray: for in this dangerous battle, in which these strong men are very cowards, what can we do? Even let us deny ourselves, and trust unto him that sitteth on the right hand of his father, and he shall make all our enemies our footstool. And this word we must not lightly pass over: for it noteth a certain & great confusion upon the enemies of Christ: forthough it be sometime honour to be named the Lords footestole, as where it is said: Heaven is my throne, and the earth is my footstool. Esa. 66.. And especially in the lamentations of Jeremy, where he says, The Lord hath darkened the daughter of Zion, and thrown down the beauty of Israel, and hath not remembered his footstole. Yet in this place, where Lamto. 2. 1. it is spoken of God's enemies, it noteth their extreme ruin and shame, even as of those, whom we do stamp under our feet. An example of this we have in the jews: whose name was once so honourable? how do the Prophet's glory of the house of judah? yet since they have taken up this enmity against Christ, and set themselves against his Church and people, they have had experience of the Lords right hand, and their name is a name of shame and ignominy over all the world. another example we have of Rome: what city had once such honour? & what name was of more renown? yet since it hath been the seat of antichrist, enemy to the son of God and to his Gospel: as she hath filled herself with all abominations, so God hath trodden her under feet, and (as the Prophet saith) she hath left her name as a curse Esa. 65. 15. unto the choose of the Lord: that I assure you, in my ears, & in the ears (I am sure) of many thousands more, the city of Rome is a city of contempt, of ignorance, of sin, like a dead stock, whose sweet blossoms and pleasant fruit is withered and worn away, And her root (as the Prophet says) Esa 5. 24. is rottenness, and her bud as the dust: and such shall be the end of all the enemies of the Son of God. Now followeth in the last verse this definition of Angels, whereof we spoke before: in which we learn and so confess, that they are ministering spirits, sent out for our safety and defence: so that hereafter, whosoever will dispute with us about Angels, with one word we will answer him, and cut off all curiosity. This we know, and we know it only, and who so ever knoweth more, he knoweth nothing but the vanity of his own mind. Angels are spirits, which serve the Lord▪ for his Church's safety. If yet we will be vain still, and think: yea, but what are Archangels, principalities, powers, rules, thrones, dominions? What are Cherubim and Seraphim? All these, how so ever they be called in diverse respects diversly, they are all Angels in condition and nature, as they are so here defined. For if any Archangel, throne, or dominion, or any other name that is named, were any way greater than an Angel, all this disputation of the Apostle were nothing worth: for how could it prove the excellency of Christ above all creatures, because he is greater than Angels? If Cherubim or Seraphim, or any Archangel were also greater than an Angel? And therefore that the reason of the Apostle may be (as it is) strong and unanswerable, we must confess, all blessed spirits whatsoever they be, they be all this, and this is their glory, that they be▪ God's ministers, for the safety of his children. This doctrine the Prophet David teacheth also very plainly in the 34. Psalm: The Angel of the Lord pitcheth round about them that fear him & delivereth them. Psal. 34. 8. And again in the 91. Psalm: He shall give his Angels charge over thee, to keep thee in all thy ways: they shall Psal. 91. 11. bear thee in their hands, that thou hurt not thy foot against a stone. And according as this is God's word, and his promise: so we have many examples, how he hath at all times justified his faith in the performance of it, that we might not stagger in this doctrine of Angels. The patriarchs, the people of Israel, the Prophets, the Apostles, and Saints of the new Testament, our Saviour Christ himself: we have seen how the Angels have been with them in dangerous times, and ministered the help of God unto them. Now touching the manner how the Angels of God execute this ministery, even as it is not hard unto the Lord in the battles of men to save with many or with few: so God sendeth out his angels, more or less, even as he will, that it might be known the power is the Lords. When jacob feared before his brother Esau, God sendeth to him an host of Gen. 31. 2. angels to comfort him. When Eliseus was beset with the great host of the king of Syria, & his servant 2. Reg. 6. 17 was now exceedingly afraid, Eliseus prayed to have his eyes opened, that he might see the help of God, which was present with them, and he saw immediately the mountain full of horses and chariots round about Eliseus, which were God's Angels sent for the Prophet's safeguard. When our Saviour Christ is in distress and anguish, God sendeth many Angels which do minister unto him. Matth. 4. 11 And so he testifieth of the usual work of God common to all his saints, and applieth it particularly unto himself, in reproving Peter, who would needs draw his sword to maintain his cause. Thinkest thou (says he) that I can not now pray unto my father & he will give me more than twelve legions of Angels? And as thus God sendeth out a great multitude, for the safety of one: so contrariwise, sometime he appointeth but one for the safety of many. So God sent an Angel to deliver Israel out of Egypt, and to guide Frod. 23. 2●… Num. 20. 16 them through the terrible wilderness: and ever after in all their troubles, when they called upon Esa. 63. 9 him, the Angel of his presence (as the prophet Esai says) was their deliverer: and when they should enter the Exod. 33. 〈◊〉. land of promise, God sent an Angel to drive out the Canaanites before them. When the army of the king of Ashur came and besieged jerusalem, God sent an Angel, who delivered the City and in one 2. Reg. 19 35 night slay, 185000. of the Assyrians. When David 1. Cro. 21. 16. numbered the people, and procured the wrath of God: God sent an Angel into jerusalem, who slay with the pestilence. 70000. of the people. So we have many examples where, upon occasion, to one man God sendeth one Angel: even as it is said of one that he came to comfort our Saviour Christ in Luke. 22. 43 the garden. To Lot God sent two angels. So to the women that came to the grave of our saviour Christ two Angels appeared, & told them he was risen again. When the Apostles looked after our Saviour Luke. 24. 5 Christ at his ascension into heaven, two Angels appeared unto them, to teach them what they had to Acts. 1. 10. do. When God would destroy Sodom and Gomorth, he sent three Angels to Abraham to tell him Gen. 18. of it. In the vision that Ezechiel had of the destruction of the city, God sendeth out six Angels to execute Ezech 9 1. that judgement. And why is all this diversity? to the end (no doubt) we should not be curious, but rest in the doctrine which the Lord taught us, that the Angels are his ministers, for their safety who shall inherit his Kingdom. Against this doctrine, as many have offended: so among all, there is none which have sunken down so deep in folly, as the Papists have done. First they have made to every country a peculiar and proper Angel: a thing altogether strange from the word of God, & a mere imagination of their own head: And the reason wherewith some would prove it, is nothing worth, though I grant some Godly men do not utterly reject it: for they say there is named in Daniel, the Prince of Persia, the Prince of Dan. 10. 13. Graecia, meaning the Angels, particular governors of those countries. In deed the Aramites might so have understood it, which did think, there were some Gods of the mountains, other some of the valleys: but Christian men that read the Prophets, should know that in the next Chapter, Daniel himself expoundeth, that those Princes were the Kings of those countries. And in deed this is not the opinion of the Prophets or of the Prophet's children: but it came first from the old idolatrous Gentiles, who from the beginning had this fancy, and made No himself whom they called Vertumnus to be Var. lib. 1. de ling. lat. the Angel, or country God of Hetruria, and from that day to every nation, they made every patron even as they would. Again, they teach that particular men have their particular Angels: one good, an other bad: and some good men dare not utterly condemn this opinion: but sure to me it is an heresy not much unlike the M●…nicheies, who taught that every man was violently drawn to do good or evil by a good spirit or evil, which equally of themselves had rule in man: for what vanity is it, when I know that God's commandment is to all his Angels to have charge over me, for me to seek whether any one have a particular charge! Or what comfort can I have in it, except I think God's commandments are some of light account, some in earnest? Or except I think it is with Angels as it is with men, that which is cared for of all is cared for of none? Besides this, it is a thing not agreeing to the similitude of God & of his Saints: for God's love is one over all with out respect of people, and our duty is to all our flesh, of what nation or country so ever it be. A difference (I grant) there is, of magistrates, parents, masters, kinsfolk, etc. which maketh our fault more or less: but this only is according to the age of men, a thing not incident unto Angels. But they have also reasons to prove this is true: and first they allege that Christ says of his little one's, their Angels see all ways the face of my father which is in heaven: therefore every one hath his angel. I marvel wise men can like of this reason: for sing they argue upon this, because they are called their Angels, and are so named because of the ministery which they have for their safety, may not these words as well stand, though the Angels be appointed all over all, as if they had charge every one over one? Nay doth not the scripture thus expound it, when it saith of every one of those little one's, when they turn from their sins, that all the Angels rejoice at it? But an other reason they have, where the disciples being astonished at the news of Peter's coming, as they are amazed, they say it is not he, it is his Angel. Sure this must needs be a slender truth that hath no better proof than the Disciples words: when they are amazed & know not what they say. So we might prove that Saints might devil in Tabernacles: because Peter said Lord let us make Tabernacles, one for Moses, an other for Elias. So we might think that dead men walk, because the Disciples astonished at the sight of men, thought sometime that they were ghosts. If it be said, yet they spoke after common opinion of men, be it so: so was it the common opinion, that dead men did walk, as appeareth by Herode, who thought our Saviour Christ was john Baptist risen again from the dead. And what if that place were as clear as they could wish it, why might I not expound it, it is his Angel, that is, some Angel which God hath sent for his deliverance, this being according to the scripture, more than that to have it his peculiar Angel: but let this go an error as it is, had it never so great patrons: and let it appear more manifest by the error which it draweth with it, that likewise every man hath an evil Angel: for what reason hath that when we know that into one was a Legion entered? Let this also therefore go, even to the Gentiles from whom it came. The first author of it, that I read of, was Empedocles the Plut. in vita M. Anton●…. Philosopher, who as (Plutarch saith) taught it, that every man had two Angels, one good, another bad: and the Grecians have a common verse which they use in manner of a proverb: Every man hath his own Angel to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life. And so when Brutus was slain, the night before one appeared Plu. de animi tranqu. unto him, and said: I am thy evil Angel o B●…utus. But beside these things which I confess, some wisemen have believed, the papists have go much further, and have told us of the shape and figure of Angels: what colour they have: how big they be: of how many orders: what difference of each degree: and many other things which I mean not here to touch, as things more worthy to be forgotten for ever, then once with good reason to be confuted. For if Moses by inspiration knowing the original of the world, how it was: yet had it not revealed what to writ of Angels. If Stephan, that saw the heavens open: yet see not these orders of Angels what they were. If Paul, who was taken up in the third heavens, saw yet so little of Angels, that who so ever will teach so curiously of them, he says they be puffed up of a fleshly mind, to speak of things which they never saw. If john in all his high revelation, had no such knowledge revealed of Angels: Col. 2. 18. who is the Pope, or what is his parentage, that in these things we should believe him? In deed, to get him credit in greater folly than this, that unchaste counsel of Laterane writeth: that the Pope hath Sess. 10. authority over all powers in Heaven: But all the world knoweth now, such witnesses have taught their tongues to lie. One doubt may here arise, touching the degrees of Angels, because they will seem to allege scripture for it. And first they say: The Prophet Ezechiel describing the glory of the King of Tyrus, he nameth nine precious stones, which are in his garment: in which place, he nameth the same King Cherub, comparing him with the Angels: therefore these stones signify nine orders of Angels. The second reason is, that there be nine several names, with which Angels are called in the scripture: principalities, rules, powers, dominions, thrones, Cherubim, Seraphim, Angels, & archangel's: therefore there be nine orders. A third reason they draw out of this, because there is named Angel and Archangel: in which names, is manifest difference of degree: therefore there are nine diverse orders of Angels. Touching the first argument of the nine precious stones of the King of Tyrus, it is nothing but folly: for what though he were compared to Angels in glory, because his garment was full of precious stones, doth it therefore follow, that as many kind of stones as were in his gown, so many orders there should be of Angels? If I saw a man clothed in rich colours, and many jewels about him: so that I would say, he shines like the Sun: must it needs follow that as many colours as are about him, so many colours are in the Sun? But the thing is all false, the king is not compared there to Angels: but because the Cherubims that covered the Mercy seat, were of beaten Gold and excellent woorkemanshipp, with them that King is compared, and called the covering and the anointed Cherub: so that the nine precious stones must be nine orders of Cherubims upon the mercy seat, or nine orders of clothing. Now, where they say, there are nine several names of them: therefore nine orders. First, that is false: for here the Apostle out of the Prophet, allegeth two names more: spirits, and flaming fire. They are called in job, the sons of God: so by this account there must be twelve orders of Angels. Or if they will say, these names are common to all Angels: so is (I am sure) the name Angel, which yet they make one particular order: therefore, if the community of the name take away the particular order, then are there but eight orders: if not, then are there twelve. But touching these names, it is no doubt, they are so named according to our understanding: as we see the great glory & power of God to appear in them, that we might give him the praise of his work, and not imagine so precisely, a just number of the orders of Angels. And this is most clear in Paul himself, when he had reckoned up principalities, rules, powers, dominions, he addeth: And every name that is named in this world, or in the world to come: a clear sentence of his own modesty, in confessing a holy ignorance of the state of Angels: and such as should move us to sobriety, to say with S. Augustine, The difference of these degrees I confess I know not: if any man will say he knoweth it, let him speak: but let him prove that he speaketh. And in deed, very reason enforceth thus much, that none knoweth the difference: for the names are such as we cannot make any good distinction between them: and the same names are given also to the devils, that we should be sure, they note no order, but Ephe 6. 12. Col. 2. 16. rather signify the power that is in them. Now, for their third argument, that there are Angels and Archangels, manifest words of degree: first this wanteth much in account to make ix. orders: then I say, and it can hardly be confuted, that wheresoever the name Archangel is mentioned, it signifieth our Saviour Christ, and no creature. Or, if it be attributed to a creature, he that in one work is called an Angel, in another work of greater glory in our eyes, he may be there called an Archangel: yet I will not define any thing, neither dare I affirm, that all God's Angels are of equal glory. I have not climbed into the Heavens, to know such things: but this I know, that all this proveth nothing a diversity of thus many orders. Therefore, now to leave to speak of things unprofitable to seek after: let us see, what true comfort God giveth us in this place. The Angels, of whom so much we have spoken, and whose honour is such, that seeing our Saviour Christ exceedeth them, the Apostle here proveth, he is the GOD of glory. In that, I say, these Angels serve for our safety: how great is our safety? And what shall we tender unto God for this salvation? It were exceeding love, to give to any man a guard of men about him: it were more to give him a guard of princes. But what are men? what are princes? what are Kings in respect of Angels, whom God hath made to pitch about us? Not one of us this day, that are Christ's, but have his Angels to keep us in our way. What princes glory can now dazzle our eyes, except we know not ourselves? How can we envy earthly blessings of houses, lands, servants, to abound unto our brethren, except we be ignorant what God hath done for us? How can we fill our lives with any strange concupiscence of things which God hath held back from us, if we believe what excellent treasure of his angels he hath given us? If his Angels be ours, how truly may we say with Paul: Let us not hereafter glory in men: for whether if be Paul, or whether Apollo, or whether Cephas: whether it be the 1. Cor. 3. 12. world, whether life or else death: whether they be things present, or else to come: all is ours. And why should we now fear to be shod with the preparation of the Gospel of peace, and go boldly whether truth, faith, holiness, duty calleth us? What if the world break with hatred, or men swell in malice against us, are the Angels driven back with vain threatenings? Or, what if we do fall before the enemy and he prevail against us (as it happened to our Saviour Christ himself) is this a want in Angels that watch over us? Or is it not rather the good will of God, that we should dye with Christ, the sooner to reign with him? Last of all, now let us know how this glory is given us: not of ourselves, but as we are members of Christ: for to him it doth properly belong, who is our head. He is the ladder which jacob saw in a Gen. 28. 12. dream, reaching from Heaven to Earth: and the Angels ascending and descending by it, as himself plainly expoundeth it, saying to Nathaniel, that he should see the heavens open, and the Angels ascending and descending upon the son of man: so that this honour is ours, as we be Christ's: to him it appertaineth, and to us it is given, as we be made members of his body by faith. And thus far of angels. Now let us pray, that it would please God our heavenly father, of his gracious goodness, to lighten our understanding into all knowledge & wisdom of his word, that we may be careful because of our enemies, jest at any time we fall into temptation: and that we may be bold in Iesu Christ, who sitteth at the right hand of his father, till he make all our enemies his fotestoole: and who hath given us his good guard of Angels, that we might see his love, and know our honour, that so we may consecrated ourselves to set forth his praise, and walk before him in holiness & righteousness all the days of our life, who is our only Saviour, to whom with the father & the holy ghost be glory for ever, Amen. The seventh Lecture, upon the 1. 2. 3. & 4. verses of the 2. chapter. 1 WHerefore, we aught diligently to give heed to the things which we have herded, lest at any time we run out. 2 For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. 3 How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that herded him. 4 God bearing witness thereto, both with signs & wonders, and with diverse miracles, and gifts of the holy Ghost, according to his own will? WE have heard before, how that the Apostle, after he had set it down that Christ was the Prophet of the new Testament, that we might truly give him this glory, straight he magnifieth his person by many titles, and by comparison with Angels, proveing unto us that he is very God. Now to show more clearly, for what purpose all those praises of Christ were rehearsed, himself maketh his conclusion in the beginning of this second Chapter: that therefore we should most carefully harken unto him alone. And this is the first part of this Chapter, before the Apostle came (as I told you) to prove that our Saviour Christ is also perfect man. In this exhortation, first the Apostle setteth down his doctrine, than his reason by which he will persuade us unto it: his doctrine is this. That it behoveth us now, more carefully to harken to the words of Christ, then afore time it behoved our forefathers to harken to the law of Moses. For where he saith, We aught more diligently: he maketh this comparison plainly with the fathers in the old law in the second verse following. And here we must wisely consider, why he saith: We aught to be more careful than they: not that they might remit any care: for expressly they are charged with all care, to add nothing, to take away nothing, to change nothing, not to departed neither to the right hand nor yet to the left, but day and night, at home and abroad, to do always this, to study it continually without intermission, as appeareth in Deut. 4. 6. & 5. 32. & 6. 6. & 11. 18. & 12. 32. & 28. 14. jos. 1. 8. & 33. 6. & many other places. Nor it is not said that we be more bond than they, as though the authority of God were changed: but this is spoken after our sense, because now Christ hath spoken by himself: then by angels: now plainly: then in figures: therefore we aught more carefully to harken, not that all care aught not to be in them as well as in us: but because our punish meant shall be more than there's, even as we shall be despicers of the greater grace. After this, the Apostle addeth his reason to persuade us to this especial carefulness, above all other people, to harken to the voice of Christ: and that is, of the peril that ensueth: Lest (says he) we run out. The Apostle useth a Metaphor taken of old tub, which run out at the joints, and can hold no liquor. In such a phrase of speech one saith of himself: I am full of crevisses or little holes, and I flow out on this side and on that: meaning thereby, that every vain thing which he herded, he would blab it out: so we, if we take into us the sweet wine of the word of Christ, as into old bottles and broken vessels, that it run out again, we become then altogether unprofitable, all goodness falls away: and we be as water powered upon the ground. This Metaphor the woman of Tekoa used to David, when in describing an utter desolation of the people, she said: We are as water spilled on the ground which cannot be gathered up again. And David himself describing the extremity of all misery. 2. Sam. 14. 14. which was come upon him, he said: I am like water powered out, and all my bones are out of joint. Likewise, when he prayeth, that all the plagues of God may fall upon the wicked till they be consumed to nothing, Psal. 22. 24. he saith thus. Let them mealt like the waters, let them pass away. So the Apostle, noting the extreme Psal. 58. 8. peril, and ine●…table death that is in neglecting the word of Christ, this glorious son of God, he sayeth, Take heed jest we be poured out: meaning as water powered on the ground, and is never after profitable any more. And if you will see an example, what this flowing away means: behold the jews this day, to whom it is threatened: A despised people, whose very name is as a curse: so they have flowed out and are come to ruin: if their example do make us wise, than this exhortation of the Apostle is not to us in vain. It followeth in the second & third verse: For if the word spoken by Angels etc. salvation. In these words the Apostle aggravateth his reason, & forceth it the more to fear the people. He useth to this end an argument of the comparison before made between Christ and the Angels: that if the law given by angels, were not broken without severe punishment, because it was given by such glorious spirits: how much more shall we be punished, if we despise this great salvation, preached by the son of God? That the law was given by Angels, the scripture here is plain. Moses says of the delivery of it: The Lord came with ten thousand of Saints. And S. Paul Deu. 33. 3. saith expressly the same. Gal. 5. 19 And Saint Stephan likewise, Act. 7. 53. And how can it be otherwise? For when there was in the mountain, thunders, lightnings, tempests, fearful sounds of a trumpet, and the voice of a man herded: I am the Lord Exod. 19 16 thy God that brought thee etc. what could this be but the ministery of Angels? For it must needs be true, which our saviour Christ saith: Not man hath herded the voice of God at any time: Neither then could the john. 5. 37. majesty of God speak, but the voice of his mouth would have shaken unto nothing, both men and mountain, and all the elements that were before him. For how can corruption stand in his presence? If we doubt because of the words, that the voice saith: I am the Lord thy God: And again, in the third of Exodus, it says: I am the God of Abraham, the God of Isaach, the God of jacob: true it is, that our Saviour Christ then spoke, who is the God of glory: but he spoke not in the voice of his Godhead, but in the likeness of an Angel, which he took upon him. For though it be true, that he took not the nature of angels, nor was made one of them: yet in his heavenly wisdom, he took upon him the likeness of an Angel, and according to that nature, so spoke words: so that still this is true: The law was given by Angels. Where it followeth here, that all transgression of that law was punished: no doubt he respecteth the people of Israel in the wilderness, where of so many hundred thousands, all died in their sins, except Caleb and josua, who were of an other spirit: which fearful example of this people, is likewise alleged by Saint Paul in the first to the Corinthians, the tenth Chapter: to admonish the Corinthians, that by their example they should learn. And where the Apostle addeth, How shall we escape, if we despise so great salvation? how true this is, we cannot doubt, if we will open our eyes this day, and look about us. What is become of the Churches of Corinth, Galatia, Ephesus, Philippi, Colossos, Thessalonica: all which Paul so highly commends? What is become of the churches of Pontus, Cappadocia, Asia, Bythinia, to which Peter writeth? What is become of Smyrna, Pergamus, Thiatyra, Sardis, Philadelphia, Laodycea, the churches mentioned in the Apocalypse? In all Asia, Graecia, Macedonia, Syria, Palestina, and many famous countries else, where are now their churches? Yea, to come yet nearer home. What is become of the Churches in many Countries and Islands, which our eyes have seen to flourish? The famous kingdom of Hungary, the great Country of Livonia, how have barbarous tyrants laid them waste, that scarce one Church of Christ hath peace within them? These are the punishments which God hath executed, for the contempt of his Gospel: and our eyes and the eyes of our children this day have seen it. If we will not be warned, but do as we do, despise the Gospel, more than all nations round about us: suffer mockers and scorners to make their banquets among us: give leave to proud men to have their pleasures at home: and come not once to the church in xiiii. or xv. year: let the wolves lose, whose ravening teeth are yet read, and their bellies full with the blood of God's saints: if we will do greater abominations than these: I will not appoint times and seasons, for so God hath not sent me hither a Prophet: but as the scourge will surely come, so I dare boldly say: The wiseman seethe the plague coming and hideth him, but the fool goeth on forward & is snared. It followeth in the Apostle in the 3. and 4. verse: Which at the first began to be preached, etc. The Apostle continueth yet his reason, added to this exhortation of taking heed to the Gospel which as he did before, of the excellency of Christ the teacher of it: so repeating that, he addeth also for the more glory of it, the way and manner in which it was taught, respecting herein the glorious manner how the law was given, jest thereby any should less regard the Gospel. And this manner of teaching he magnifieth, first by the author, who was no Angel, but the Lord himself: then by the minissters of it, who were not one, but many: and every one in as honourable and assured a calling, as Moses himself. Thirdly, that the preaching of it was with signs, wonders, powers, and sundry special gifts of the holy ghost, even as it pleased God to distribute them: So that they shallbe without excuse all the despisers of it. here some have thought that this epistle can not be Paul's, because he saith: They which herded this Gospel of Christ himself they have confirmed it to us: which thing Paul never says, but always standeth upon this, that he received it by Revelation. This reason is not unlikely, neither yet is it necessary: for S. Jude being an Apostle, yet says: Remember the words which before this you have herded of the Apostles. And as Paul would not lightly have spoken it in his own person, so here his name being concealed, and making himself one with those to whom he writeth, he might well speak it. And it is not to be pretermitted, that he says not, it was taught us, but, it was confirmed unto us, which might be said even of Paul himself being confirmed by Ananias, and conferring with Peter, james, john, etc. and many other ways. Therefore this is a thing still doubtful, and whether it were Paul, or not Paul, we cannot tell. That he saith here of signs, wonders, and powers: he calleth miracles, signs, because they were testimonies & seals to us of the doctrine to be from God: he calleth them wonders, because they were strange, and showed an unwonted work, not known of men: he calleth them powers, because they had an evident proof of the power of God: the sundry distributions of the spirit, he calleth the extraordinary gifts, which followed those that did heleeve, as our Saviour Christ promised, & whereof S. Paul speaketh at large, 1. Cor. 12. And thus the Apostle endeth this exhortation; that we would carefully harken to the Gospel given by Christ, Mark. 16 preached by the Apostles, confirmed by the gifts of the holy ghost, whose contempt God our heavenly Father will most assuredly revenge. Now let us examine again the words, and apply them to our particular instruction. In the first verse where it is said: we aught more diligently to hearken to the things that we have herded: we learn one lesson very necessary for our time, and with which we may stop the mouths of a great many papists, when we reason with them about the study of the scriptures, how all men aught to know them, if we allege the most clear places, as in the uj. of Deuter. These Deu. 6. 6. words shallbe in thy heart: Thou shalt rehearse them to thy children: thou shalt talk of them at home in thy house, and when thou art in thy way, when thou liest down, & when thou risest up: Thou shalt bind them for a sign upon thy hands, and they shall be as a frontlet between thy eyes. Thou shalt writ them in the entry of thy house, and grave them upon thy gates. These and such like places, they have learned thus to answer: All that was meant in the old law: now Christ hath given the holy ghost to the church, and it can not err, therefore we must hear her. Whether this be not wilfully to be blind & see nothing, now judge, when you hear the Apostle making comparison, namely between our fathers of the old testament and us, he saith: that we are more bound to the doctrine taught by Christ in his gospel, than all our fathers to the law of Moses. But they say, God hath given his holy spirit to the church, to guide it in all truth. First I answer, this helpeth them nothing: for it is a common argument which all sectaries and scismatiques may like wise boast of it. But let them prove first that the church of Rome is the church of Christ. Now touching this gift of God's spirit, powered upon us, I say it is a promise to the particular comfort of every one, that we shall never fall from the grace and love of God: it is not a warrant generally to all, that the church shallbe ever in open rule & government & no blemish within her: for how else could it be true that the scripture saith, there shallbe an Apostasy of men from the faith: Iniquity shall have 2. Thes. 2. Matth. 24. Apoc. 13. the upper hand: Not man shall have the libertieof his life, but he that taketh on him the mark of the beast. And I would fain know of them, whether the church under the law had not also this promise: Says not God by his Prophet Esaie? My spirit which Esa. 59 20. is upon thee, & my words which I will put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed after thee from hence forth for ever more. What a glorious promise is this? Should now the Scribes and Phariseis rise against Christ, as they did, and say they could not err, they had the holy ghost, they were the church? Nay, they were not the seed of Esaie, but the seed of murderers that killed Esaie & the prophets: so these men, they are not the children of God, but of the man of sin, which exalteth himself against God: and under pretence of the spirit of God, blasphemeth the Gospel: which only the spirit hath taught us: and that he blasphemeth the gospel, I may say it boldly, and let them blame me if they can: for doth not the Apostle say here? All our care must be to obey the gospel. And do not they say, that the Pope can dispense against the gospel, against the Apostle, against the prophet, against the old and new testament, against the law of God and nature? Only one thing can here possibly be said: that they do grant all this care of the Gospel aught to be had, but the gospel say they is not only the written word, but many other unwritten verities taught by Christ and his Apostles, and therefore we are bond to hold them. I beseech you (dearly beloved) mark these man's sayings a little with me, and judge then with the spirit that God hath given you. They say the word written in deed we must keep, because it is of God: and so likewise Christ and his Apostles preached things never written: which yet preached by them, aught to have the authority of Christ himself. It cannot be denied, but what Christ and his Apostles preached, it was the word of God, equal with all writings of Apostles and Prophets. But tell me, is it the word of Christ written, that we should not worship Angels: and is it the word of Christ unwritten, that we should pray Col. 2. unto them? Is it his word written, that we should not be bond to our forefather's traditions: and is it his word unwritten, that our father's traditions should be to us as his Gospel? Is it his word written that we should not observe days and times, nor make conscience of meat and drink: and is it his word unwritten that we should keep Lent, Aduent, Imberdayes, make difference of flesh and fish? 1. Tim. 4. Hebr. 13. Is it his word written, that to forbid marriage, which is honourable in all estates, it is the doctrine of devils: and is it his word unwritten, that ministers shallbe forbidden to marry? Is it his word written, that five words in a known tongue are better in the 1. Cor. 14. congregation, than u thousand in a strange language: and is it his word unwritten, that in all congregations, they shall have a strange language, and speak all in Latin, which the people understand not? Is it his word written, that the dead are blessed which did in the Lord, and they, rest from their labour: and is it his word unwritten, that they are tormented in the fire of purgatory? And yet to come nearer, is it his word written, that his ministers should be subjects to kings, should be no Lords, should have Rom. 13. 1 Luke. 22 1. Tim. 5. 1. Pet. 5. no civil government, should attend upon their own flock: and is it his word unwritten, that the Pope should displace kings, that he should have a triple crown, that his bishops, so many should be secular princes, that they should have more churches under them then ever they once looked on? Hath God written it, that Christ sacrificed himself once for all, & Hebr. 9 made a perfect redemption: & hath he left it unwritten, that a shaven priest must sacrifice him every day and say a mass propitiatory for the quick and the dead? What perverseness is this of men of a corrupt mind, thus to imagine traditions, contrary to the word of God? But I will tell you: Esaie prophesied well of these men, saying: This people draweth near unto me with their mouth, and honour me with their lips, Matth. 15. 8. but their heart is far from me, but in vain they worship me, teaching doctrines, which are precepts of men. They say, if we believe no traditions of our Fathers, why do we believe this is the Scripture? And here every one obtrudeth S. Augustine's saying: I would not believe the Gospel except the authority of the Church moved me. If this had been Augustine's meaning, we would have answered him again●…, that we will believe the Gospel though all the churches in the world would deny it. But Augustine speaketh in the person of one that yet knoweth not God, as of himself, when he was a Manicheie. To what purpose here would you allege Paul or Peter, to one that knoweth not whether Paul or Peter were of Christ or not Therefore how so ever Augustine spoke in this, either well or ill, his saying is nothing to our purpose. But touching the scripture, sing these men do cry so loud, that they can not know them but by the church: I say again joh. 10. 27. & 5. to them, that out of their own mouths we may judge them: for Christ his sheep know his voice, & do sollowe him, and they do not know the voice of a stranger, but flee from him. And touching this question, I will not answer it by S. Augustine, but by a better man. S. Paul answering the like question, says thus: In deed our eye hath not seen, nor our 1. Cor. 2. 10. ear heard, nor our heart conceived, how to judge this, but the spirit of GOD hath revealed it unto us. Mark (dearly beloved) the Papists say, they know the Scriptures, because their eye doth see where is the sea of Rome, that hath kept them, and so their ears have herded their fathers say: These are they. But S. Paul says, their eyes are blind, their ears are deaf, their heart is dull: all these cannot judge the Scriptures. Will they say now unto S. Paul, than they will never believe them, if they cannot know them by the church? Let them rather be wise & learn of Paul, that God hath given us his spirit, by which we should know the things that are of God, and of this I dare assure them, they cannot so discern the light with their eyes, nor any sound with their ears, as they discern the scriptures by God's spirit: for if we be regenerate by this spirit, the law of god is not now hide, nor it is not far from us, that we should say: Who shall ascend up, or who shall descend down? Deu. 30. 10. but the word is nigh us, even in our mouth, that we should speak it: & in our heart, that we should know it. With this spirit, the Prophet David saith: I have known long since by thy testimonies, that thou Psal. 119. ●…52. hast established them for ever. And this spirit maketh us see in the scriptures a doctrine without all earthly thoughts, the wisdom of man boldly trodden down, more force to move in plain speech, then in all the eloquence of Tully & Demosthenes, a doctrine which alone hath stood ever in honour, when all other doctrines have been worn out with time: a doctrine which hath been assaulted with ten thousand imaginations of men, & yet abideth pure with out all infection of falsehood: this the spirit of God makes us see in the scriptures, more clear (as I said) than we see the Sun light with our eyes: and the word of God hath all his credit in itself, it needeth not the church, & it will not have the Pope to bear witness with it. Now (dearly beloved) if any of you feel not this warrant, in reading the word of God, ask of him that giveth, and upbraideth no body, and you shall understand all that I have said. Set your heart upon it: love it with all your soul. Change yourselves with reading into those affections, in which you see every place written, and you shall perceive, Solomon is your good warrant. Seek after wisdom, as you seek after silver, and you shall find it. Thus much I thought good to say unto you, by occasion of this earnest exhortation of the Apostle to harken diligently to the Gospel of Christ. He saith after: How shall we escape, if we neglect so great salvation? Let us note here, that the Apostle calleth all transgression of the word of Christ, the neglecting of so great salvation. We must not look till men either speak open blasphemy, or do all things to the open dishonour of God, as men manifestly given up to reprobate senses. All sinners did never fulfil one measure of iniquity: but we see in the Gospel, as well he is condemned that hideth his talon in the ground, and doth no good with it: as the other that wasted his masters goods and lived riottously with drunkards and gluttons. Even so it is with us: a great number of us will not blaspheme the Gospel as Papists do, and call them which profess nothing but it alone, scismatiques, heretics, Lutherans. etc. A great number of us hate the known sins of many adulterers, drunkards, oppressors, dissemblers, flatterers etc. but be not deceived, surely this is not enough: if we do but neglect the Gospel, how can we escape? The law given by Angels, forbade not only the open breaches of it, but it also required of us, that we should love it: that we should delight in it that it should be more dear unto us then all our jewels or other ornaments. How much more the word spoken by the son of God, must we not only, not openly transgress against it: but also how aught we to love it, how to delight in it, how to accounted all things but dung in comparison of the excellent knowledge of Iesu Christ, that we may know him and the power of his resurrection and the fellowship of his sufferings, being made like unto his death, trying how we may Phil. 3. 10. come to the resurrection of the dead? This (dearly beloved) must be our life, and we must be as men, who have both dwelling and freedom in the heavenly jerusalem, to rejoice in the Lord, & always rejoice. For, if other we be of a dull spirit, that we have no joy of our hope, or when we taste a little, if it be straight forgotten, so that the Prophet's words be true in us: That our righteousness is as a morning cloud, and as the morning dew it goeth away: it is with us according to the common proverb, As good never a whit, as never the better: and all our Religion is in vain: for a spirit of slumber hath overtaken us. And though we draw not our sins after us, as with cart ropes: yet we do neglect the great salvation of Christ. This I say that we might stir up the grace of God that is in us, not once to be negligent in the care of the Gospel: but that it may ever be unto us, as it is in deed, a promise of gladness, the pleasure of our youth, the comfort of our age, that all our days may be in peace. It followeth in the fourth verse: God bearing witness unto it with signs etc. here we learn that all signs wrought by God, serve to the setting out of the Gospel. The Apostle speaketh plain, and we must needs hear: in all the signs that are wrought by God, he beareth witness with them to the Gospel of his son. And our saviour Christ himself is the first schoolmaster of this doctrine: for when he sendeth out his Apostles to preach, he giveth them their charge to preach: that The kingdom of heaven is at Matth. 10. 8. hand: and he giveth them this warrant of the doctrine: heal the sick, cleanse the lepres, etc. And where Mark. 28. 6. no opportunity was to teach the doctrine, he giveth them charge there, not to tell of any miracle done: so that assuredly we know, those that are true miracles which strengthen the word, and all other are illusions of Satan, whose end is superstition. A notable testimony of this truth, God himself giveth in his law, where he says plainly: If a prophet Deut. 13. 〈◊〉. come unto you, and work signs and wonders, though they have never such effect, and be unfeigned: yet if that Prophet call you out of the way in which God commanded you to walk, thou shalt not believe that Prophet, but thou shalt slay him: for they are no signs and tokens in which thou art justified: but the word of God is the seed of thy new birth, and the milk with which thou art nourished to be a perfect man of God. If signs and wonders carry away thy eyes, that thou shouldst not see the Gospel: cursed are the signs, & thou too that believest, if thou turn not again from such snares of Satan. And let us here (dearly beloved) carefully beware, for our dangers are exceeding: you know how the vain heart of man is not a little moved with every show of a wonder: if it be but a juggler, whole heaps will go after him, and be partakers of his sin. If there come to pass any vn●…yonted thing, rumour straight enlargeth it, and carrieth it far and wide. The devil seeing this vanity of our mind, abuseth straight our foolish simplicity, and with many idle signs and shows, he carrieth us in deed into deadly blindness. Of this our Saviour Christ warneth us, and bids us beware: for there shall come deceivers, Matt. 24. 24. which will show great signs & wonders, able to seduce, if it were possible, the very elect. And S. Paul foretelling the coming of antichrist, he saith: that through the working of the devil, he shall show 2. Thes. 5. 2 9 all power, and signs, and lying wonders. Even as it was ever from the beginning, so it is: with strange things we have been delighted, and with strange things we have been deceived. How jannes' & jambres by many miracles held the people of Egypt in continual idolatries, we may see in the book of Exodus. How the Assyrians & Persians had their soothsayers and charmers, who wrought them miracles, and held them in error, the scripture in many places beareth witness. And how all nations of the earth by miracles and wonders were made idolaters, and worshipped before stocks and stones, all stories bear yet record. Augustine says the Donatists did glory of their miracles. jerome says that the Egyptians, when they were stung with serpents, August in joh. tract. 13 jero. in prefat. in Iere. Ambros. serm. de Agnes. would go sacrifice at jeremies' sepulchre, and they were healed. Ambrose says that all men were healed of all diseases, as many as came to the tumb of S. Agnes: to be short, the fathers themselves here began to be blind, & their posterity far exceeded them: till antichrist at last with lying signs got him great victories: and by such miracles from the top to the toe all standeth. A miracle made S. Peter to be crucified at Rome: for (as Ambrose reporteth it) when he fled away, Christ met him at the gate, at whose sight Peter being astonnished, talked with him, and perceived Amb. Epis. 23. Amb. in Psal. 40. that Christ would have him go back & be crucified, and so he died at Rome, then because Ambrose says: Vbi Petrus ibi Ecclesia, Where Peter is there is the church, ever since the Pope hath been head of the church. When this was got by a miracle, than all things came apace by many miracles: we learned Transubstantiation, & the sacrifice of the mass, prayer for the dead, going a pilgrimage, holy water, holy bread, oil, candles: to be short, all and for every point of Popery sundry miracles done: yea the very dregs of miracles, in milkepannes and greasy dishes, by Robin goodfellow, and Hags, and Fairies, all wrought somewhat for their idle superstitions, that at this day we should know their mysteries by their lying wonders. But we know all the miracles of God are to confirm his word, other signs neither we nor our fathers have known none. And now that the use of miracles is performed unto us, and we do believe the Gospel, in token that our says is accepted of God: now he hath taken signs from us, which served us before when we were unbelieving. And surely our faith is never so honourable, nor God so well pleased with us, as when we have said both to heaven and earth, we seek no signs from them, when the word of God hath such a persuasion in our hearts, that we have now taken hold of all the good promises of God, and said unto miracles, Get you hence. The jews seek a sign (says S. Paul:) surely we that be Christians seek for none: when they were offered of God, he showed his compassion upon our infirmity, now he hath taken them away, he showeth greater mercy that he accepteth our faith: and let us harken to the word of Christ, by it we shall live: if we believe it not, we would not believe all miracles in the world, not though dead men should rise to preach unto us. For great miracles have been already done, not only by the Apostles, but by Christ himself, to confirm his word: if we believe not them, it is to to much childishness to think we would believe other. Signs were when doctrine was more obscure: now it is so clear the signs are go. The son of God once revenged the transgression of his law, with the earth opening, with waters, with fire, with hurlewindes, that the people might fear: he doth not so now; because his threatenings have been herded of all flesh: Go you cursed into eternal fire: a voice that pierceth between the marrow and the bones, with greater fear than the rage of earth or water. And Christ once showed loving signs to make his people put their trust in him: but now he hath spoken into our hearts: Come you blessed of my father into everlasting life: a voice that goeth deeper into the soul & spirit, than the hearing of all the miracles, by which Israel was lead into the land of Canaan. And we shall do injury to our Saviour Christ, if now we will ask, that to these words he should add miracles: for if we bring says to that which is spoken, it will fill our hearts with all fullness, and will cell the sight of all the miracles in the world, to buy but one grain of a constant saith in Christ, wherein who soever shall stumble, let him accuse himself if God giu●… over to his own blindness, that because he had no love to believe the truth, therefore he should be led with lies & deceivable things. Thus much I thought to speak of miracles, that we might be wise to know them as they be, and from henceforth for ever put our only trust in the word of our Saviour Christ, which only in the world is the power of God to save all that do believe. Now let us pray, etc. The eighth Lecture, upon the 5. 6. 7. 8. verses, unto: But we yet see, etc. 5 For he hath not put in subjection unto the Angels the world to come, whereof we speak. 6 But one in a certain place witnessed, saying: what is man that thou shouldest be mindful of him? or the son▪ of man, that thou wouldst consider him? 7 Thou madest him a little inferior to the Angels: thou▪ crownedst him with glory and honour, & hast set him▪ above the works of thy hands. 8 Thou hast put all things in subjection under his feet. And in that he hath put all things in subjection under▪ him, he left nothing that should not be, etc. IN the last verse before, the Apostle had said, that God gave witness to the Gospel of his son, with signs & wonders, & diverse, miracles & gifts of the holy Ghost, according▪ to his own will. The words now that follow depend upon these, as I judge in this sense: According (I say) to his own will, for God hath not put in the hands, not not of his Angels, to dispense the riches of his new testament, to whom they will: but this is the glory of his son, according to the prophesies gone before of him: and therefore let us carefully harken unto his word: So this is an other reason added unto his exhortation. Now let us examine his words, to see how this sense is gathered of them. He beginneth: For God hath not submitted to Angels, etc. This word (for) rendereth ever a cause of the speech before: so that here we must needs so refer it: his last words were, According to his own will: and why he said so, he showeth: because God hath not given it, not not to Angels, that at their will these graces should be dispensed, but only by the will of Christ. It followeth, The world to come, of which we speak, whereof the Apostle hath spoken no man can doubt. All his speech hath been to bring us under the rule & government of Christ: than it is Christ's kingdom which here he calleth The world to come: which is through the power of the spirit to renew the world, to kill in us the old man with all his concupiscence, to quicken our soul and body into all righteousness, to vanquish sin, death, hell, and to establish us in hope of perpetual inheritance of the glory of God. This did our Saviour Christ perfectly and fully accomplish in his own person: and we by the same spirit, every one according to the measure which he hath received, so he doth show forth this victory. Thus the Apostle, when he had mentioned the gifts of God's spirit, cometh into the speech of the kingdom of Christ, which by the gifts of that spirit is set up in us, not according to the will of man, nor according to the will of Angels, but as it hath pleased God: & we if we willbe partakers in it, let us confess and serve the Lord Iesu, for he giveth this blessing to whom he will. It followeth: But one testifieth in a certain place: etc. that honour of renewing of the world, which the Apostle before had denied to angels, now by plain testimony of the prophet, he proveth it to beelong unto Christ: and where he beginneth thus: But one witnesseth in a certain place, rather than naming the prophet: both the unwonted speech better expresseth the affection of his mind, inflamed with the love of that whereof he spoke: and it is more answerable with the words of the prophet, who not with usual speech, but with a souden exclamation says: What is man that thou art mindful of him? now touching this saying of David, it is no doubt, but he spoke it in extolling the goodness of God to all Mankind: both the words of the Psalm are plain, in reckoning up the benefits which appertain to all men: and here the Apostle expressly so understandeth it, in the eight verse, where he says: But yet we see not all things subject unto him. How then is it applied unto Christ rightly, truly, and according to the prophet's meaning? for one thing let us learn (which I have told you often) both of the prophets and of their prophecies, they had a continual desire to see the days of Christ, and longed after the time of his appearance, more than the chased Hart doth long for water brooks, or the faint and thirsty soul longeth for meat and drink, and therefore had a delight even to speak of his coming, which they do often and with glorious words, touching their prophecies: because they known that all benefits which God gave unto man, he gave them for Christ's sake who was only beloved: therefore both in setting out benefits received, and foretelling the blessings which God would surely bring upon them, in their words they had respect to him, in whom all God's promises were accomplished, and many times uttered such speeches, as could properly agreed to no other but Christ alone, to whom alone was given, and by whom we were partakers of it: so that, though most of their prophecies had a truth of the present time, and incident unto themselves: yet they are also truly and according to the prophets sense applied unto Christ, by whom all goodness came upon them and us. So it is here in this prophesy of David: the words than are true, and spoken of the state of man as it was, but yet also are referred to Christ, because he is author of it, and the only man to whom God gave this excellent glory, which we also have, but through him: and that we may know thus the Prophet meant in deed, he added these words: thou hast made him a little while inferior to Angels, thou hast crowned him with honour & glory etc: which fully & wholly agreed to none but Christ. But of all this we shall have occasion to speak more after. Thus we see how this prophesy is applied, out of which the Apostles second argument of his exhortation is this. In the preaching of the word of Christ, God hath given us his kingdom, and eternal life, a glory which no Angel could bring unto us: how then shall we not most justly be condemned, if we contemn such a heavenly blessing? God hath not made subject to angels the world to come: the world present and the world to come. we do here consider as it were two worlds, the one past & made by Adam, which was ful of hatred, envy, rebellion, sorrow, shame, sin, death, & the bondage of the devil: the other now restored by Christ, full of love, blessings, obedience, honour, righteousness, life, & the favour of God: not distinguishing these worlds by times, the one first, that other after: or making any change of heaven, earth, or any creature, for they stand both together in the light of the same sun & moon: but as in man are two estates y● one of Adam & natural, which is in death and condemnation: the other of Christ and by grace, which is in life & salvation: so they are called the old world and the new, which phrase is usual in the scripture: often when God speaketh of sending his son, he saith thus: Lo I will created a new heaven, and a new earth. Esa. 65. 17. &. 66. Esa. 9 6. And the 70. interpreters whom here the apostle followeth, they call our Saviour Christ the Father of the world to come, because I say of this restitution which he maketh in the world. And though the name properly be given to these days in which the gospel is preached: yet the fruit & benefit was also before: neither were Abraham, Isaak, and jacob, nor the other patriarchs and Prophets of the old world: but they also saw in spirit the day of Christ, and were then of his kingdom, only the name is reserved to us, because that blessing is now clearly revealed in perfect beauty, and Christ the author of it hath appeared as one of us, and dwelled among us in our own nature. This world God hath not put in subjection to Angels, that is, God hath not made his Angels neither purchasers, nor dispensers of this heavenly treasure. It was never in their power to have done this thing. In vain we should look for such blessing at their hands. If they should enter into this work they would fall down under it, for it is not an Angel, but it is the Son of God that shall change the world, which was in sin and shame, to fashion it a new, into righteousness and glory. This is a very good place out of which we may learn how to know ourselves, and all other creatures, & how to give unto Christ his own honour: for seeing the world to come noteth all the restitution which is by Christ, the full change of all that ever was by sin, and therefore named World, because we should assuredly know there is nothing excepted: if then no part of this world be subject to any creature, and if it be Gods eternal counsel that it should never be submitted to any, not not to Angels: in whom else can we trust, or in what other thing can we put confidence, to have any part of this wrought for us? We are all as our fathers were, men by nature of the old world, our bodies and minds full of sin, held under the condemnation of the devil, all creatures against us, and God himself hating us, no way to renew our age, no man to change our state, no Angel but God hath given it to Christ alone. Will I say, that I can altar mine own will, to make it covet goodness? Or put power into the members of my body to serve righteousness? Or do the things in which is any merit to eternal life? Or purchase again God's favour which was removed from me? If I will boast of any of these, I speak too proud words for either man or Angel, and say that this second world is made subject unto me: all good will, all righteousness, all merit, all pleasure in heavenly things, all reconciliation, all victory over death, all love of God, all hope, to be short, all that is good, and all joy of spirit is of this new world whereof Christ is king. And whosoever shall think, that any power of these things is in himself, he is puffed up into pride of heart, such as an Angel of Heaven should not bear unpunished: for not unto Angels, but unto Christ these things are given. What can we now think of these men, that tell us, the sacraments give us grace: the mass is propitiatory for our sins: our submitting ourselves to the Church of Rome shall save us: the Pope, if we follow him, he can not err: Crosses, Bells, Candles, Holy water, Vestments, Pilgrimage, Pardons, Relics, every one hath his virtue: the number of prayers hath his measure of reward: flesh or fish it hath his holiness according to his time. These men, and all the lovers of their Gospel, which take away from Christ the only rule of the world whereof we speak, and put it in subjection to flesh and blood, and the elements of the world: what shall we say of them? Shall we believe them? Or shall they prospet? Nay, they have ploughed wickedness, and they shall reap iniquity: they have wandered in error, and they shall eat the fruit of lies. Now, if this be so, that all flesh hath no goodness in it: that all his wisdom and travel can renew no whit of the lost world, or bring any light into horror and darkness, but all is of Christ: what shall we yet do with words of louder blasphemy, which they call works of supererogation? What shall we do with the Pope himself, who by general voice of all his Church, is said that he can dispense the abundance of merits which were in the virgin Marie and in all Saints, by his bulls, to apply them Confessis & contritis, that they shall have days of pardon as many as he will number? Are they ashamed of these things? Nay, they are not ashamed: but even now they lend us over whole volumes to show the fruit of pardons how good they are, and of late have sent us a bull, that we should have experience how they hold this doctrine. And what shall we say of such a one? Surely (dearly beloved) even as the Prophet saith of the people of Israel: His formeations are in his sight, and his adulteries are between his breasts: So his uncleanness is manifest to all the world, and his mark is in his forehead, that he might be known to be antichrist. And you (dearly beloved) when you talk with your friends, who are not yet persuaded in the religion of Christ, when they think that we have free will, or we may deserve by our works, or Lent and fasting days are holy, or flesh or fish do please God, or the sign of the cross is good, or censing and Music stir up devotion: or any such thing. Do but ask of them whether they think obedience, love, devotion, forgiveness of sins, purity, life, grace, and such other fruits of God's spirit and his mercy: ask (I say) whether they think them works of the old world corrupt by Adam, or of the new restored by Christ? If they be of the new, God hath not given them, neither to our prayers, nor fasting, not working, nor day, nor time, nor meat; nor cross, nor music, nor bells: to be short, not not to Angels, but to Christ alone, to be dispensed according to his will If thou were as good as an Angel, or thy meat as good as Manna that fallen from Heaven, or ●…hy garments as precious as Aaron's Ephod, or thy censinges as sweet as the perfume of all the Tabernacle, or the days that thou keptst were as honourable as the day in which Christ arose again from the dead: yet neither thou nor thy garments, nor thy meat, nor thy days, can set one of thy feet in this world we speak of: it is the kingdom of Christ, and be hath done it alone, according here as this prophesy is plain and manifest. Now followeth this prophesy, what it man that thou art mindful of him etc. by these words the apostle proveth this kingdom of Christ both properly and of right to be his, and also by faith through God's spirit given unto us in our Saviour Christ: they have this sense: Was not thy glory great enough (O Lord) in the work of thy hands, but that thou shouldst give thy son to be made man, in whom our nature should be so exalted, that all power should be given to him in Heaven and in earth, who by his death should abolish all enmity against man, that he might be crowned with glory and majesty, and have eternal life in his own hand? And all this according to the very sense of the prophet, and therefore here alleged, as in deed it was, to be a prophesy of our saviour Christ. Of us also it is meant thus. The prophet considering both the great majesty of God appearing in his works, and the base and low estate of a frail man, that such a God of so great majesty, should have any respect of a frail and wretched man, he could not but thus humble himself: What is man (O Lord) that thou shouldst regard him? Such thoughts (dearly beloved) let us have, and with such secret counsels let us nourish our faith. This is the meditation to which we are called in all the works of God, and for this cause God hath Meditation in the works of God. given unto us hearts of men, full of reason & judgement, that we should rightly consider of all his creatures. When we see the heavens, we cannot choose but confess before them, it was not the hand of man that set them up so high. We know the shining light of the sun, it is not given unto it from earth or earthly thing, we are sure the earth is found: our own travel hath found it so, & our eyes do see the sun doth compass it about: then what strength of the world can make it stand in this wide empty space compassed with the firmament? The sea that is so great & violent, who can stop the proud waves of it, or make it keep his course to rise or fall? The devil may for a while dull our hearts that we may be made like the horse & mule in whom is no understanding, and think of chance and fortune, and we can not tell what, so that for all these works we be never the better: but if the power of the devil be broken, and we be carried out of the darkness that he hath scattered before us, our hearts shall see & feel it, and our tongues will confess: The heavens declare the Psal. 18. 1. glory of God, & the firmament showeth his handy work: And not only in these things which before the simplest eyes are great and marvelous, but in every thing we shall learn wisdom. When we see the constancy that God keepeth with the day & night, which have their course for ever, we will see much more the certainty of his counsel, & the assured covenant that he hath made with his children. When we see how he clotheth the flowers of the fields, and feedeth the young birds that call upon him: much more we will know that he will not leave his elect in their infirmities, but will clothe their nakedness, and minister food unto them. And to be short, in all things we shall behold the goodness of God: and as the Prophet David here doth, above all works, we shall acknowledge his goodness toward man, whom alone he careth for above all other: and whom alone he hath made ruler over all his creatures: with which thoughts wisely conceived, it is unpossible but we should be stirred up with thankfulness, and with all our power show forth his praise, who hath had so great mercy upon us. It followeth: Thou hast made him a little while inferior to Angels. In these words the prophet breaketh up this praise of Christ, with an acknowledgement of his present state in earth, that if one should think: Where is all this glory? Where is this honour he speaketh of? Was not his life in much affliction? Lest any should be offended with this cogitation, he preventeth it thus, as if he had said: And thy son (o Lord) whom thou hast exalted so highly, and given us this glory through him, we confess thou diddest abase him, and madest him a while inferior to thy Angels, and gavest him up unto death for thy people's sins: but thou didst raise him again, and gavest him honour and victory over death and sin. The prophet Esaie, in the like purpose doth notably set out this great humbling Esa. 53. 2. of our Saviour Christ, not only beneath Angels, but beneath the lowest condition of all men: and after showeth how God would raise him up again above all his enemies, that no man should be offended at his cross. And in this we learn, that in deed he had experience of evil, he was in deed abased, in deed bate our sins in his body, and was truly broken for our transgressions: that in the feeling of his sorrow, we might the more sensibly see what was all his love towards us. And for as much as the glory here spoken of, is ours, as we be members of Iesu Christ, to whom it is given: we learn here so to look for this glory, cven as our Saviour Christ hath attained unto it before us. God humbled him unto a low degree, that he might exalt him, our life must be as his, we must suffer with him, that we may come unto his glory. Without him we are born in anger, in him we be reconciled through many afflictions. He that liketh not thus to go unto glory, he may lie down again in his shame, where Christ did find him, and make the world witness of his unspeakable folly. And he that will murmur against these afflictions in this way of life; which are no other than Christ himself did suffer, a thousand-fold more than he hath left them for us, let him leave his redeemer, and devil again in the bondage of death, that the Angels may beat witness of an unthankful wretch. But we (dearly beloved) as many as glory in the cross of Christ, we must reloyce in afflictions, and think the reproach of Christ more honourable than any ornaments of Gold and silver. Let us comfort ourself in this, that thought Christ were humbled, and our hearty desire is to bear the yoke with him: yet his oppressiours live not ever. The scripture says: it is but a very little while, that thus y● Afflictions are but awhile. hast made him lower than Angels? even so are all our troubles, as a cloud that is blown away, or as the dark night against the appearance of the Sun, a very little while and they are no more. We may call it as Paul did, The momentany lightness of this affliction: or as Peter did, A little while now we 1. Cor. 4. 17 are made sorrowful: or as the Prophet David did, 1. Pet. 1. 6. Heaviness may endure for a night: even so it is with us all, and what so ever our troubles be, many in number, great in weight, grievous in circumstance, why should we murmur? The Sun that shines, giveth a salve unto them: the day that vanisheth, drieth up the wound: & in a very little while it is quite forgotten. A blessed medicine, that neither all Apothecaries can make worse with drugs, nor all tyrants can keep it away with prisons, nor all frowardness of the patient can make it of less virtue: but all afflictions, whatsoever they be, they are healed with this: if we be humbled with Christ a very little while, and all is cured. If this be not enough to prepare our hearts to tribulation, that they are our leaders to a perpetual joy: nor this enough, that Christ hath tasted of them all before us, and we shallbe like unto him: yet this is enough, even for a froward man, that though all troubles do come upon us; yet a very little while, and they are all consumed, This is the goodness of God toward his church, he would not lengthen the days of their life, into many hundred years, as he did at the first, when his Church had greater peace: For if now we had such lives, it is unspeakable, what should be the oppression of the godly, what tyranny, of the wicked. How would they swell in pride, and tread the godly under foot, if they should live many hundred years, that now do hate us to death & beyond death, showing cruelty to our bones and ashes, when their own feet stand at the graves mouth, and the earth is ready to swallow them up? How would the mighty men make us labour out all the strength of our body? the covetous men make us pine with hunger? the ambitious men pour contempt and shame upon us? if now, since their mind is so fraught with malice, their bodies had also strength of a thousand years. But a short & frail life is such a bridle in their jaws to pull them back, and death such a tyrant over them to appall their courage, that they have no heart to do as they would: & yet if they do rage as mad men, not seeing their end, yet God hath had mercy upon us, turning their plague into our blessing, and hath given us but a short life, lest we should mourn too long: so that whatsoever temptations we fall into, yet but a very little while, & the Lord will deliver us from evil: and all our troubles have but a small reckoning, to the hindrance of our glory. For it is but a while here that God hath made us inferior to Angels. It followeth: Thou hast crowned him with glory & honour, thou hast set him over the works of thy hands, thou All things in subjection unto man. hast put all things in subjection under his feet. In all these words we learn the exceeding honour unto which God hath raised his son Christ. To be crowned with glory and honour, is to have the excellency of all dignity given unto him, as the words following in the Apostle do plainly expound it, where he says: In that he put all things in subjection under him, he left nothing not subject unto him. And in this, according to the Prophet, we must see our own dignity also as we are Christ's: for this honour is not the natural man's, as all the miseries of our life can testify: but it is his that seethe himself to be Christ's that can say as S. Paul says, I live not now, but Christ liveth in me: over such a one the providence of God watcheth, the Angels pitch their tents about him, and he seethe great security in all his ways. Though the mountains were moved, or the seas did make a noise, yet the name of the Lord is his strong tower, and he shall not be moved: for GOD who hath made him Lord of all, maketh that all things work to him for the best. If at any time he seem afflicted to the world, it is but as a show or vizard that seemeth fearful, when the mild face of a man is underneath: so these are but appearaunces without of a little mourning, when within is nothing but a perpetual joy of the holy Ghost. S. Paul against those that are too much troubled to behold our sufferings, he saith thus: (I grant you) we are 2. Cor. 4. 8. wroung, but we are not crushed in pieces: we are troubled, but not at our wit's end: we are persecuted, but not forsaken: we are cast down, but we are not killed: as if the Apostle should have said unto them: o, you think us in great bondage, but our freedom is more than you are ware of. And in an other place he notably setteth out these afflictions of the godly, which the world thinketh to be so great, that men shrink back, and dare not look on them: I will tell you (saith Saint Paul,) we are as contemned people, but in deed honourable: as dying, but in 2. Co. 6. 9 deed alive: as men chastised, but there is no death near us: lamenting, but in deed perpetually rejoicing: as poor men, but in deed we make many other rich: like men that had nothing, but in deed all the word is ours. So we see how this is true in us, even now by faith, and after this in full performance of our inheritance with Christ, in the resurrection of the just: & thus, even in outward things we are partakers of Christ's kingdom, so that nothing can hurt us. Now touching the inward things, that is, a freedom of conscience above all things: this we know, if we be ingrassed into the body of Christ, we be his, he liveth in us, his victory over all is ours, we see it by faith, & all thing is in subjection under our feet. Paul, Apollo, Cephas, things present, things to come, life, death, the world itself, all is ours, the faith of Christ exalteth us, & hath made us higher than the heavens. In heaven and earth we have no Lord but the Lord jesus, & all things are under his feet, our faith hath made us one with him, we are his, and all is ours: and no man can now bear rule over our faith, except he will bear rule over Christ: by faith we are one with him, his power is ours, we reign with him, we are risen with him, & the world hath no more power over us. Will one come to us, & forbidden us flesh, forbidden us whitmeat, command us fish? Hear it not, it is the doctrine of devils. I speak not now of civil choice of meats, drinks, apparel, etc. We be Christ's, and all meats are ours. Will he say, this garment is holy, this day is fasting, this relic is to be honoured, this order is religious, this cross is defensive against the devil, this Cake is thy Saviour, this mass is propitiatory, this work is meritorious, this pope is thy lawgiver, this church of Rome is the warrant of thy faith: what shall we say to such swine that lie wallowing in mire, & seek for righteousness in dounge and clay, when Christ the son of God hath offered us his righteousness? What shall we think of such servile men, who will lead us into bondage of every trifle, whom Christ hath made rulers over all the world? For what is it else to make me in bondage of things, then to bring me in this fear of them? I may not touch them, I may not eat them, I may not use them: that will make me holy, this will defile me, and such like. Is this the voice of Paul? To the clean allthings are clean? Is it the voice of Christ? That which entereth in at the mouth Tit. 1. 15. defileth not the man. Is this the voice of the Apostle in an Matth. 15. 11 other place? You be bought with a price, be not the servants of men. Not (dearly beloved) if we have faith, and 1. Cor. 6. 20. be of Christ, God our heavenly father hath given us his own Son, sure with him he hath given us all things, we have received the liberty of the children of God: and the conscience of a Christian man is no more in the power of all the world, but that is only sin unto him which is the breach of the law of 〈◊〉. john. 3. 4. God. Now, sith this is the state of a Christian man, and thus all things are in subjection under his feet, we see easily upon what ground our saviour Christ said: that The kingdom of heaven is like unto a precious stone, which if a man find, he will cell all that he hath to buy it: for all other riches, of all dominions, they have their measure, only this treasure is infinite, & hath all things under it. Now let every man boast himself as he will, some of chariots, some of horses, some of one thing, some of an other: but thou, if thou will't have perfect joy, boast thyself of a Christian heart. Neither the gorgeous chambers of any princess' palace, nor the rich ivell houses of the earth are comparable in glory unto this: for what is it to be garnished with gold, and silver, and vain sights The heart of man is the richest of all treasures. of a corruptible eye, which in time consume, and the rust and canker fret them away? But in thy heart which Christ hath sanctified, there is greater treasure than this. If thou look upon the earth, thy eyes are clear to see from East to West, and all is thy, the stones in the street are at league with thee, and the beasts of the field are at peace with thee. Let all the tyrants in the earth lift up their hands against thee, they shall not find any thing under heaven to do thee hurt: all creatures are sworn to thy safety, & it is not possible for man to break their faithfulness: they can do nothing unto thee but good. Look also without the bounds and compass of Heaven and Earth, and with pure eyes thou seest greater things than these: thou seest hell abolished, death trodden under feet, the first sorrow cast out into shame, Saints & Angels are in thy sight, immortality hath lengthened thy days, & the glory of God is before thee in a glass. He that can build thee such an other tabernacle, let him be thy God: and where else thou findest such treasure, there settle thy heart: or if this only be the greatest, rejoice only in this: and pray for a sincere faith, that thou mayest in deed see it, and have thy soul knit unseparably unto it: that thou mayest greatly despise all other things, & say as the Prophet David said: What is man, that thou art mindful of him? And thus far at this time. Now let us pray, etc. ¶ The ninth Lecture, upon part of the 8. verse: & upon the 9 & 10. verses. 8 But we yet see not all things subdued unto him. 9 But we see jesus crowned with glory and honour, which was made a little inferior to the Angels, through the suffering of death, that by God's grace he might taste death for all men. 10 For it become him, for whom are all these things, and by whom are all these things: seeing that he brought many children unto glory, that he should consecrated the Prince of their salvation through afflictions. I Told you at the beginning, that the Apostle in the first & second chapter, setteth purposely out the person of Christ, how he is God & man: how he set out his godhead in the first chapter you herded: unto which he addeth this earnest exhortation in the beginning of this chapter, whereof also we have already spoken. Now, in these words, which we have read, he beginneth the other part of his purpose, to teach, that our Saviour Christ is perfect man: and taketh his occasion of the text before alleged, which he applied unto Christ as chief and principal, though it be meant also of all men: for when he had so highly magnified man: in consideration of man's present state, a doubt is straight moved: How can this be, sith we see not these things yet subject unto him? To this the Apostle answereth, that it is already accomplished in our Saviour Christ, who is become man for our sakes, and through death hath got this glory for us: so here is a full declaration how this prophesy alleged, is verified in man: and a preparation to teach more at large, how Christ is perfect man. In the words of this eighth verse: But now we see not yet all things subject unto him: he moveth the doubt, which is easily made against that Scripture, which so highly extolled man: and answereth thus unto it. In deed I grant all things are not yet thus subject unto man, but yet in Christ we see this already accomplished: for we have seen him made lower than Angels, and yet again exalted, and crowned with glory and honour, even as himself is witness: All power is given me in Heaven, and in Earth: and so he is risen from the dead, that death hath no more power over him for ever: who being made man for us, in him it is accomplished, that man is ruler over all the works of God now in part, and after this fully, when our base bodies shallbe changed and made glorious. In this we see, how he cometh to speak of the manhood of our saviour Christ, which after he declareth more at large. For the suffering of death: Some translate this, Through the suffering of death, as showing the cause, why God exalted him: but neither is that so pertinent to the Apostles purpose, nor his words do so signify: but thus: For the suffering of death, that is, to the end he might suffer death. So he showeth the cause why Christ was made lower than Angels, and that is, because he might die: for otherwise, in the majesty of his Godhead, all death, and all corrupion fall before him, and nothing can stand in his sight but life, glory and immortality: therefore, to the end that that immortality and glory of GOD might dye, and death might come unto him, it must needs be that he should be humbled beneath Angels. In the words that follow: That by God's grace he might taste of death for all men: he showeth here the cause why he died. As this was the cause of abasing him, that he might dye: so this was the cause of his death, that he might dye for us, that is, that he might take our death upon him, & so by him we might be delivered from it. Where he says, By the grace of God: he showeth that it was the free love of God, that gave his son unto us, no desert on our behalf: but when we sought not after him, than he offered himself unto us: and when we sat (as the prophet says) in darkness, and in the shadow of death, than a great light rose up unto us: to this end, that we which are the Gentiles might praise God for his mercy. And where it is said: that he might taste of death, he calleth here To taste of death, to have in deed sense and feeling of the pains, not diminishing the passion, as a thing lightly touched: but warranting the bitterness and all the sorrow of it, even to the bottom of the grave, and death to be tasted & felt in deed: and saying, For all: he means not by (All) good or bad, whosoever they be: but as Saint john plainly expoundeth it: God gave his john 3 son to die, to the end that all that believe should not perish but have life everlasting. So our Saviour Christ says: Matt. 28. 28. All that believe & are baptized shallbe saved. So thus far the Apostle hath taught plainly, both how the former prophesy is accomplished in Christ, and is verified in every one of us: and he hath aptly begun to teach this doctrine, that our Saviour Christ is perfect man, which in this Chapter (I said) was his especial purpose. Now, touching this great excellency of man, whereof the Apostle hath spoken, & how we be made partakers of it, a little further weigh it. He hath spoken great and marvelous things, even as the Prophet had said: Marvelous things are spoken of thee, thou City of God. Psa. ●…7. 3. There is neither Sun nor Moon, sea nor land, gold nor silver, meat nor drink, no elements of the world, no observations of Moses law, no traditions of men, that is over man, but man ruleth all, and all is under his feet. Here straight way, both jew & Gentile says: These be in deed golden promises, but where are these honourable personages you speak of? Are not we as our fathers were, and doth not death devour us? To this the Apostle answereth: I grant we do not yet see with our eyes, how these things are: but I say again, our eyes are no judges in this case. The glory is not earthly, and the kingdom is not of this world whereof we speak: but the riches spiritual, and of the spiritual man they are discerned. Know thyself, that by says thou art Christ's, and he thy: that he died for thee, and thou livest by him: that thou art flesh of his flesh, bone of his bone, a member of his body, and what soever is his, is thy: have this faith, and now come and see, and thou shalt see all the glory of the world less than the glory of such a man: for thou seest Christ humbled in deed once, that he might suffer death, but even then, when he was in the shape of a servant, thou sawest him full of grace & truth, even as the only begotten son of God: thou sawest him soft of speech, but of merucilous wisdom: plain in teaching, but full of grace and power: simple in countenance, but of an invincible courage: of low degree, but of excellent power: of no account among men, but great in miracles, at which man was astonished. Thus thou hast seen Christ, even when he was lowest, highly exalted: that thou hast no good cause to reason against thy dignity, though thy eye see not, even in this time, all things subject unto thee: but see further into our Saviour Christ, and thou shalt see more of thy own honour. Thou haste seen him in thy flesh raised from the dead, and in thy nature ascended into Heaven, that man in his person might be crowned with glory and honour: we have seen him carry our flesh into the presence of God his father: and it is no more possible to take this glory from us, as many as be one with him, than it is possible to pull away again his personal humanity from the person of his godhead. This I see in Christ, and know it in myself. And what though yet a while the outward man be grieved? Thou fool, that which thou sowest, it reviveth not again, except it first dye: a little corn of 1. Co. 15. ●…6. wheat, it can not have virtue to become thirty forty times better than it was, being multiplied to so many, all as good as itself, & bringing beside fruitful increase of straw and chaff, except it first be cast in the ground & dye. And how shouldst thou have a change, but if thou be first corrupt? And how much art thou better than a grain of corn, that thou mightest surely know when through corruption thou shalt come into incorruption, that thy glory shallbe then unspeakable, & allthings shall serve thee to make thy life infinitely blessed more than it is? Thy hope now, if thou couldst enlarge it a thousand fold, yet it should be greater than thou canst imagine: & thy faith, if it could comprehend more assurance of immortality, than the eye doth surely of the light of the sun, yet y● shalt find the fruit of it above all thy thoughts. This thou seest, if thou see Christ: and this thou knowest to be thy, if thou know thyself to be one with him. And for thy sins, howsoever they cleave unto thy bones, hate them as thou hatest hell: for from thence they are, and the devil worketh them, but care not for them: for though they were heavy in weight and many in number, what then? thou haste thy hope, not in thy own person, but in the body of Christ, into which thou art graffed, and in which there is no▪ spot nor blemish, but perfect righteousness, even before God: and in him as all other things, so sin also is put under thy feet, and thou art ruler ouer●…t. And thus far of the doctrine of the Apostle here taught us, in this his Exhortation. Now let us return to his other purpose, how he teacheth the humanity of our Saviour Christ: the first reason whereof is in these words: That he might taste of death for all. For, as to the end he might suffer death, it was necessary he should be humbled, because death else could not come into his presence: so suffering death, that man might be delivered, by that death it was necessary that he himself should be man, for so were the just judgements of God: he gave man a law & pronounced a curse to him that broke it: therefore when we had all trespassed we were fallen into the punishment of our sin: for the threatenings of God are not as the words of a man that can altar, or by some intercession that they can be mitigated: but with God there is no change nor shadow of change: that which with him is once purposed was ever decreed, and his words are not weak, but what he hath threatened, if we fall into his hands, all the creatures of the world have no help for thee: So that this being decreed of God: Cursed is he that Deu. 27. abideth not in all things written in this book: all people must needs say, Amen: And, The soul that sinneth must needs dye: redemption from this there is none to be looked for, but by suffering of it: for the Lord had spoken, & it must be done: so our Saviour Christ, sith he would deliver us, he must be made man like unto us, and in our nature dye the death. Our sins are not imputed unto us, but they were imputed unto him. The punishment of them is forgiven us, but it was not forgiven him. Righteousness is freely given us, but it was not freely given him. He obeyed the law of his father every jot and every title, that he might fulfil all righteousness. He bore the condemnation of hell and death, that he might abolish it. He took upon him the guiltiness of our sins, and bore them in his own body, that he might nail them upon his cross. When it pleased God our heavenly father of his great mercy, to accept the obedience of his law for our perfect righteousness, and to give unto it the recompense of eternal life: and when it pleased God to accept this for a full punishment of all the sins of man, if any man could be found to bear it before God and overcome it, our Saviour Christ craved no more but this: the residue he performed all in his own body, and by his eternal spirit overcame it: so that in him is life, in him is righteousness, in him is immortality, in him is the reconciled good will of God, and that excellent wisdom which hath made us by faith one with him, the same hath made us partakers of all his honour and glory. Thus we see with what necessity we are constrained to acknowledge the humanity of our Saviour Christ, and why he must needs be made man. It followeth now in the tenth verse: For it become him for whom are all things etc. The Apostle now goeth forward, teaching more largely this doctrine of the humanity of our Saviour Christ: and first he taketh away the offence of it, then setteth down manifest reason to prove it. Touching the offence, we can not deny, but many thoughts and cogitations arise in a carnal man, when he considereth the son of God to take flesh of the virgin Marie, to be made man in all likeness unto us, except sin, to hunger, to thirst, to suffer all that he suffered: we would think this mystery very strange, if we had no more wisdom but of the heart of man to meditate in it. And therefore to stop all such offences, and utterly to take away all the temptations of the devil touching the incarnation and suffering of Christ, he saith thus: For it become him for whom are allthings, & by whom are all things. An excellent saying, & able to bring in obedience unto God, all the thoughts of man. All things serve for God's glory, and all things are according to his will: he hath so decreed, and this was best in his eyes: Who will reason against it? It followeth: When he would bring many children into glory, to consecrated the prince of their salvation through afflictions. In these words the Apostle setteth down, what was this decree of God, that from henceforth all mouths might be stopped, and no man should have just offence in the cross of Christ. Beside this, in these words we may gather an argument also for the humanity of our Saviour Christ, which is, this: God decreed to bring man to glory through afflictions, but so our Saviour Christ entered into his glory, therefore he was also perfect man. A necessary and sure conclusion in the School of divinity, where we strive not about words. These words: Many children, meaning all the elect, have respect unto these: The Prince of their salvation, meaning Christ: for in that he is called their chief leader into life, it is witnessed, that he is one in nature with the residue, a brother among all the children, whom the other might follow: so these words, To bring into glory, have respect to the other after, To consecrated by afflictions: so that the decree of God, was, to make such a way of life, in which his children by many afflictions should be made meet for an inheritance of glory, which way, according to the will of his father, our Saviour Christ hath go, that he might be known to be man, and the author of our salvation. And so we see the argument, whereof we spoke, why our Saviour Christ was man, and submitted unto death. Now let us further mark, what we may profitably learn in this verse. First, where it is said: It be seemed him, for whom are all things, etc. Let us learn in all things, whereof our hearts can consider, to make this unto us a sure principle of all truth, equitie●… goodness: That so it was decreed of God. How far so ever we decline from this, to think it either strange, or any other thing better, so far we fall into all unrighteousness, untruth, and sin, being seduced with the corruption of our own hearts. Let us hold this then with an unchangeable purpose: if it be once revealed, this is the decree of God. Bring down the haughtiness of thy own thoughts, and humble thy mind and understanding to acknowledge all counsel, wisdom and justice to be in God's ordinance: and if any thing seem better unto thee, confess the hardness of thy heart, and say with the prophet David: This is ●…y sin: further reasoning then this is all of evil, & whosoever presumeth to dispute more, he shallbe overthrown at the last in his own sollie, and give glory unto God in his own destruction. The Apostle here to take away all foolish questions and superfluous, about the humanity of our Saviour Christ, with this one word he stoppeth the mouths of all proud men: So the Lord appointed: so it seemed good unto the Lord Such humility as this was in Moses, when he maketh his long exhortation to the people of Israel, and foretelleth them, that when they shall forget the Lord, & despise his statutes, the wrath of god shall wax hot against them, and he will bring upon them every curse that is written in the law, even so doing with them, as he did with the nations that were before them: which wonderful judgements of God upon his own people, should make the world amazed: whereof yet jest any man should curiously dispute, Moses addeth: The secret things beelong to the Lord our Deu. 29. 29. God, but the things revealed beelong unto us and to our children for ever. As if he had said: These are the ordinances of God, let us walk in them: if we transgress, the punishment of our sin is before us: further we shall dispute in vain, the secret things belong unto the Lord our God, and his judgements can not be searched out. Such an humble confession was in the prophet David, in his great persecutions & troubles, wherein (no doubt) all his sorrow was not for the son of Isaie, he would not have made such complaints and cries for the fall of a frail man: but he known the promises that God had made unto him, and all his faith how it rested upon them, so that all his foundations seemed to be cast down, and it shook his heart & reins to see the strength and rage of his enemies, and himself as a dead dog in Israel, that is, a man without any account or reckoning: yet notwithstanding all this, though his own wisdom had failed never so much, yet he saith: I should be dumb, and not open my mouth: for thou o Lord dost it. How soever his own wi●… was turned upside down, that he see nothing how things could come to pass, yet he acknowledgeth his sin, that is, his folly, his ignorance, his infidelity, Psal. 39 9 if he should not confess all that God did, it was best, and the next way to bring all his purposes to pass▪ The Prophet Jeremy being utterly amazed, what it should mean that the way of the wicked did still prospero, or why they lived all in wealth, that did rebelliously transgress, why God planted them, to make them take root and to bring forth fruit: as he was astonished at this work, and spoke forth the thoughts of his heart, yet first he acknowledged his own ignorance, casting down the thoughts of his own reason, and said: O Lord, if I dispute with thee, thou art righteous. jerem. 12. 1. It was a ready bridle to the holy Prophet to rule all his thoughts, to say, The Lord hath done it, let us hold our peace. And an excellent example of this humility, is our Saviour Christ himself, to reach us modesty, that are but men: for he, who so loved the people of Israel, that he weapt over their City, when they would not repent, prayed for them, when they houng him on the cross, gave his life for them, when they had cast him off and would none of his salvation, he that had this unchangeable love to his brethren, flesh of his flesh, and bone of his bone 〈◊〉 yet when he called his human thoughts to the consideration of the decree of God, he humbled himself, changed his affections, rejoiced in other thoughts, and said: I thank thee, O father, that thou hast bid these things from the wise and prudent, and hast revealed them Luc. 10. 21. unto little one's. When he see he was sent their minister for the truth of God, to confirm the promises made unto their Fathers, he had no other longing but how to win them: when he saw an other counsel of God, that they were not all Israel which were of Israel, he knew this was best, rejoiced in spirit, gave glory unto God, and would not reason of his unsearchable judgements. Who is he now, or of what wisdom, that dare dispute against the counsel of God? Are we greater than Moses, wiser than the Prophets, or higher than our Saviour Christ? Or have all these held their peace at God's works, that we should reason against them? Let us then rule ourselves, or rather let us be ruled of the Lord, that we may say as the Apostle said, and this may be reason of all our belief: So the Lord hath thought good. A place much like unto this, is in the 24. of Luke: when the two disciples that went to Ema●…s marveled exceedingly at all the things that had happened unto Christ, so that their faith began to fail them: thus our Saviour Christ reproveth them, and all the reasoning that was with●… them: O fools Luke. 14. 26. & slow of heart to believe all that the prophets have spoken: must not Christ needs suffer these things and so enter into glory? He referreth them first to the prophets, to know that this was the decree of God: but then layeth a necessity upon the performance of his word, that it must needs be so. And if that be not only good, only just, only wise in our sight that are but men, let us not boast, there is no cause in this world of out misliking: but because we be fools, & slow of heart to believe. And thus far the thing itself speaketh, how meet it is for us to humble ourselves under all the ordinances of God. It followeth in the Apostle: For whom are all things, & by whom are all things: this is a singular reason, why we should be obedient, and ask none accounted of all the doings of the Lord Is man afflicted? Why should he not be so? The Lord hath done it, and for the Lord he was made. Are the reprobate ordained to destruction? Why should they not? The lord so ordained it, and for the Lord they were made. Are the elect freely saved? Why should they not? The Lord hath saved them, and for the Lord they were made. Yea, but the reason of these things I see not: yea, but (o man) who art thou that takest a contrary part to dispute against God? Are not all things for him, and art thou only envious against his glory? Thus (dearly beloved) carry the word of God to lean on, & believe assuredly it shall be fulfilled: and think that it is best, and you shall not be moved for ever. If you come in place, with those ancient worn creatures, who with a colour of grey hair, which is the wisest part in them, so long deceive our people, they or their disciples, if they reason against you: Hath God forsaken his Church a thousand year, and were all our fathers deceived before Luther was born, such antiquity, unity, universality, was it all in error? These words taken up again in our days, and countenanced with the grey heads of our Pharisees, Watson, Fecknam, Cole, Heath, and other like, o Lord! how many men do they deceive? For their own reason lifteth up itself, & they say: How can this be so? So many wise, so many learned, so many noble, all deceived? Had God forgotten to be merciful? First, I would ask of these men but this one question: and if they will not willingly be deceived, let them answer as they think. What one word of all these, both might not and did not the Pharisees say against our Saviour Christ? And how dare they now reason against the Gospel of Christ, with the same argument, with which the Pharisees reasoned against Christ? But they will say, now Christ hath made a promise to be with his Church to the end. And had he not made this promise before? It not jesus Christ both to day and yesterday, and the same world without end? Look in the 18. of Deut. and in the 59 of Esaie: as absolute, as Deut. 18. 1●…. Esai. 59 10. full a promise then as now. But they were not so long in error: put case they were not: he who punished the transgression of the law given by Angels, with 400. years blindness: may not he punish the transgression against his Gospel, given by his only son, with 800. or a 1000 years blindness? But for your sakes (dearly beloved) I do more than I would, and with reason I confute them which have no reason. Let us come to the text & answer out of it. Was the world deceived so many hundred 1. Thes. 2. 2. years? Why should it not? The Lord ordained that there should come an apostasy, and a general 1. Thes. 2. 7. fall from the faith of Christ: that the world might be seduced with the man of sin: whose age began in the Apostles times, and shall not utterly die till 1. These 2. 8. the day of Christ. Thus the Lord appointed, and so let it be, for all things are for his glory. And here let us rest in all the things that ●…uer our hearts can think upon, if we can see no reason of the word of God, we can see humility to confess before him: o the depth of the riches, and of the Rom. 1●…. 33. wisdom, and of the knowledge of God! How unsearchable are his judgements, & how are his ways without finding out? And because we know, that of him, by him, and in him are all things, let us speak it: To him be glory for evermore. All counsels, all doctors, all examples, all decrees, all what you will, they are not our schoolmasters, but our fellow scholars, that we may learn together out of the word of God, whose decree shall stand for ever, & whose judgements are perfect righteousness. That which followeth in the latter end of the verse: To consecrated him by afflictions: or, to make him perfect by afflictions: the meaning is, that Christ in his death accomplished a full redemption, and so was prepared to receive an inheritance of glory, not attributing so this work to his death, as though all his life had been impertinent: for in all his life, Christ was made our redemption. Saint Paul expressly says: By the obedience of one, a great many are presented righteous. And again he says: For this cause he was made Rom. 5. ●…9. subject unto the law that he might r●…deeme them which were held under the law. And for this cause he pretermitted 〈◊〉. 4. 4. not one jot, or one title of it, that he might bestow upon us the fullness of all righteousness: but the scripture attributeth commonly our redemption to his death, because it was the chiefest and greatest work of all, the accomplishment & perfection of a●… the rest upon the cross, he was lowest cast down, and upon the cross he triumphed over sathan, and Phil. 2. 6. Col. 2. after the cross he obtained power over death and hell: therefore in it (as the Apostle says) he was consecrated to eternal glory. And thus far at this time. Now let us pray etc. ¶ The tenth Lecture, upon the 11. 12 and 13. verses. 11 For he that sanctifieth, and they which are sanctified ●…re all of one: wherefore he is not ashamed to call them brethren. 12 Saying, I will declare thy name unto my brethren: in the mids of the Church will I sing praises to thee. 13 And again, I will put my trust in him. And again: Beholds, here am I, and the children which God hath given me. THe reasons before used, to prove the humanity of our saviour, were these. First he died for man: and therefore it was necessary he should be man. Secondly, it was the decree of God, to bring man into glory, through many afflictions: but so Christ our head was also consecrated to enter into glory, therefore he was natural man. Now it followeth: For he that sanctifieth and they that are sanctified are all of o●…e. This word (For) noteth a cause of that which was said before: as he had said this: He that leadeth other into the glory of God, by the same way he must enter also himself. He addeth now the cause and ground of that saying: because they must be of one nature, both he that leadeth, & they that are led into this salvation. Now, because the Apostle hath spoken so plainly of the nature of our Saviour Christ, that he is perfect man, to teach us that yet not in our own nature, but being regenerate by his grace, we are made children: Therefore the Apostle changeth his former speech: and in stead of saying, He that leadeth into glory, which is the work spoken of, he sayeth: He that sanctifieth: naming the virtue incident, by which the work was done: and in stead of, They that are led, which is the benefit employed, he says: They that are sanctified: which is the quality, with which they are endued: meaning yet one thing before and now: there, in plain words calling it our entry into salvation: here, by a figure naming it our sanctification, which is the means of our inheritance of it: and by this, exhorting us that we would follow holiness, which is our likeness with Christ. And thus much touching these words, how they hung with the former. Now, to consider them in themselves, we have the third argument, for the humanity of our Saviour Christ: which is this. He that shall sanctify his people, must become one with them: but Christ hath sanctified us, therefore he is of our nature. And the force of this argument standeth upon that ground whereof we have spoken: that this is the decree of the just God: that the nature of man could not be sanctified, but in the person of man. A proof & 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 us brethren: whereunto is straight added the testimony of the 22. psalm, out of which he proveth it: I will show forth thy name unto my brethren, in the mids of the congregation I will praise thee: a plain & evident testimony, where our Saviour Christ calleth us brethren: for the prophet David, who in many of his afflictions bore the image of our Saviour Christ, written that Psalm, though in his own great calamities, yet especially in the person of Christ, as it is certain: because the Evangelists and Apostles allege out of that Psalm many places, applying them all to our Saviour Christ: besides that, the whole Psalm is a lively description of the passion of Christ, and the latter end foretelleth the calling of the Gentiles, which were only to be gathered to the setting up of this glorious kingdom of Christ: so that that is aptly here applied unto Christ, which there the prophet David spoke in the person of Christ. And here let us mark this, while the Apostle proveth our saviour Christ to be man, he allegeth the scripture so, as distinctly show the offices of Christ, that he is our Prophet, our King, our Priest, that we might know we can not give him these offices, and deny his manhood: nor grant him his manhood, and deny him these offices: so here, this text, as in the name Brother it proveth he is of our nature: so these words, I will declare thy name, and I will sing of thee: they show that our Saviour Christ is our prophet, to reveal the will of his father to us. Now, where it is said here: He that sanctifieth and they that are sanctified are all of one: we have to consider, that even in the manhood of our Saviour Christ, is virtue and grace, in which he doth sanctify us: for not only as he is God he sanctifieth us, but also in his human nature he hath this virtue and power, to make us holy, not taking his nature such from the virgin Marie but making it such by pouring into it the fullness of his spirit. And this our Saviour Christ himself witnesseth: for speaking of his sending into the world, how he was sent of his Father to call his lost people unto salvation, he says in like sort, he also sendeth his Apostles, and straight addeth: For them I sanctify myself, The holiness which the Apostles had in their calling, they had it from jesus Christ, made man, and walking in that vocation before them. Even so it is with us: all that is good in us, and all the righteousness that can be in us, we have it neither out of the East, nor West, but from the body of jesus Christ: neither is there in the world any other sanctification: so that all we that be here this day, and all people else of the world, except we know perfect manhood, and our own nature to be really united unto the person of the son of God, who hath sanctified himself for us, there is no sanctification for us under heaven. Even as our hands and arms, & other members, are not nourished but only by the meat received of the head: so our spiritual meat of righteousness and life, is not given us, but from our head jesus Christ. And as the veins are means, by which nourishment is conveyed to every part: so faith is the means by which we receive from Christ, all that is healthful unto us. And as by joints and sinews, our members are really knit, and made a body unto the head: so really, truly, and in deed, by one spirit we be knit unto Christ, as perfectly and substantially made one with him, as our members are one with our head. If thou understand not this, or sayest with Nicodemus, How can this be done? I say unto thee again, Pray that thou mayst be taught of God, and that his spirit may reveal it unto thee: for if the tongue of Paul were dumb, not able to speak what he saw in vision: how much less is man able to speak the truth of greater mysteries? And if our hearts cannot comprehend all the wisdom of God in the wind that bloweth, how he raiseth it up or maketh it fall again: how can we understand this wisdom of our uniting unto jesus Christ? Only this I can say: God hath given us faith, in which we may believe it, and out of which such joy shines in our minds, as crucifieth the world unto us: how far our reason is from seeing it, it skilleth not, it is sufficient if we can believe it. We believe in the Lord our God: yet we know not what is his countenance. We believe & apprehended by hope his glory: yet neither eye can see it, nor ear can hear it. We believe and see immortality: yet our heart can not comprehend the height, the breadth, the length, the depth. We believe the resurrection of the dead, yet we can not understand such excellent wisdom, how life is renewed in the dispersed & scattered bones & ashes. We believe our saviour Christ is man, & we have seen him and felt him: yet how he was man, born of a virgin, all men in the world have no wisdom to declare: Even so (dearly beloved) we believe that our Saviour Christ and we be one, he of us and we of him, he the head, we the body, really, substantially, truly joined together, not by joints and sinews, for that uniting I know well enough: but by his spirit, of which we have all received, and this unity I cannot conceive nor utter, till I know God even as he is, and his holy spirit which hath wrought this blessing. Thus we learn what here the Apostle teacheth us, and thus we understand what is here said: He that sanctifieth, and they that are sanctified are all of one. And where it is said here, He that doth sanctify, showing the present time & the work still a doing: it teacheth us, that our sanctification hath a daily increase, & when it is fully accomplished, than God calleth, and our days are at an end. And let us note this well, for it behoveth us much: If we be Christians, we are still sanctified by the spirit of Christ, for so it was in him: He grew still in grace before God & men: If thou begraffed into his body, thou hast his spirit, and it will have his work in thee. Thou shalt not be weary of well doing, nor cease to rejoice in God thy Saviour: but still increase in spiritual grace, till thou come to the age of the fullness of Christ. There can be no affection in thee, according to the flesh, but if it be great, it will appear in his work: much more this which is of the spirit of God. If thou be sorrowful, it will make thy face sad. If joy be within, it maketh thy countenance merry. If thou have a flattering heart, all the members of the body will straight serve so vile a thing. If hatred be within thee, thy body will show it forth in all manner of cursed doing: and there is nothing that can possess the mind, but it leadeth the members in obedience of it. How much more if the spirit of God hath replenished thy mind, will all the body show forth godly desires. This the Apostle noteth, when he saith: He that sanctifieth. It followeth: For this cause he is not ashamed to call us brethren. Upon good cause the Apostle saith: He is not ashamed: for if he humbled not himself in great love of us, how justly might he account it shame to be as we are? He that made Heaven and earth, he that is the immortal and glorious God, one with his father, before whom all Angels do obey, and all Princes are earth and ashes: aught we not to say, seeing it pleaseth him to acknowledge us that are but poor creatures, that he is not ashamed of us? It was great praise in Moses, being so highly esteemed of Pharaoh, that yet he would vouchsafe to visit his poor brethren. It was singular love in joseph, when he was next unto the King in honour and dignity, yet not to be ashamed of his father's house, who were herdmen and shepherds. But all is nothing in comparison of this, that jesus Christ is not ashamed of us: for what? the glory of the vain world made not a mortal man ashamed of his duty, to acknowledge his poor father and brethren, in whose people he might suffer a little reproach: but how much greater was this doing whereof we speak? The shining brightness of the glory of God, made not the only begotten son ashamed, of his free grace, to acknowledge us that were his enemies, in whose people he should suffer a most shameful and slanderous death. This is the case between Christ and us, and this the Apostle means, when he saith: He is not ashamed to call us brethren. And if his highness abased itself to our low estate, and was not ashamed: let us (dearly beloved) learn to be wise, and know what the lord requireth of us, for all the good which he hath done unto us. He saith in the gospel: He that is ashamed of me and my word before men, I will be ashamed of him before my Father which is in heaven. And is not (trow you) this a just condemnation: if we wretched men will be ashamed of him, who being the God of glory, was not ashamed of us? How much is he greater than we? Abraham, when he approached near unto him, he felt himself how he was but dust. Gen. 18. When job came near to see the tokens of him, he abhorred himself, and confessed how unclean he job. 39 was. When David see the glory of his dwelling, Psal. 84. he said, he had liefer abide but one day as a door keeper in the house of him, than ten thousand days to bear rule in kings palaces. When Paul saw the glory prepared for us in his resurrection, he said Phil. 2. he accounted all the world to be but dung, to the end he might win him. If then, such a Christ be not ashamed to call us brethren: a marvelous & unspeakable foolishness is bond up in our hearts, if we be ashamed to call him brother again. He were a foolish poor man, that were ashamed of the kindred which the King did challenge of him: he is more foolish, though he were a King himself, that is ashamed of the Son of God, when he offereth himself unto him. Yea, and be he never so proud a man, that now despiseth him, he shall confess his folly then, when all that shall see him shall say: Blessed is he that cometh in the name of the Lord Pride, or flattery, or covetousness, or vanity, or fear, or what you will, may make us now ashamed to confess him, or to dissemble that ever we knew him: but when all this corruption is taken from us, and the grave and death shall take their own, that we shall live again in immortality, and know the length of his days in our own bodies: our former foolishness will make us so affearde, that we will pray unto the hills to hide us, and to the mountains that they would cover us: but vows and wishes shallbe but foolish thoughts. Let us therefore despise the shame which Christ hath despised before us. If it be imputed unto us for folly, that we fear the Lord: let us bear his reproach. If our company have no liking, except we bring our sins with us, to be content to hear the blaspheming of God's name, religion evil spoken of, Godliness mocked at, words to sow discord among brethren, ill reports of men absent, boasting and bragging of vain people, wanton & unchaste speeches, or other vain and unprofitable babble, such as is most usual among men: if without this our company be not pleasant, seeing in this our jesus is dishonoured, let us rather deny them, then be ashamed of him: and go rather out of Babylon the mother of whoredoms, than out of jerusalem the city of God. It followeth: I will declare thy name unto my brethren: we are called the brethren of Christ, not in society of flesh and blood: for that the wicked have with him as well as we, who are yet no brethren, but strangers even from the womb: but as they are natural brethren which are born of the same parents, so we are brethren with Christ that are born of God, through the same spirit by which we cry Abba, Father, the fruit whereof is in glorifying his name, even as our Saviour Christ says: He that doth the will of my Father which is in heaven, he is my brother. And where it is further said: In the mids Matt. 12. 48 of the congregation I will praise thee: First, here we must needs confess what duty is amoung men, even that they edify one another: for as many as are of Christ, are called in this covenant: I will declare thy name unto my brethren, in the mids of the congregation I will praise thee. He that considereth the days of his life, and finds his years many, & in all them can not remember that he hath been careful for his brethren, to tell them the fear of his Lord, or how in companies and meetings he hath spoken of his praise, he can not know that he hath any portion or fellowship in this kindred. The graces of God are not such that they can be locked upon our hearts, or kept secret, but they will burn within like fire, and make us speak with our tongues, that we may make many brethren partakers of our joy. The prophet says: I have believed, therefore I have spoken. Saint Psal. 116. Psal. 19 2. Co. 14. 23 Paul teacheth that it is so with us, if we believe we will also speak. And tell me (I beseech you) what man excels in any thing, and hath not a delight to speak of his cunning? Doth not the shipman talk of the winds? the ploughman of his oxen? will not the soldier be reckoning up his wounds? and the shepherd telling of his sheep? If he be good in hounds, hawks, horses, shooting, or any such exercise, is not his name spoken of according to his skill? nay, let it be in things worse than these, cards, dice, tables, dancing, is not ever the man's talk according to the delight of his mind? And shall we think the knowledge of God hath less affection of our heart, or less obedience of our tongue, than the most vain and unprofitable desires of worldly minded men? Or my bow & mine arrows, have they my tongue tied unto them, to delight in their talk? and shall not the mystery of Christ, and God, wherein I apprehended the forgiveness of my sins and eternal Esa. 43. 6. life, hath my tongue no portion of such comfort? or if it be in my heart, will it not fill my mouth with praise? If I have herded of it, will I not also declare it? I remember the Prophet Jeremy, once made with himself a solemn decree, that he would no more Iere. ●…0. 9 speak in the name of the Lord: but the word of God says, He was in my heart as a burning fire shut up in my bones, & I was weary with forbearing, and I could not stay. So, when the Apostles were Act. 4. 20. threatened exceedingly, not to speak a word of the gospel of Christ, they answered directly they could not choose: for the things which they had seen and herded, were such, as they were constrained to speak of them to other. So it is with us, if we be the brethren of Christ, the covenant of our kindred, is: I will declare thy name unto my brethren, in the midst of the congregation I will praise thee: let them know this, all, to whom it is spoken, and let them discern between hypocrites and true Christians. Some think it a praise to be close men, secret to themselves, that by their words you shall never know them, of what religion they be: those men, where they think they hide themselves moste, there they lay widest open their shame: and while they think to keep it secret of what religion they are, this their dissimulation proclaimeth it louder than the blast of a trumpet, that they be of no religion at all, at all (I say) touching any religion of God: for if it were of him, it would show forth his praise: and what their heart believed their mouth would confess it. But these Laodicoeans, that be neither hot nor cold, nor what God they love you cannot tell, the Lord hath appointed a day when he will spew them out of his mouth. Let us learn a better profession: I will declare thy na●… unto my brethren: & let us hold it with joy and gladness, that in the mids of the congregation we will sing praises to him. And note how expressly i●… is said, in the mids of the congregation: as showing that no fear of man should keep him back from it: for before one, we will peradventure speak: or, before two or three we will be bold to rebuke swearers or other ungodly doings: but if it be before many, in solemn assemblies, and one impudent man aloud blaspheme the name of God: where is he that in the mids of the congregation will praise the Lord▪ o how squeamish we be here, and full of good manner! not to speak openly for fear of offence. But, o poor wretched men that we be! who taught us this modesty, to be ashamed of Christ before many? What is this else; but to keep the honour of God for holes, and corners, and solitary places: and offer up sacrifice to the devil, in our dining chambers, and in the market places? We are not ashamed at open feasts to fill our tables worse th●… with sp●…ng, that is, with open blasphemy of the name of God, & with many unclean words: but we are ashamed of the sweet incense the makes all the house full of pleasure, that is, brotherly to reprove the lewd sinner, that he may 〈◊〉 to 〈◊〉 before the lord. A marvelous affection of man's corrupt mind, & I cannot tell how to 〈◊〉 it: for it is ten thousand times woo●… then ●…y madness. We are ashamed to exho●… men to do well: we are no●… ashamed to provoke them 〈◊〉 sin. We are ashamed to minister talk of says & religion: we are not ashamed of rotten & unclean works of wantonness. We are ashamed to speak to the praise of God, we are not ashamed to blaspheme his name. We are ashamed of Christ, we are not ashamed of the devil. But such sins the Lord confounded them. It is no reason in many words to confute them, for where so ever they have any lovers, I am sure without any man's words their own hearts will confute them when they go to bed. Our saviour Christ is our schoolmaster, and hath taught us thus. In the mids of the congregation I will praise thee. The prophet David was a good scholar in this doctrine, when he opened his mouth unto God and vowed: I will speak of thy name before kings, and will not be ashamed. Psa. 145. 21. Psa. 119. 46. Pray (dearly beloved) that we may be partakers of the same grace. What can they say of us? The worst report they can give us, is, that we be godly men: if they accounted this a reproach, let us be content to bear it: for when their judgement is done, we shall reap the fruit of a better sentence. It followeth now in the 13. verse. And again, I will put my trust in him: This Psalm the prophet made when he was delivered from the layings of way to of Saul, and from all his enemies: wherein, as he was a figure of Christ, so it is most properly & truly verified in Christ, that he said of himself. Besides this, many sentences in the Psalm are plain, agreeing only to Christ. S. Paul in the 15. to the Romans allegeth this as spoken of the mercy of God, in calling the Gentiles by our Saviour Christ, I will confess thee among the gentiles, & sing praises unto thy name. And in the 43. verse of the same Psalm the prophet says: Thou hast made me the head of the heathen, a people whom I have not known shall serve me: by which it appeareth, how this psalm is aptly applied to Christ: for these words were never accomplished in the prophet David. So it is alleged truly, as spoken by our saviour Christ: I will put my trust in him. Now, because the Apostle allegeth this, to prove our Saviour Christ to be man, like unto us, mark how the argument followeth. Christ says, I will put my trust in God: but it were a very improper speech, and such as the scripture never useth, to say, God will trust in God: therefore, there must be a nature in our Saviour Christ inferior to his Godhead, in which he speaketh thus: I will trust in him, & that was his perfect humanity like unto ours, in which we saw him subject to peril, and how, according to his trust, God his father delivered him. And here the Apostle allegeth such scripture for proof of the manhood of Christ, as also proveth that he is our king: for where he says: I will trust in him: it noteth that Christ was not weak in faith, but assuredly trusted in the power of God his father, that he should overcome the devil. And where it is said: Behold me & my children: he noteth the sure safety of his children, that he will keep them all from death, and hell, and not one of them shall perish. And that the Apostle had this meaning, to prove also his kingdom, by these places, his own words after, plainly show: for of these places he concludeth, that Christ in his manhood, by death overcame the devil, and set his children free from the bondage of the fear of death. Beside this, the apostle (we are sure) made best choice of the Scriptures, to prouchis purpose: and therefore with great wisdom writing unto the jews, who known the law, he took such places, not as in most clear words prove the humanity of Christ, but such as proved it necessarily, and prove plainly with all, that which they must needs learn, that Christ is our Prophet, our King, and Priest. And let us here learn, for our instruction, when we have had experience of God's benefits, as the prophet had, let us vow as he did: We will put our trust in him. When David remembered how God had delivered him from a Lion and a Bear, he was not afraid Same 〈◊〉 li. ca 17. of the uncircumcised Philistine. When Saint Paul had reckoned so many calamities, out of which God had delivered him, he boasted of a holy hope, and said: he was sure that ever God would deliver him. Our Saviour Christ, when he would teach his disciples that they aught not to be careful for meat & drink, he bade them remember, when of. u loaves & two fish, he multiplied so much, that he fed 5000. men: yet remained twelve. baskets full. Likewise, how Matth. 16. 〈◊〉 with seven. loaves and a few fish, he fed at an other time 4000 & seven baskets full remained. By this experience he would make them bold, that God would feed them in all places: even so it aught to be with us. Hast thou experience of any benefit of God, which thou hast received in all thy life. In this is the greatest thanks thou canst tender unto him again: to trust assuredly that he will be good unto thee stil. Hath God given thee joy at any time in his Gospel, that thy soul hath had comfort in the hope of eternal life? Be glad of that in all temptations, and know that God is well pleased in thy faith, and this shall be the fruit of the former benefit, if thou persuade thyself that God will be merciful unto thee, and give thee the life that is euerl●…sting. Thus we shallbe like our Saviour Christ, and Gods benefits shallbe thankfully received of us: he hath been good unto us, and we will trust in him for ever. another testimony yet followeth, to prove the humanity of our Saviour Christ, and it is this: Behold me and the children which thou hast given me: This is written in the eight of Esaie, in which chapter the Prophet fortelleth the captivity of the Israelites, by the King of Ashur: how it is determined of God, that the people for all their rebellions, should surely perish: but yet so, that God for his Church's sake would bridle their rage, and save some who might praise his name. These threatenings and promises both, while the people did contemptuousely reject: the Lord hiddeth the Prophet cease, and bind up these promises, for another people, that should believe: and then the Prophet answering again to God, in acknowledging all his truth & goodness, says thu (s). Behold, I and the children that God hath given me. This is the sense of the Scripture, a●…cording to that time, But in all deliverances of the people of God, theme the benefit came upon them only in respect of Christ, and it was ever a figure of the great deliverance through him, which at last should be openly given, from death, and from the devil: For this cause in all extreme perils of that people, when they would conceive any hope, they would make mention of their Messiah, and of the promises of God in him, which should never be frustrate: even so in this place, when the Prophet would speak certainly of salvation, in the midst of danger, he said of all those troubles they shall happen in thy land, ò Emanuel: at the mention of whose name, he hath so sure hope, that Esa. 8. 8. he defieth the world, & saith: Gather together on heaps, o you people, and you shallbe broken in pieces: gird yourselves and you shallbe broken in pieces: take counsel, and it shallbe brought to naught: pronounce a decree, and it shall not stand: for God is with us: & so continuing his prophesy all according to the similitude of the happy days of Christ, he saith presently in his own person, and figuratively in the person of Christ: Though both the houses of Israel stumble, and the inhabitants of jerusalem fall down: yet behold, I and the children that God hath given me, will endure the reproaches of men, & will believe the promises. Which words in Christ have this meaning: That how soever the wicked of the world do fall, and are snared and taken: yet Christ will keep his, and not one of them shall perish. Now, here we must learn, as the Apostle teacheth: Was the Prophet Esaic a man like unto his children, that is, like unto those which obeyed his word? Then was our Saviour Christ perfect man, like unto us, whom he hath delivered from sin and death: and if he have saved us, he hath saved those whom God hath given him, flesh of his flesh, and bone of his bone: For this is his intercession unto his Father: Behold me and my children. One other thing we must learn in this. There was an apostasy of all men, so that they which believed were made as signs & wonders: yet how so ever the world was, the prophet says: Behold me and my children. Such shallbe the days of Christ, many shall fall away, religion & faith shallbe persecuted, iniquity shall abound: What then? Our Saviour Christ says: Lo, I and my children, if the whole world fall away, we would not regard their multitude to follow them to do evil, but we would alone stand with the Lord our God. Such a faith & constancy was in josua, when he said unto all the people of Israel, If it seem evil to you to serve the Lord, or if you will serve the Gods which your fathers served jos. 24. 13. beyond the river: or the Gods of the Amorites in whose land you devil: yet I and my house will serve the Lord Such a faith was in Elias when he constantly followed God, although he thought there was not one man beside in Israel, which had not worshipped 〈◊〉. Reg 19 〈◊〉 Baal. Such a faith was in Peter, when he saw all decline, even the disciples and kinsfolk of our Saviour Christ to fall from him, & utterly forsake him: yet Peter vowed it unto Christ, that he & the apostles would not forsake him, showing a good joh. 6. 68 cause of all their constancy: Thou hast the words of eternal life, & whether should we go? Such a faith was in Paul, who cared neither for man nor Angel in this respect, but grounded his faith upon Iesu Christ. Gal. 1. 9 And if an Angel would teach otherwise, let him (says S. Paul) be accursed. Thus (dearly beloved) our faith must be sealed in our own hearts, having the witness of the word of God, on which we must so surely rest, that though we saw the whole world to fall away: yet we would stand alone, & in the mids of scorners and presumptuous sinners, we would speak as the prophet speaketh of our Saviour Christ: Behold I and my children which God hath given me. If other will needs by unbelieving, seal up the promises that they may never see them, and bind up the testimonies that they may never hear them, let them fall and be snared, and be taken: yet I and my children will serve the Lord. This boldness is the witness of a true faith: & this trial shallbe made of men, while the Gospel is preached: For thus Christ cometh unto his Father when all the world forsaketh him: Behold me and my children. Here I would feign know of any learned man, nay, of any wise man, or rather of any reasonable man, whose heart is prepared to hear the word of God, & to obey it: let him tell me, why do they cry, The Church, the Church? Or why do they think the Church is always in a visible government? Or why do they carry us away to Rome, and tell us the Pope cannot err, his faith is catholic: believe as he believeth & y● shalt be safe? how can this prerogative of place and person, stand with this trial where unto Christ calleth so many: Behold me and my children? that is, to hold the assurance of their faith in their own heart, when all the world shall be against it. The Prophet would then have said, if such privileged places had been: Behold jerusalem I & my children will dwell in it: And our Saviour Christ would have said: Behold Rome, the City which thou hast choose, I and my children will abide in it: but neither jerusalem, nor yet Rome have any exception: the prophet Esaie & our saviour Christ regardeth neither of them: but if Rome or if jerusalem or if the Pope, or if the high priest teach an other faith then out of the word of God: Behold, I and my children, we will believe the Lord, & bear record against Popes & prelate's: they be all liars. All places and all people are brought in order: if they teach things that the word of God knoweth not let them believe it themselves: Behold I and my children believe an other. And is it not (trow you) strange, or have not those men lost their understanding, who yet run after the cry of the church, the church, and believe a man they know not, a place they never see, a people they never herded, & a religion they know not what? But with such froward people the Lord hath dealt frowardly, & when they ran headlong they known not whether, and enquired after a say the they knew not what, God in his justice did bring them to Rome, the sink in the world of all sin & iniquity, & gave them their schoolmaster to be the Pope, a man made of all abominations and whoredoms, This is true (dearly beloved) and the Angels are witnesses with us, this is true: but to this day, God hath not given some a heart to believe, we own them a duty, and let us perform it unto them. Let us pray that God may open their minds, and let us speak unto them the word of God, that they may learn wisdom, that at the last in their happy conversion we may glorify God, who hath, and will deliver his out of all temptations. We must farther mark in these words, that the Prophet saith: Behold the children which thou hast given me. In that it is said, God hath given us to his Son Christ, it teacheth us to acknowledge his free gift and grace. And let none of us think, there was any wisdom in ourselves, why we would choose him: nor any constancy in us, by which we could cleave unto him: but God in his grace drew us, that we john. 5. might come unto him, & with his power he strengthened us, that we should abide with him. This is it that our Saviour Christ said unto the jews: All 1. Pet. 5. 10. that my father giveth me, cometh unto me & showing in an other place, that his children can not perish, he showeth this reason: Because my father who hath given them to me, is greater than all: and in the long prayer which he maketh for all that do believe, in the 17. of john, he repeateth this often times, that God his father had given them unto him: that john. 6. 37. we by so many instructions, might be taught humility, that in us, that is in our flesh, there dwelleth no goodness: but that he chose us, he did it of his free grace and mercy, which he would show unto us. And as john. 10. 29 we know, that thus God hath once freely given us to his son Christ, to inherit with him eternal life: so we know our election standeth suit, because it is according to this purpose, who hath loved us, and is not changed for ever. But the time is past. Now let us pray etc. ¶ The eleventh Lecture, upon the 14. 15. 16. 17. and 18. verses. 14 For as much then, as the children are partakers of flesh and blood he also himself likewise took part with them, that he might destroy, through death, him that had the power of death, that is, the devil. 15 And that he might deliver all them, which for fear of death were all their life time subject to bondage. 16 For he in no sort took on him the Angel's nature, but he took on him the seed of Abraham. 17 Wherefore in all things it behoveth him to be made like unto his brethren, that he might be merciful, and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. 18 For in that he suffered, & was tempted, he is able to secure them that are tempted. NOw, after that the Apostle hath proved that our Saviour Christ was perfect man, and died for our sins: he maketh in the 14. and 15. verses his conclusion, in plain words, showing how he was man, and wherefore he died. Touching his humanity, according to the words last alleged out of the Prophet: Behold me and my children: so he concludeth of it: If then other children be partakers of flesh and blood: even he also in like sort is partaker of the same. This is therefore our faith, and thus we believe: as we are, so is our Saviour Christ, his nature like to ours, a reasonable soul, & human flesh in him, as well as in us: he differeth in nothing except sin, but all is alike in him, and us. Even as other children, so he hath taken his part of flesh and blood: a clear and manifest place for the humanity of Christ, and such a one, as hath confounded all the adversaries of it. So it pleased the living God, he that in his marvelous providence hath mercy over all his works, even he who sometime in these earthly things to show his power, maketh the flowers to springe, and fruits to grow, where they were neither sown nor planted: he (I say) in his great mercy and goodwill to man, did bring it to pass, that our Saviour Christ should be made man, and by the work of the holy Ghost should be conceived and formed in the womb of the virgin Marie: even as all other Children, as the Apostle here sayeth afterward: Like us in all things, only excep●…e sin. Cap. 4. 15. here (dearly beloved) we must not only reject the foul and rotten thoughts of such Heretics, as have denied the humanity of our Saviour Christ, but many other vain fancies of men: who grant in deed, a natural body to our Saviour Christ: but they give it such qualities, as no body in the world hath 〈◊〉 had. Some say, it may be every where: whom God will teach better in his good time. Others say: it may be made with five words, spoken with one breath: Hoc est enim corpus m●…m: For this is my body: a foolish people, and of no understanding: and yet they are more vain than this, they think it may be made of a piece of bread, without form or figure, and into bread they think it may return again, if the wicked do eat it, or, if it begin to digest in the good man's stomach. Is this to make him like unto us, sin only excepted? Nay (dearly beloved) it is to be drunken, or else to be mad in dallying with the body of Christ, we cannot tell how. But they allege Scripture for this, and say: Christ hath showed such miracles in his natural body: as he walked on the Sea: He came in, when the doors were shut: he become invisible to the men that would have thrown him down the hill. Therefore notwithstanding his likeness with us, yet he may be in every Church in the pyx over the Altar. In deed, if we saw him in the pyx, as we saw him walk upon the Sea, there were some reason in their foolish & vain talk: but of things done bodily by Christ, in visible & plain form, to imagine another thing quite contrary to our eyes & ears, what force is in such an argument, or what reason is in such words? Besides this, in all these things, Christ did nothing; but he hath made man do the like, that even in this also, he might show his likeness with us: Christ walked upon the sea, so did Peter●… he was conveyed away soudenly out of his place, so was Elias: he entered when the doors were shut, so did all the Apostles, (if master Harding say true) and came into the Chapel, to help Basil to mass. If all this may prove Transubstantiation, than Peter and Elias, & all the Apostles might be transubstantiate with him: But the folly of this confuteth itself, and let us leave it. Now it followeth in the Apostle, wherefore this man jesus Christ died, & he says: That by death he might abolish him who had the power of death, that is, the devil. And that he might deliver all them, which for fear of death, were all their life long subject to bondage. Two special virtues of the death of Christ are here set out: one that he might vanquish the devil an other, that he might set his people at liberty: which both things, how they were wrought in Christ, in the words themselves, we shall more plainly see. Of the vanquishing of the devil, he saith thus: That by death he might abolish him who had the power of death. The devil hath the power of death, that is, he is the author of it: by his malicious nature he brought it into the wotlde: for god made it no●…, nor hath any delight in it, neither it is good in his eyes, nor was ever mentioned among the works of his hands, but from the devil and of the devil, & in the devil, it began, and is, and abideth: & therefore in the Apocalypse his name is given him, Abaddon, that is, the destroyer: and as death is of him, so for this cause also he is said to have the power of it, because through his manifold temptations, he maketh men sin, by which death reigneth: for so S. Paul saith of Adam, being seduced by the devil: By one man sin entered into the world, and death by sin, and so death went over all men, because all have sinned: this is it then that is said, Christ vanquished him that had the power of death, that is, Rom. 5. 1●…. he abolished sin, and the condemnation of sin, which was the kingdom of the devil, and thereby triumphed over him. So Saint john saith: for this cause the son of God appeared, that he might loose the works of the devil, that is, sin & death, which are both of the devil: for sin God condemneth, & of death he hath said: I will be thy destruction: protesting he is author of neither of both. And how hath our saviour Christ done this? Even by death. A 1. joh. 3. 8. marvelous wisdom, & an unspeakable mystery, such as could never have been found or done, but by God alone, for what else is death, but the power of the devil, and the very misery of the world? To make this the vanquishing of the devil, and the means to bring all happiness unto man, what was it else but his excellent virtue, who (as Saint Paul saith) calleth things that are no●…, a●… though they were: and can raise up light out of darkness. And sure if all men should have laid their heads together, to wish a plague to have fallen upon the devil, they could not all have devised such another, that his glory should be his shame: his power should be his overthrow: his kingdom, his undoing? What could the Prophet David, in all his zeal of GOD, wish more against reprobate men, traitors to Christ, and to his Gospel, than thus to wish? Let their deinti●… tables be snares to take them, and let their prosperity be their ruin. Even thus Christ hath vanquished the devil: and yet it is true, that he goeth about like a roaring Lion, seeking whom he 〈◊〉. Pet 5. 8. may devour: and it is true that john says, that he hath great wrath, and maketh cruel war against Apoc. 12. 17 the Church of Christ: but it is as true, his strength is all weakened, and his power is broken, that it can not hurt us: for Christ hath now overcome him. And as Saint john saith: The time is come, in which, the Prince of the world is john. 12. 31. cast out, and Christ hath spoiled all principalities Col. 2. 15. and powers, and triumphed over them, upon his cross. But how is it then, thou will't say, that his assaults are so fearfully described, that he is said, to be Prince of this world, ruler of this darkness, Ephe. 6. 12. full of power and authority over flesh and blood? Because we should know, no flesh is able to withstand him: neither was it according to the power of mortal man, that he was vanquished: but only jesus Christ of the tribe of judah, was the Lion to crush him in pieces. Will't thou know then, where and to whom, the devil is abolished? Before Christ our head, and to all the faithful, that are members of his body. Will't thou know, where, and to whom, the devil is in full power, and overcome? Before the natural man, and to all those which in their own strength, seek to resist him: and therefore Saint Paul, when he had described him in all his greatness, he biddeth straight, cast away the strength of flesh and blood, and put on all the armour of God: for only by it, we should stand upright in the day of evil. So the devil is abolished to all those that have the shield of faith, to quench his fiery darts, that is, to all those which believe only in Christ to be partakers of his victory. The devil is in full force to those that are 〈◊〉, trusting in their own works, or in the liberty of their own will. In that the devil is said, to have the power of death, as in other places, where he is called, the God of the world: the Prince of this darkness: the Author of sin, we must note this: if we rest in sin, live in error and ignorance, follow the lusts of the world, or walk in all the ways of death, then let me fear: for here is the kingdom of Satan, and my peril is nigh, that I should be held in it. But if I be at covenant with myself, to have no pleasure, but utterly to hate these things: if I like not to go in the paths of death: if I love not the world nor the things of the world: if I have my delight in the word of God, to understand the mystery of Christ, and to be lightened with it: if I hate sin and all the enticements of it: then may I hope, I walk in the likeness of our Saviour Christ, and all the power of Satan is broken before me. Where it is further said: that Christ hath done this by his death: that by death he overcame him that had the power of death, we see a clear and manifest testimony, what manner of death Christ suffered, even that, over which the devil had his power: the same death, which is the reward of sin: by bearing it, he overcame it: and he conquered no more than he submitted himself unto: for by death he overcame death: if he suffered no more but a bodily death, he overcame also but a bodily death: we shall all rise again, but in the condemnation of the sin of our soul: or if he have overcome death and the power of it, both in our body and soul, than Christ hath suffered the pains of it, both body & soul, that we might rise again from the bands of death, and live with him for ever. For this is true, by death he hath overcome death, and he hath broken the force of it, no further, than he hath felt the sting of it in himself. Therefore, this let us hold, and let us so believe. Christ, body and soul, was made a sacrifice for our sins: so he said himself: My soul is Matt. 26. 58 exceeding sorrowful, even unto death: & at the entr●…e into it. Saint Mark says: He began to be astonished Mat. 14. 33. Luke. 22. 44 at his grief, & was overwhelmed with his sorrow: in which agonies Saint Luke says, his sweat was as drops of blood falling from him: and God sent an Angel from heaven to strengthen him. And can we think all this came unto our saviour Christ, for fear of the death of the body? His servants that receive of his fullness, do they so easily despise this death, that either they wish for it, to be with Christ, or they rejoice in the mids of it before the persecuter: and did our saviour Christ himself, in whom is the fullness of the spirit, so fear and tremble at the remembrance of it? Did the Apostles sing in prison, and went away rejoicing, when they were whipped & scourged? Did Paul glory in so many tribulations which he reckoneth up? and did our Saviour Christ, in the like pain, cry with a fainting heart? My God, my God, why hast thou forsaken me? Not (dearly beloved) it is not so: but that which made Christ to tremble, would have crushed his Apostles in pieces: and that which made him to sweated blood so plentifully, would have made them sink into the bottom of hell: and that which made him cry, would have held both men and Angels under everlasting woe and lamentation. If then our Saviour Christ were Psal. 22. 14 (as the prophet says) like water powered out, and all his bones out of ●…oynt, if his heart were like wax moll ten in the mids of his bowel, if his strength were dried up like a potsherd, and his tongue cleaved unto his jaws, if he were brought with his sorrows into the dust of death: fie upon their blasphemous speeches & cursed words, which say he suffered nothing but bodily pain. I would those which are Papists among us, and in their simplicity are deceived with the error of many, I would (I say) they knew the wickedness of this one point of their doctrine, that they say the soul of Christ suffered nothing but only for the body's sake, as our souls suffer when our bodies are weak, or are sick, or die. If God impute this their ignorance unto them, how shall they be saved from the death of sin and condemnation? Do they not know what the scripture says? He bore our sins in his body, he submitted himself to the death of them, and by the wounds of his stripes we be healed. Did our sins deserve only a bodily 2. Pet. 〈◊〉. 14. death? or did they not deserve the second death, which is the wrath of God, holding body and soul in an everlasting fire? And how shall they escape it, if they know not this death in the body of Christ, by whose stripes they may see themselves healed? Let them pray, and let us pray for them, that if it be the will of God, they may soon be converted, & know the unspeakable love of our Saviour Christ, who was accursed for our sakes, & suffered for us, not only the torments of his body, but the anguish of his soul, and the wrath of his Father▪ which wounded his flesh and spirit unto death, and would have held him in that condemnation for ever, if he had been no stronger than we that deserved it. But because he was also the Son of God, in whom the fullness of the Godhead dwelled bodily, the eternal spirit that was within him did loose the chains of death and hell, and mightily arose up from the power of Satan, of which it was impossible that he should be held: and he hath left those his enemies the devil, death, & hell, in ignominy and darkness, and hath abolished them for ever and ever: not to hurt us any more, world without end. In this hope (dearly beloved) is our delight and dwelling place, and they that know not these sufferings of Christ, our souls shall have no pleasure in their counsels. And thus far of the first benefit mentioned of the death of Christ, that he hath abolished the devil. The second benefit is, that we be set at liberty from the bondage of the fear of death: For so the apostle saith: And should set them free, as many a●… with the fear of death, all their l●…fe long, were hold●…n i●… bondage: In these words, let us now consider what bondage we were in, without Christ▪ and what liberty we have obtained through him. Without Christ, all our life is a miserable bondage: in fear and terror of eternal condemnation to come upon us, for our sin, in the day of death: through Christ we see our sins purged, the devil vanquished, death and condemnation abolished, and ourselves in the liberty of the children of God, to say: Our father which art in heaven. This is the difference of estate between the children of God, and the children of this world. And what misery (trow we) then do the wicked of the world live in? There is in deed no peace unto the wicked, as the Lord hath said, when in all their life is fear and terror: when they carry in their breasts tormenting furies, to hold them day and night in fear of endless destruction. God hath done it, and no doubt they feel it, there is given unto them a spirit of bondage, and of fear, in which they tremble Ro 〈◊〉. 15. 〈◊〉. Tim. 17. at their own estate: they are the children of the handmaid Agar, born in the bondage of her Gal. 4. 25. womb, and devil in the desert, and are in mount Sinaie, where is the burning fire, and blackness, and Heb 12. 18. darkness, and tempest, and sound of trumpet at which they tremble: for they are without Christ, and therefore must needs be in bondage, and in the fear of death all their life. But thou will't say: The wicked prospero & rejoice in their days, they are bond in no such bondage, nor fear no such fear. Thou canst not tell, nor thou knowest not the heart of a wicked man, howsoever he boast in his substance, and hath peace in his riches: peradventure there is a bitter remembrance of death▪ within him. When Pharaoh the proud tyrant had hardened his heart, & boasted exceedingly against the people of Israel: Exod. 12. 31 yet he saw no sooner, the death of the first born, but he feared & trembled, as the leaves in the wilderness: and I remember Solomon saith: There is in deed a way that a man thinketh straight and pleasant, when the issues of it lead unto death. But what pleasure is that, and what delight? Solomo●… addeth, even in that laughing the heart is sorrowful: and that mirth doth end in heaviness: they do indeed Pro. ●…4. 13. strengthen themselves, & strive mer●…eilously to cast out fear, sometime with one pastime sometime with an other: but if they could cast it out as out of a cannon, yet would it evermore return again and vex their heart, that so flieth from it. Balaam would feign have comforted himself, with riches and honour, which he loved so much: yet was he not without fear, but at the last it broke out and he spoke: Let my soul die the death of the righteous, and Num. 〈◊〉. 〈◊〉 let my latter end be like unto there's. So I believe it is with all these men, of reprobate minds, that store up violence and robbery in their palaces, that fill their tables with drunkenness, their bodies with uncleanness, their mouths with blasphemy: they know it, I think, and even as josua said, with all jos. 23 14. their hearts, and with all their souls they know it, that the righteous man's life is better than there's: they know that a groat well got, is better than a pound stolen: that sobriety is better than righteousness: that the chaste body is more blessed then the adulterous flesh: that the mouth that praiseth God giveth a sweeter sound than all their wicked talk: and if they do know this, would they never so feign ●…eare off their conscience as with a glowing y●…on, yet sometime it awaketh them as out of a sleep, & they see a fearful sight of death and bondage: so that, let us not fret ourselves, because of the wicked, nor be envious at their prosperity: for neither their house, nor land, nor hidden treasure, can either take from their bodies their quartan agues, nor this care from their mind, that they should not fear at the remembrance of their sin. And if there be any that fears lest, in whom the strong man so possesseth all, that the things he hath, seem to be in peace: yet for all that he is never the better, no more than the stalled ox is the better, because he knoweth not that he is taken out to go to the slaughter-house: but a souden death shall have the greater fear: and therefore (dearly beloved) seeing their condition, though we make the best of it, is yet extreme evil: let not our lot be with there's, but with the righteous, of whom the Apostle says, that they are seit free from the bondage of the fear of death. But you will say, where is this freedom? for the righteous man is yet afeard to die: not every one: for Paul said, I desire to be dissolved and to be with Christ: & no doubt God hath so Phil. 1. 23. revealed this hope to many saints, that they despise the grave and death: how be it, I grant this is rare: and it is natural to all, to be loathe to lay down this earthly tabernacle, notwithstanding we are free from this bondage to fear at it, as though we had no hope. And though we die in body, yet we are free from eternal death, and no fear of it shall overcome us so this is our blessing, not that we shall not die: but that we shall not be held in death, and not that we shall not fear, but that we shall not be overcome with fear: & he is a true christian man that neither refuseth to die, nor yet fainteth for any fear of death: for why should I repined to give this body to death? I must needs die, because my body is full of sin: and I will willingly die, that I may be delivered from this body subject unto sin: I must needs die, because I am full of corruption which Rom. 7. 24. must be changed: and I will willingly die, because I would put on incorruption, that I might see God: I must needs dye, because I bear the image of an earthly man: and I will willingly die, that I may be like the heavenly man jesus Christ: I must needs die, because so is God's ordinance: and I will willingly die, that I may show mine obedience to his will: for these causes I submit myself to the de: decree of God, who hath appointed for all men once to die, and I am either not at all afraid of it, or the fear 1. Cor. 15. 36. of it is not much: for I know the sting of it is go, the victory of it is lost, the curse of it is taken away, Gal. 3. 13. that which remains is only profitable for us: for 1. Cor. 3. 〈◊〉. Ro. 14. 7. it shall bring an end of all our labours, and give us up into the hands of Iesu Christ. Thus it is now accomplished, that here is spoken: that Christ hath set us free from the bondage of the fear of death: which (dearly beloved) if we will learn & know, assuredly it will work great increase of grace, it will change our minds more than we are ware of, & when we are wise hearted to see in deed, no doubt we shall be as bold as Paul, and say unfeignedly: We desire to be dissolved, and to be with Christ. It followeth now in the 16, verse: For he took not at all upon him the Angels, but he took upon him the seed of Abraham. These words are a further declaration of that he said: He took part of flesh and blood, even as other children. This he maketh plain thus: He took not (I say) any nature of Angels, but he took the nature of Abraham, and was of his seed: naming Abraham, both in respect of the promises which were first made personally to him: and because by his name, there was more weight to persuade the jews that he was their Messiah, and by example the doctrine is more plain, and in deed it is very plain: as other children took flesh, so did he, flesh I say, not the nature of Angels, but the seed of Abraham. And if the Apostle conclude all this, of these words of the Prophet, Behold me and my children, what may we conclude, and how boldly of the words of Matthew? Abraham begat Isaak, Isaak begat jacob, jacob begat judas, and so forth, till he came to the virgin Marie, of whom Christ was born. How faithfully may we believe it, that he was born a man as other children were? And how boldly may we detest all the madness of Martion, Maniche, Nestorius, Eutichus, Apelles, Apollinaris, Ennomius, Cerdo, Valentinus, the Pope himself: and all their disciples, who have so many ways denied the true humanity of Christ? It followeth in the seventeenth verse: Wherefore in all things it become him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. In these words the Apostle showeth an other necessary cause why our Saviour Christ was man: that by experience of our infirmities, he might be merciful, and faithful to work the reconciliation between God and us: and so concludeth this disputation of his humanity, applying it now unto his priesthood, as before particularly he had done to his kingdom, and prophefie. These words: He aught in all things to be like unto his brethren: which are repeated again Cap. 4. 15. they are to be marked of us, that we see how expressly still the Apostle urgeth, that Christ is a very natural man, altogether as we be, except sin: like nature, the same flesh, like affections, the same soul, like properties of body, the same hunger, thirst, and other desires. And as he is now, so we shallbe, our bodies glorified Phil. 3. 〈◊〉. 〈◊〉. as his: nor his not more infinite or in many places than ours shallbe: and thus it was necessary it should be, that he might be a faithful high Priest, to reconcile us, even us body and soul unto God his Father. It followeth in the 18. verse: For in that he suffered, when himself was tempted, he is able to secure those that are also tempted. These words show the cause of the former saying, why our Saviour being made man was so much the more meet to be a faithful mediator unto us toward God: for being man, and himself tempted, he felt our infirmities, and had the more compassion toward us. Other things we have to note in the 17 and 18. verse, which the next time we will more speak of. Now let us pray. etc. The twelth Lecture, more upon the two last verses, and upon the first verse of the third Chapter. 17 Wherefore in all things, it behoved him to be made likè unto his brethren, that he might be merciful, & a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. 18 For in that he suffered, and was tempted, be is able to secure them that are tempted. CHAP. III 1 Therefore, holy brethren, partakers of the heavenly vocation, consider the Apostle and high priest of our profession, Christ jesus THe Apostle (as I said) showed in these last verses, what profit is unto us, in that Christ become man: for so he was made a merciful and faithful high Priest. The means of this faithfulness was, for that he having experience of our temptation, had the more compassion on us, to deliver us. How dangerous a thing it is to deny that Christ hath a natural body like unto ours. here we are first taught, that Christ become a faithful high Priest for us, because he was man like unto us: so that, who soever denieth our Saviour Christ to have a natural body like unto ours, he also denieth that he is either a merciful, or faithful mediator for us; for so it pleased God to instruct him according to his manhood, that by experience and feeling, he should learn to have pity on others: he calleth him merciful, in respect of the affection of his mind, which was full of compassion toward us: he is called faithful, in respect of his constancy, who would never leave us, till he had brought us into eternal life. In all this we must learn how to do good unto our brother in affliction: and these two things in our Saviour Christ, we must carefully keep, if we will be righteous after his similitude: We must join unto all our doing, a love and compassion to our brother in his want, and a constancy in well deserving, that our love be not wearied with pain and labour: for without love, what soever I do, it is nothing no, not though I gave, (as Saint Paul says) all the goods I have unto the 1. Cor. 13. 4 poor. And, I pray you, is not this the law of God? love thy brother as thyself: wherein all our due●…e is taught us between man & man. What then though I do no murder, or steal not, or speak not evil, though I help the safety of my brother's life, though I maintain his estate, though I bring him increase of goods, though I care for the purity of his body; though I maintain his good name? Except I have in all this an inward love and affection to do it to him with such a heart as I would have another do the like to me, and to be grieved with all his hurt, as though I myself sustained it: except (I say) some measure of this love and compassion be in my doing, my doing hath none accounted in the fight of God. Mark this (dearly beloved) and teach it your children: and I would our fathers known it well, that boast so much of the good works of the old world. There is no good work under the sun, but that which is done in love and compassion of mind: and were their works such whereof they brag, when they gave the rich altar clotheses, & vestiments, the costly hangings for their chancels, their bells, their gilded crosses: when they carved curious images, and clothed them with goldsmiths work: when they builded chapels and chantries: when they went far on their knees, gave rich gifts unto shrines? In all these works so much magnified, where was mercy? what love, what compass sion was there in them? They pitied not (I am sure) the poverty of lime & stones, to clothe them so gorgeously: nor they pitied not the priest in his furred gown, to put upon him a cope of great price: & for all men in the world, let him speak that ever was the better for it: whose body was the warmer for the costly clothing of the church walls? whose house was the lighter for the torches & candles about the altar? whose head ached the less for the goodly garland of an image? or if there were in all this, no profit to my brother, no love, no compassion of the thing to which I gave a gift, how could these be good works that had no goodness in them? For I think there is no man so vain that will think he did these things unto god: that were unspeakable blindness, to think y● with the gifts of gold and silver I could please god: he gave no gold nor silver for our ransom, nor he will take none for recompense of our sins. The Prophet plainly saith: All my goods can bring nothing unto thee, O Lord And how doth the Lord him Psal. 16. 2. self reject such vain thoughts of our hearts, when he says? If I be hungry I will not tell thee: and such other like speeches in the fifty psalm, commanding expressly, if we will do good with meat, drink, cloth, gold, silver, etc. bestow it upon the needy brethren: for God taketh no such gifts at our hands. And therefore (dearly beloved) all these good works of which you have herded such boasting, before God they are as nothing, & there is no goodness in them: for neither is there any mercy in such doings, and without it, it is impossible to please God in thy doing. And thus we see their works, even their greatest works, and of supererogation, when you have weighed them well, they are found lighter than straw. And their works of dignity next unto these, they are of the same sort, of no value, as light as vanity itself. Such are their penny or groat doles, when the man is dead, that his executors use to give for his soul. Was there ever folly like unto this? No work is good without love & compassion of mine own flesh: yet then is the work done for me, when my flesh is without sense, and when there is no compassion or feeling left within me. But God is just, and for so fruitless a work he gave a helpless reward 〈◊〉 they bestowed a very idle liberality, and GOD recompensed it with very idle thanks, that for their benefit the foolish people should say, Lord have mercy on his soul: for whom I think they prayed not all the days of his life, when the acceptble 2. Cor. 6. 2. time was, and the day of health (as Saint Paul says) in which they might have been herded. But god at the last hath visited us, & this vanity is scattered away: I would the remembrance of it were gone with it. another property is here attributed to Christ, that he was faithful, that is, constant, and unmovable in his love, till he had finished our reconciliation: a lesson unto us, that love should not faint within us, nor we be weary with the labour and travel of it: for true it is, love is not an idle affection, to say, I would he were well, Or, God help him: but love is painful to help in time of need, and well willing, that no pain can weary it. So S. Paul says: Eternal life is given to them which look for it, in continuance Rom. 2. 7. of well doing. And in another place he bideth us not to be weary of well doing: for we shall reap Gal. 6. 9 the fruit of it, & not be weary: a thing (dearly beloved) confessed of all men, yea, the very Gentiles known it, that all my well doing is nothing worth, if at last I would leave my brother in misery, & not help him stil. But it is a thing practised of very few, when I have once or twice traveled in my brother's cause, not to be weary, but to help him still: this corruption of the world, let us take heed of it, & correct the frowardness of our own nature. Tell me, I pray, if I see a man like to drown in the mids of the Thames, what if I came unto him, and brought him nigh to the shore, and then jest him drowning by the bank side, what good did I to him? Sure, no more than he that looked on, and let him alone in the mids: only I made him languish with a vain hope, whereby his death was the bitterer. And tell me thou fainting weary friend: if Christ should have done so with thee, how great had been thy misery? If he had endured for thee the pain of his birth, the travel of his life, the affliction of his flesh, the reproaches of men, the temptations of the devil, & then had left thee in bondage of death which thou couldst not escape, what hadst thou been the better? Let us learn then to be faithful as he was faithful, & endure to the end in well doing. I speak this with grief, to see the world, how every man is left in his righteous cause: fair words & goodly countenances are not hard to get, but a faithful heart to deliver the just out of trouble, I have seen it in Christ: I have not else found it in one. Yet this I am sure of, he that is faithful in this behalf, he is like unto Christ, and Christ liveth in him. And thus far of the last verses of this second Chapter. Now let us come to the third. Therefore holy brethren partakers of the heavenly calling, consider the Apostle & high Priest of our profession Christ jesus: Now the Apostle leaveth to make any further description of the person of Christ, whereof we have herded, & beginneth a more particular declaration of his offices: & first, how he is our Prophet, to the 14. verse of the next chapter. And now let us learn to be fruitful hearers: and this exhortation, let it make us wise, that carefully & diligently we may harken, and learn the my sterie of the Lord Iesu, in which we be saved: that we may have the testimony in ourselves, that we be the children of the New testament. Therefore holy brethren, etc. Let us mark diligently every word, in this excellent exhortation: for they are not only a wise persuasion to move us to care and diligence in learning: but the exhortation is so gathered out of the former doctrine, that this one sentence is a plain exposition of all the doctrine taught before from the eleventh verse, to the end of the Chapter. He says first: Therefore, Or, for this cause: as if he would say: Seeing it is so with us, seeing God hath received us into this grace, seeing such an excellent prophet is given unto us, let us hear him. So in the first word he showeth, that this exhortation is according to his former doctrine. Then he calleth them, Holy, alluding to that he spoke in the eleventh verse: He that sanctifieth, & they that are sanctified are one: to teach us that we be holy, that we are one with Christ, and that by his spirit sanctifying us, we be received into his fellowship. He calleth them Brethren, repeating that he taught in the 11. & 12. verse, that Christ hath taken our nature, & we are even as his brethren, fellow-heirs with him in the kingdom of his Father: and that this is the meaning of, Brethren, the words following declare. Partakers of the heavenly calling: these words show what brotherhood he speaketh of: that is, a heavenly brotherhood which we have with Christ: for Christ the son of God, who hath brought down heavenly gifts, hath imparted himself unto us, & made us fellows with him in these heavenly blessings: first revealing his father's will, then defending us from our enemies: and at last presenting us faultless before God, abolishing the devil and the fear of death, of which heavenly gifts he spoke in the 12. 13. 14. & 15. verses. After he addeth: The Apostle and high priest of our profession: In these words he teacheth, what offices he had before attributed to Christ, in the texts alleged: first that he is our prophet, calling him by the name of Apostle, that is, the messenger of God, to teach us our profession, verse 12: then that he is our priest, to present us before God, as verse. 13. And although, as I have often told you, his kingdom is also manifestly proved by that is said afore: yet by this place I gather, that the Apostle hath especially and of purpose, only taught this, that jesus Christ, God and man, is only our Prophet & priest, to declare and work our salvation, exhorting us now to learn carefully so great a mystery. Now let us consider further this exhortation, to see what profitable things we have to learn in it: where we are first called Holy Brethren, we may see in these words a good image of the Church of Christ: Brethren (as is said) noteth our unity with Christ our head, by the participation of his spirit, so the church is a people graffed into Christ, that is, made members of Christ, and sanctified with his spirit. This is our knowledge of the church, which is true and catholic: it is not in any observation of time, of place, of person, but where this brotherhood is a people joined to the Lord jesus, and sanctified by him, there is the church: to talk of any places, it is great folly, Christ will not have his Church to be known by country or kindred, or respect of people, but only by this, that they are graffed in him, and made a holy brotherhood. And here let us learn what is true holiness, even to be made partakers of the holiness that is in Christ: for he hath sanctified himself for us, and is made unto us our sanctification of God, without whom we are flesh & blood, the cogitations of our heart bend to evil, & all our righteousness as a defiled cloth. For if the Angels that are greater than we in all power & excellency, can not justify themselves in his sight: what can we do, (as Eliphas says) that devil in houses of clay, whose job. 4. 19 foundation is in the dust, & who shallbe destroyed before the moth? The Lord hath no need of our works, nor they shall ever come in account before him: for if one man could do all that all flesh hath ever done, yet still he might say, he were unprofitable. The great justice, fortitude, temperance, liberality, and all other virtues, which so abounded in some of the Gentiles, what have they to glory in them? Nothing at all before God: except they say, as Paul witnesseth of them: When we thought ourselves wise, we were very fools. And why was all their doing nothing worth? Because they sought their righteousness in themselves, and were not of the brotherhood of Christ, to seek all their holiness in his person. Even thus (dearly beloved) and none otherwise, it is with all justiciaries in the world, whether they be Gentiles, or whether they be Papists, in their righteousness they are defiled, and in their wisdom they are made foolish: if they seek their holiness in themselves, or justify the work which their hands have brought forth. And let no man, be he never so holy, if he were as good as Paul, exempt himself: for Paul himself confesseth this with us, that what soever he could do, he would account it but as dung, that he might have the righteousness, not which was of himself, but that which was by faith in jesus Christ, that he might be of this brotherhood, & as he saith, that he might be found Phil. 3. 9 in him. This is the true rule of holiness, otherwise to talk of our grandfathers and fathers, what good works they have done: it is to show forth our own ignorance in the faith of Christ. For what have our fathers done: but Socrates, Aristides, Scipio, Fabricius, and a thousand among the Gentiles did as much? Or, if they had done never so much, if they had given all their goods to the poor, and their body to the fire, what then? Except they had been brethren with Iesu Christ, one with him, & sought for their righteousness by faith in him, they had no holiness in them. And I marvel how this being so plain, so many yet can be deceived, to love still that idolatrous nation, which teacheth them to glory in their own works: and let no man think we slander them, or that they give not this glory to their own works: for their own words testify against them: they have named it distinctly, Opus operatum, A work wrought of itself, without grace, without Christ, without faith, Opus operatum, The thing done it is meritorious. Did ever pagan attribute more to themselves? Then we may boldly conclude against them, and our Saviour Christ shall be our warrant. They are not of God, because they seek their own glory: and let us give glory unto God, to acknowledge all our holiness to be in this brotherhood, as we be one with Christ, and Christ with us, whom God hath given a sanctification unto us. In that we are said, to be Partakers of the heavenly calling: we must consider what is the honour offered unto us: and that we be not dull of hearing, when such a blessed sound is brought unto our ears. If we were called to vile things, we might stop our ears, but having a heavenly calling, they be, and let them be excuseless that despise it. It was a usual persuasion with Saint Paul, to put the Churches in mind of their calling they had of God, to stir them up the more willingly to follow it. I beseech you brethren Ephe 4. 1. (says he to the Ephesians) walk worthy of your calling, in which you are called. And of himself he testifieth to the Philippians, that his continual traue●…le was to be carried to the price of his high calling of God, which was in Christ Iesu: so let us also be inflamed Phil. 3. 14. with the love of our calling, to follow it, jest it come upon us also, which was spoken in the Prophets: See you despisers, & marvel and vanish away: for I will work a work in your days, a Act. 13. 40. work which you will not believe, though a man should tell it you. We have not to deal, as our fathers had, with men that preach lies, and are learned to tell tales, and happy had they been, if they had rejected them: but the son of God is come unto us, and hath called us with a heavenly calling, and yet again his voice hath shaken, not the earth only, but also Heaven. And how much think you were it better for us, that we were again in the dark days, and blackness of our old superstition, than thus openly to hear the Gospel, and little or nothing to give heed unto it? But this is a case almost desperate, and when we speak, we are almost without hope. We have so many years despised this heavenly calling: and lewd men, lewd I may well call them, though some be rich, and some be high, who take such liberty, by reason of their riches & titles, that they dare openly blaspheme the Gospel, and contemn our church and congregations, and no man is to control them: for this cause, (for my part) I am nigh persuaded, that God will cut off this generation, whom he hath loved, and raise up another, which yet he will bless more, and they shall bring a discipline into his Church, which shall stop the mouths of these mighty grants, which think by their strength, to do what they will. But I leave this to the Lord, who doth regard it. Where Christ is said here, to be The Apostle and high priest of our profession: we must learn this, that we that be Christians profess no other teacher, nor no other Saviour: but this is all we believe, and all we speak, that Christ is both our wisdom & our justification: his word is ours, his doctrine is ours, his wisdom is ours, we profess not one jot, or one title whereof he hath not been an Apostle unto us: and whoso ever he be, that teacheth us other things, than what Christ hath taught us all, he is not of our profession, nor of our brotherhood: and more than this, we are sure he teacheth nothing but vain illusions and imaginations of men: for all treasures of wisdom and true knowledge are hide in Christ. And seeing it hath pleased him to be our Apostle, who is the son of God, the brightness of his glory, the engraven form of his substance, the heir of all things the maker of heaven & earth, far greater than Angels: how unthankful be we, if his doctrine be not our profession? Nay, how mad be we, if we will change him either for any other, or else for all other? What so ever glorious names they bring of Fathers, Doctors, Counsels, and such like boasting words, we neither know them, nor their names: if they be ministers of Christ unto us, their feet are beautiful, and their names are honourable: if they be their own ministers, we know them not, nor all their glory: if they say, they be Doctors, we may well say again, they are but Phariscies that will be called rabbi. We have no Doctor but one, and that is Christ, & he is The Apostle of our profession. Now, where the Apostle calleth Christ the high Priest of our profession, as we have learned before, if he be our Apostle, we have no other teacher: so we learn here, if he be the Priest of our profession, no part nor parcel of the office of his priesthood we may give to another, but profess it clearly, that he is our Priest alone. And as the Priest is ordained to make sacrifice for sin, and to be a mediator between God and man: so all this work we must leave wholly unto him, know no other, receive no other, profess no other, upon whom we will lay this reconciliation, to purge our sins, and to bring us unto God, but Christ alone: for he is The Priest of our profession, he hath washed us from our sins, he hath joined us unto God, let him have all the praise of this salvation. Let us call all the world into a reckoning, who soever they be, Popes, prelate's, abbots, monks, friars, hermits, anchors, their indulgences, their pardons, their blessings, their orders, their garments, their vows, account all their works, prayers, fastings, meditations, poverty, nakedness, and all the chastising of their bodies: if in all this laid on a heap, thou seekest to counterpoise but the lest jot of thy sin, thou makest thyself thy priest, and art an hypocrite or an hypocrites disciple & hast denied Christ to be the Priest of thy profession: for if he be thy Priest, he is thy Priest alone, purging all & every one of thy sins, & hath neither fellow, nor helper in his work: but as he hath said, so he hath done: and he hath trodden alone the winepress of the wrath of God. Beware therefore (dearly beloved) of such doctors, & of such doctrine, which in the question of forgiveness of sins, carry away your senses to any man, or work of man's hand: for it is but subtlety to make you blind, that Christ should not be the Priest of your profession. And as it is thus in the purging of our sins, so in being mediator between God and us, to offer up our works, our prayers, and us ourselves faultless before his father, there is no other but he alone: for if all Angels would present our prayers, yet they could not, our thoughts are so evil and our words so unclean, that the Angels of God can not make them righteous in his sight. But if Christ give unto us his spirit, to minister sighs in our-heartes: and in his own righteousness in whose mouth was no deceit, will sanctify our prayers, which are of polluted lips: then we have a free entrance unto the throne of grace: for he hath sanctified himself for us, and what so ever we ask in his name, we shall obtain: for thus neither our prayers are of us, but they are of the spirit of God, neither are they presented from us, but from him who is our Mediator, and giveth them his own righteousness to make them accepted: and thus in his holy and unsearchable wisdom, findeing a means to sanctify with his holiness all that is ours, even us ourselves also he hath sanctified in himself, and given us the righteousness of his humanity, to be righteousness unto our flesh, and so presenteth us unblamable unto his father. Thus Christ is the Priest of our profession, and in all Christianity there is no other. It grieveth me here, to see the subtlety of some, who with coloured words deceive the hearts of many that are not evil. When they would pull this profession out of our mouth, they speak not in plain words, to bid us deny that Christ is our Priest, for than we would hate them: therefore to keep their credit, and yet to worketheir mischief, they stammer in their tongues, that the simple should not perceive them, and they say, a Mediator (which is one part of his priesthood) is of two sorts, one of redemption, and so is Christ alone: another of intercession, and so are all the Saints and Angels. Thus they stop the mouths of ignorant men, & then with a harlot's forehead, boast in their lies. But when you meet these Rabbins, and Apostles of their own profession, ask of them what they mean by a Mediator of intercession: they may as well say, an intercessor of mediation, for both are one: & it is (as the Logicians call it) a mere nugation: For where there is one Mediator between God and man, the man jesus Christ, it is his office to redeem us from sin, and to make intercession to God for us. And they rob him of this last part of his honour, who make you believe it is a several thing belonging to an other: as by example we may make this more plain. It is the office of a king to rule over body and goods, in which cause God commandeth our obedience: now a froward person, that would deny to pay his tribute, shall say, a King is of two sorts, one over the body, another over goods: my body I grant to any lawful service, as due to our King: but our King is not only the King of our goods, and I will bestow mine otherwise. Do you not see what folly is in this? because God hath submitted to Kings, two things, body and goods, therefore, to say, there be two sorts of Kings? Even so, God hath made a Mediator, both to redeem us, and to present us unto God: and they blind your eyes, and tell you there be two sorts of Mediators. Surely, even with as good reason they might say: because a man hath body & soul, there be two sorts of men, one of a body, another of a soul: but to let such deceivers go, let us confess a better faith, and acknowledge that Christ is the one and whole Priest of our profession. And here let us not forget this, that our religion, our saith, our hope, is called our profession: so he calleth it again in the fourth chapter, verse 14. Our profession. and again in the tenth Chapter, the confessiou of our hope: whereby we learn, except we profess it, it is no religion, no hope, no faith. The Prophet saith: I have believed, therefore I have spoken: and S. Paul maketh this common to us all: 〈◊〉. Cor. 4. 13. we have also believed and therefore have we spoken: and Saint Paul saith to the Romans: As in heart we Ro. 10. 10. believe unto righteousness, so in mouth we confess 1. joh. 4. 15. unto salvation: and Saint john saith, who soever shall openly profess that jesus is the son of God, God dwelleth in him and he in God. And who soever he be, that for any sear of man, or for any cause maketh it not known that thus he believeth, or will not profess his faith, the scripture testifieth against the thoughts of his heart, and saith plainly: He loveth the glory of man more than the glory of God. Let us not be guilty of so great sin: for this cause the calling of the Gentiles was so greatly magnified, because the name of God should be great from one end of the earth to the other. How do we hold our peace, if we be called in this covenant: and not only so, but what creature is there which is his dumb nature, showeth not out the praise of his Creator? The Heavens declare the glory of GOD, and the firmament showeth his hand●…e work: how should then man, of whom GOD hath been esspecially mindful, tie his tongue, so excellent a member of his body, & not with it speak forth the praise of God, and make the world his witness what faith he hath in Christ? But of this I spoke before in the eleventh lecture, and upon the twelfth verse. Now let us pray, etc. The thirteenth Lecture upon the 2. 3. 4. 5. 6. verses, to these words: whose house, etc. 2 Who was faithful to him that hath ppointed him, even as Moses was in all his house. 3 For this man is counted worthy of more glory than Moses, in as much as he which hath builded the house, hath more honour than the house. 4 For every house is builded of some man, & he that hath built all things, is God. 5 Now Moses verily was faithful in all his house, as a servant, for a witness of the things which should be spoken after. 6 But Christ is as the Son, over his own house, etc. I Told you, the Apostle in this Chapter, beginneth a special discourse of the prophesy of Christ: first (as you have herded) making an earnest exhortation for us to harken unto him. Now, he goeth forward, and teacheth what manner of Prophet Christ is, and how we aught to accounted him. First, that he was ordained of God: next, that he was faithful in his calling, for he says: He was faithful to him that appointed him: for in that the son of god was (as we have 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 glorify himself to be our prophet, but his father gave him this honour by his glorious voice sounding out of the cloud: This is my beloved son in whom I am well pleased, Christ ordained of God to be our Prophet. hear him: and let us take heed, not to refuse, or despise him, that is thus sent of God, and speaketh from Heaven, lest we should be found to strive against God. And here, that it is said: God appointed him: we see the root and fountain of this love, that Christ should come a saviour among us. It was not only in the person of the Son, who gave his life for his sheep: but it was also in the person of the Father, who so loved the world, that He gave his only begotten Son, that every one which believeth should not perish but have life everlasting. So that we know, as the work & instrument of our salvation is in Iesu Christ, God and man, who was crucified for our sins: so the first cause is in God the Father, who according to his own purpose and will, hath predestinated us in Christ, before the foundations of the world were laid, that we should be vessels of honour, to set forth the praise of his glory, who had mercy upon us. And as we must give unto our Saviour Christ, the glory of our redemption, in the sacrifice of his body, or else we deny him to be the Son of God: so we must give unto the Father, the praise of his mercy, that hath freely loved us, and predestinated us eternally unto life, or else we deny that he is the Father of our Lord Iesu Christ: for as this is our profession, that Christ hath done the deed: so this is our profession, that God the Father hath appointed him unto it. And as the Apostle speaketh here, that God appointed him to be our Prophet: so our Saviour Christ ever acknowledgeth, that he was sent of his Father. The second thing here witnessed of Christ, and in which we are assured he is our only prophet, & we are provoked to harken unto him, is: that He was faithful in all the house of God: This faithfulness is truth and integrity in discharge of this office committed to him, wherein he set all his care and industry, that he might be found faultless, that like as he was sent of God to be a Prophet to reveal his will: so he did faithfully perform it, teaching only the doctrine & ordinances of his Father: as in many places Christ testifieth this faith in his doing: My doctrine (says he) is not mine, but his that sent me. Again, I do nothing of joh. 7. 16. myself, but as my father hath taught me so I speak. And joh. 8. 18. again: The words that thou hast given me, I have given them. How diligently then aught we to hear such a Prophet, joh. 17. 8. as hath so faithfully spoken? And here we have all a very good lesson taught us, in the person of Christ, to what calling so ever we be called of God, in the same let us be faithful: if we be preachers, faithful preachers: if we be princes, faithful princes: if we be judges, faithful judges: if we be treasurers, faithful treasurers: if we be merchants, faithful merchants: what soever we be, faithfulness must be our praise: for as Saint Paul requireth of all: He that hath an office, let him be diligent in his office: so he giveth this as the praise of all diligence. It is required Rom. 13. 1. Cor. 4. 2. of every dispenser, that he be found faithful: and every unfaithful servant shallbe condemned in his work, in the day that his account is called for: for he that hath been unfaithful in things of this life, which are frail and few: how can he think there shall ever be committed unto him eternallthings, and infinite in number. And we must here also mark, that it is said of An account of our offices is to be made to God. Christ, He was faithful to him that called him: that is, to God: for unto God we must make our account of every work. It is true, that Kings make their under officers, but the offices are all of God: Kings serve to appoint the people in this ministery of man: but God alone appointeth them their work, which 1. Peter. is the ministery of his justice, and the safety of his people, of which he also will ask an account, and before him we do all that we do. When josaphat King of judah appointed his judges and officers, he giveth them this charge: Remember that now you execute not the judgements of man but of the lord. therefore in every office, thou bearest the image of God, 2. Cro. 19 6 & nothing must make thee break the righteousness of it: not thy profit, not thy pleasure, not thy kinsman, not thy friend, not thy Father, not thy King: for if thou do, thou hast sinned, and thy sin will find thee out in the day in which shallbe said: Come give account of thy stewardshippe. The Prince may set thee in the seat of justice, but the prince must not make thee pe●…uert justice: he may give thee an office, but he cannot give thee thy Quietus est, for the unfaithfulness of thy office: if magistrates & officers known this, they would not so ambitiously sue, as they do, & when they had obtained they would be more faithful than they are: but this is a desperate disease, and for me let it grow till it be rottenness in their bones: I speak not in hope of any amendment, but I bear witness of their sin against the day of vengeance. Further I say nothing, they have made their gain their God, and with the idol to which they are joined, let them alone. In this matter of faithfulness, which we have in hand, let us learn this: that as it is necessary in all, so it is especially necessary in the minister. And to the end that we may all learn what is the faithfulness of a minister, let us see what was in Christ, whose faith is the example for all to follow. It followeth: He was faithful as Moses in all his house: What was the faithfulness commended in Moses? Exod. 39 42 Num. 30. 〈◊〉 That he did in every point, according to that which God had commanded, and pretermitted nothing of all that the Lord had said. This was The faith fullness of a true minister. then the faithfulness of Christ, to do nothing but at the will of his Father: and this Saint john witnesseth expressly in many places, that Christ did and said all things, according to the word and will of his Father. And thus Saint Paul, when he would show the faithfulness of himself and his fellows, he says: He maketh no merchandise of the word of 〈◊〉. Co. 2. 17 God, nor mingleth it, as vintners do their wine, but speaketh as from God himself. And in another place, he says: He doth not mingle deceit with the word of God. Now, the word itself is called by 2. Cor. 4. 2. Saint Peter, the milk that is without all deceit, showing, whatsoever is else of man, it is falsehood, and no sweet nourishment of life in it: therefore he that is faithful, speaketh only the words of Christ, as S. Paul says, in clear and manifest declaration of truth. And expressly in plain words this is taught us by Paul, in the first Epistle to the Thessalonians, saying: Our exhortation was not by craftiness, nor by deceit, nor by uncleanness: but as God allowed of us to commit his Gospel unto us, so we spoke: not as studying to please men, but to please God, who trieth our hearts: neither ever did we either flatter you (as you know) nor sought subtle means to win aught unto ourselves (as God is our witness.) Here is the image of this faithful minister, like unto Christ, one that preacheth nothing but the word of God, nor for any cause but for God's glory. How many ministers know this, the Lord alone can tell: but how few follow it, all we this day are witnesses. And I may almost say here, as I said afore of officers: I speak not for any hope I see of amendss: for I assure you, it is almost with us in the ministery as it was in Esaies' time with the people of Israel: The whole head is sick and the whole heart is heavy, from the sole of the foot, to the Esal. 1. 6. crown of the head, there is nothing whole therein, but wounds & swellings and sores full of corruption: from the priests of the highest chairs, to the beggarly curates of the country, a general neglect is of this faithful teaching of God's people. The other & greatest part of unfaithfulness, is, when we corrupt and defile the word of God committed unto us, to mingle it with our own devices, & bring it into small account, that we might magnify our own traditions: this unfaithfulness we pray day and night, that the Lord would keep it from us, and we exhort you, in the name of the Lord, receive the word engraffed in you, which can save your souls, and receive the immortal seal which is the word of the living God by which you may be regenerate, & where in you have the power of God to salvation, through a pure faith: and have no trust in man, for every man is a liar. This faithfulness, by the grace of God, we bring unto you, and beseech Iere. 1. 2●…. you to abide upon the foundation of the Apostles 1. Pet. 1. 23. and Prophets: but of this faith, what one ●…ot or title is left unto our adversaries? Zimrie was as faithful unto Elahor, or Hazael to Benhadad, as they have Rom. 1. 16. Ephe. 2. 20. been faithful to the Lord Iesu, in this behalf: for what is it else but to be guilty of the death of Christ, 1. Re. 16. 10. to pollute as they have done, his Testament, which was confirmed in his blood? What is it but to bring him down again from heaven, or to raise him up again from the dead, to take away from us the word of faith printed in our hearts, by the preaching of his Gospel, and to send us to Rome to inquire of our religion? Surely (dearly beloved) I tell Deut. 30. 12 Rom. 10. 6. you true, and yet not I but Paul, nor Paul but Christ, that he that sendeth us beyond the seas, to learn our faith, when we have the word of God at home, he is an unfaithful creature, adulterating the word of God, and as one that would pull Christ again down from heaven: and all the Decrees, and decretals, and Constitutions of the church of Rome, which they have joined to God's word, and tell you, you must needs believe them, they are the very fornications of the whore of Babylon, and have no thing but filthiness in them: and if any doubt of it, let him consider what hath been said. This was the faithfulness of our Saviour Christ, to speak only the words which his Father had commanded him to speak. This was the faithfulness of Christ's Apostles, to preach only what our Saviour Christ had taught them. This is our faithfulness, to believe according to the preaching of the Apostles, and to be built upon their foundation: not the Pope, who hath exalted himself, and cometh with his dispensatious against God the Father, against his Son Christ, against his Apostles, and maketh Laws of his own, what a perjured and faithless creature is he? And thus far of the ministers faithfulness. Now, more touching this comparison here made between Christ and Moses, there is no doubt but the Apostle useth it the more to join the Hebrues unto Christ: for how they accounted of Moses he knew well, and what soever was spoken of him, they did willingly apply themselves to mark it, & learn it, & his praise did win their affections to be more equally bend to learn Christ. Taking this occasion, he beginneth his comparison, making this as common both to Christ & Moses: that either of them ruled in the house of God, and either of them was faithful in his charge: but yet so, as Christ was much more honourable, & therefore to be of us acknowledged our only Prophet. The place here alleged that Moses was faithful, is written in the 12. of Numbers, where GOD giveth him this testimony, and therefore maketh it a warrant, that God had choose him above all other Prophets, to whom he would more clearly and fully reveal his will: and therefore, none in all the children of Israel, not Aaron, not Myriam, not any to presume against him. A notable place and very fit for the Apostles purpose: for directly it teacheth, that likewise Christ, who of all other was most faithful, was also most glorified of his Father, to be a Prophet above all prophets: & where he says, That Moses was faithful in all his house: that is, in all the people of Israel, which was his Church, called in the Scripture many times The house of GOD, to show in how nigh a bond God had taken them: & that he addeth (All) it showeth, that to every one, Moses was ordained of God a Prophet to reveal all the will of God, neither any part of it was concealed from him that he known it not, neither kept secret by him that he would not declare it, but faithful in all his house, whom in all things every one should follow: and in this was an image of Christ to come, who in all the house of God should be absolutely faithful above all other that ever were before or after. here we have two especial things to learn. Christ was faithful in Christ is perfect in his work of the Church, and we can not add any thing to better it. Eph. 5. 17, all his house: if in all his house, then is there no piece of the house of God which Christ hath not built up unto perfection: for if any little part or parcel of it, be lest by Christ imperfect, then in it he was not faithful, to finish the work that God had given him. Our Saviour Christ then if we will receive him with all his praise, and give him the glory of all his work, we must confess he hath built a perset house, and made full all the holiness of his Saints, that they might be washed from all uncleanness, and at the last be presented by him, unto his father a glorious church, not having spot, or wrinkle, or any like: for he is faithful in all the house of God, our faith, our hope, our love, our wisdom, our worshipping of God, our order, our government, Christ hath taught us all, and he is unto us all, and him alone we must set to lead us in all our ways. If we should attribute unto him the great and highest mysteries, our predestination, our redemption, our justification, our sanctification, etc, and say, in such hard points he hath instructed us, but other things he hath left to be done by man: what were this but to say, Christ was faithful in building the stately rooms of his Father's house, to make the parlour, or hall, or great chamber, but nothing else: so, manifestly robbing Christ of his glory, that he was not faithful in all his house? And how are we blinded, if we do believe it: he that abased himself so low, that he refused not the shame and curse of the cross, what mean we to think, he did not abase himself to be with us in our own likeness, and reveal unto us & teach us all the will of God, what soever we aught to know or do? Let them go, themselves alone, and let not us walk in their counsel, who dare require more than Christ hath taught, or to presume to speak more than they have learned of him: which is, to make him unfaithful in some part of the house. another thing in this, is to be marked: if Christ were faithful in all his house, then are they no part of this house, which are not built up by him: he hath not only made all perfect, but he hath also done it alone, and not only he buildeth the house, but they alone are the house who are built by him: so that we if we willbe this house, we must know and feel his workmanship in us: and who soever knoweth him not, he hath no place in the house of God: for the faithfulness of Christ is in every part of it, which faithfulness, if it have not wrought in us, we belong not unto it. And thus far of this comparison with Moses, in which first the Apostle giveth them both their praise, that they were faithful in all the house of God. Now lest the comparison should seem equal, or Moses should be accounted as great as Christ: even as before he hath given Moses his due praise, to testify how he honoured so great a Prophet of God: so now he showeth the great excellency of Christ above Moses, that the jews may also learn to honour their Messiah, as it becometh them. It followeth: Now, this man is counted worthy of more glory than Moses, even as much as he which buildeth the house, hath more honour than the house: for every house is builded of some man, but he that hath built all things, is God. Here, in one especial point the Apostle reserveth unto Christ a singular honour above all other, and above Moses: that is, that Moses was so faithful a ruler of the house of God, that yet he was himself a part of it: But Christ is so a ruler of it, that he hath also built it himself. Now then, seeing the workman is more honourable than the house, & every part of it. Christ is so much more honourable than Moses. This reason, we see, is taken of the similitude of a house, a thing usual in our life, and understood of all: and seeing it pleaseth God, to teach us wisdom by so base similitudes, we are so much more excuseless if we will not learn. Will you see the difference between Christ and Moses? Look upon a house, & him that made it. When you see a fair house, who hath the praise? The stone and timber, and other matter: or else the workman that built them up together? So is it with Christ and Moses: Moses was faithful, it is true: and so is the stone and timber good, and sound, and very apt to abide the hewing, till you can frame it together. But what is this to compare it with the workman▪ Be it never so good, it is a lump without fashion, and never will have beauty in it, except the workman set to his hand: even so Moses, because he is flesh and blood, which nature our Saviour Christ hath sanctified to be a vessel of the grace of God, he was an apt matter to be made even a beautiful portion of this house: but what is this to Christ, without whom Moses had perished in his own corruption, and his nature had been lost, no piece of it to come into the house of God? Seeing then Moses is as a part of a house, and Christ as the builder, who hath set it up: Moses may have the praise, that he was set in an honourable place: but the praise is not his own, but the workman's that set him in: if we make a comparison between them. In this similitude of the Apostle, that it might be a ful persuasion to the jews, they must know certainly, both that Moses is but a part of the house, and that Christ is the builder of it. The first is a thing without controversy, that Moses was a part of the house: for how was he else one of God's Saints? or what comfort could he have had of all the promises made to Israel: if his own portion had not been in them, by being one of Israel? The other, that Christ hath built this house, the Apostle proveth it thus. It must needs be, that every house must be built of some body, and therefore the house of Israel, in which Moses was so faithful, was also built by some man: it grew not alone, no more than timber and stones can join together alone to make a house: who was it then hath built 〈◊〉 or who made it? who? but even he that made all things, and that is God himself: if then, as we have taught, Christ be God & the wisdom of his father, by whom all things were made, in heaven and in earth: and if he hath taken our nature, that in one person God and man, he might be a faithful ruler in this house of god: then he ruleth as the builder, as the maker, so much more glorious than all other, as the builder of the house is more glorious than the house itself: this is the plain meaning of the Apostle in these third and fourth verses. Now if it be here objected: Only God is the builder, therefore Christ being man, is also a part of the house: We grant it, he is a part, because he is as one of us, hath part with us, and we with him, he our head, and we his body: but as he is a part, as he is man: so he is the builder, as he is God: & therefore taking man's nature into the person of the Deity, to glorify it with his own glory, he in this person God and man, is now also the builder of the house: and therefore, all other must give him the pre-eminence of honour. If it be again objected, that Moses was also a builder, as S. Paul calleth himself a builder & a wise builder, 1. Cor. 3 10. it is true, that this name is given them, but only improperly, Rom. 15. 20 as unto the instruments by which God buildeth: for otherwise Paul may plant and Apollo may water: but there is no growing into the house of God, except Christ, who is God himself; give increase: for he is only the effectual builder. He (as the prophet David says) even the most high, hath Psal. 87. 5. established her: & by him all the body being coupled and knit together by every joint for furniture thereof Eph. 4. receiveth the increase of a perfect body, and is made a glorious house of God. It followeth now in the fift verse. And Moses was faithful in all his house, as a servant for the testimony of the things which should be spoken, but Christ as the son is ruler of his house. Here is an other difference, in which our saviour Christ far exceedeth Moses, and that is: that Moses was in the house of god as a servant, but Christ as the son. Now, how much more honour the son hath in his Father's house, than he that is a servant, so far Christ is above Moses, and above all. And in this, the Apostle needed not use many words: for the truth in all was clear, that Moses was a servant: all confessed, & God calleth him often his servant Moses. And that Christ was the son, no man doubted, and the Scripture giveth him plainly the title of the Son of God. This was unto the jews a very plain, and a very strong persuasion: for though they had been alievated from this Son of David, whom the Apostle preacheth unto them, never so much: yet they must needs confess it, Moses was but a servant, the Messiah must be the Son: therefore he to rule in the house for ever, and Moses to give him place. So now, this high honour of the Son of God, being given to this Christ crucified among them, they could not be offended at the words, but were wisely to consider, whether this was he they looked for or no: which by trial and searching of the Scriptures, when they should find true, than Christ should have the glory of our redemption, which thing, the Apostle now so carefully goeth about. here, we have all taught us a lesson of good humility, and how to know ourselves, and what place we have in the church of God. Who is there among us, dare advance himself above Moses? yet Moses was but a servant. Which of us is so great as an Apostle? Yet Paul saith, We confess 〈◊〉. Cor. 4. 5. ourselves to be servants of the Church. To the end there should be no more masters but Christ, it was necessary all other should be servants: and to the end he might be Lord alone, so GOD ordained it, that all his ministers The ministers are fellows, & Christ is only our master and Lord should be fellows: so they are all fellow servants that are appointed of God, for the ordering of his house. Moses, in singleness of heart, was, and was called a servant: Paul a servant: Peter a servant: all servants for the work of the ministery, to build up the body of the Saints of God: this is God's ordinance from the beginning. But of late, one is risen up, a beast full of hypocrisy, more lowly in name then any Apostle, or Prophet, and calleth himself a servant of servants: but as proud in spirit as the whore of Babylon, which maketh herself Lady over Kings and Emperors. And this deceiver hath thus, as we see, profaned the Lord's Sanctuary, and exercised tyranny in his Church: he hath driven out the servants which laboured in pain and lowliness to gather together, by preaching, all the people of God, and hath set masters in their steed, after his own likeness, who too too long have now kept the Church of Christ in bondage, and cease not to strive to keep it in bondage still. And therefore, we aught the more earnestly to pray, that God would give unto the nurse▪ fathers, and nurses of his Church, that is, to Kings and Princes, wisdom to see it: and then we should have hope, that they should also find grace to amend it. But let us return to the Apostle. When he hath thus showed, that Moses was but a servant, he telleth after, wherein his service was, and what was his faithfulness in it. I●… followeth: For a testimony of the things which should after be spoken. For this purpose, Moses was a seru●…unt, and in the performance of this duty, Moses was faithful: he was a servant, to bear witness unto the people of all the words which God should speak unto them, that is, a servant faithfully declaring all the law of God: for these words. The things which should after be spoken●… though they be truly understood of the Gospel of Christ, because in the figures of the law, it was shadowed: and Moses also himself did bear witness of Christ: yet because here is comparison made between Christ and Moses, distinctly speaking of both their callings: therefore I rather take these words of the Apostle here, only to be spoken of the law given by Moses: so, Moses was a servant to bear witness of all the things which should be spoken of the Lord. Here is the full office and whole authority of a true servant, faithfully to do his masters message. And Moses, the most renowned of all Prophets and greatest among the people of Israel, what was he? A servant, to declare unto the people all that the Lord had spoken. Who is he now will presume above Moses, to speak of his own head, ordinances, and laws which the Lord hath not made? who will establish decrees of his own in the house of God? Whosoever he be, he shall carry his judgement: he is not a servant, as Moses was: because he beareth not witness only to the words that God hath spoken: but he exalteth himself to be a master, and hath a mouth that speaketh proud things, because he presumeth in the house of God, to give laws & orders of his own: for if he were a servant, he would do the work of a servant, and bear witness what his master had said. And here by this place, we may well expound it that the Apostle Paul, james, Peter, writ themselves the servants of Iesu Christ. The word itself is manifest proof, they speak nothing but the words of Christ, no decree, no constitution, no order was of their own, they were but servants: but all was of the Lord Iesu Christ, who was their only master: and as their name giveth this testimony unto them, so Paul openly affirmeth it in plain words before king Agrippa, that even to that day, he never witnessed any Act. 26. 〈◊〉. thing, neither to great nor little but only that which Moses before, & all the prophets had said, should come to pass. Then let not the papists hereafter say, when we speak against all their vain devices, that they are traditions left by the Apostles: for as they have not the Apostles places, but in stead of servants are made Lords: so they hold no whit of the Apostles doctrine: or if they will still avouch it, that the Apostles have delivered all such things as they teach, than they must show where Moses or the prophets Rom. 12. have foretold it: for the Apostles were servants to bear witness only of such things, as God had spoken by his servants before them, that is, by Moses & the prophets, without whose warrant whatsoever cometh, we may boldly say, we utterly refuse it. It followeth: But Christ as the son is over his house. In this name (Son) he doth not only give pre-eminence to rule in the house, but a perpetuity to dwell in that house, and to reign (as the scripture saith) in the house of jacob for ever: So that, being the son of God, who is heir of all things, he ruleth in this house as Lord & governor, whose commandment alone doth stand. And again, being the Son of God, eternally begotten of his Father, he ever did and shall do to the end, rule and have the sovereignty in this house: and who soever he be, in this house, shall presume against the Son, as a rebellious servant, he shallbe cast out of the house, and an other shall have his room. Therefore, even as before the Apostle made his exhortation, that they would consider this Apostle & high Priest of their procession: even so let us, & humble ourselves under this high Lord in the house of God: let us obey his voice and (as Solomon saith) be more ready to hear, then to offer the sacrifice of fools: and let us be all faithful in our calling, that before him we may have a good account: especially the minister, that he will be a faithful servant, keeping his fellowshipp in the church of God, and bearing witness of all that the Lord hath spoken. And now let us pray etc. ¶ The fourteenth Lecture, upon the residue of the sixte verse. 6 But Christ is at the Son, over his own house, whose house we are, if we hold fast that confidence and that rejoicing of that hope unto the end. AS the Apostle hath generally before exhorted them, to harken unto Christ: the high Priest and Apostle of our profession, showing the necessity of our so doing, because of the excellency of Christ above all other, who were sent of God unto us: yea, above Moses himself: so now more particularly, he applieth this unto them, and showeth that by necessity of their condition and calling, they are bond especially to this duty: because they, even they themselves are this house of God, whereof he speaketh, of which, Christ is the builder, and in which he ruleth above all: so that they may be sure, it was all one to deny Christ to be their only Prophet, and to deny themselves to be the house of God. To this our purpose are these first words: Whose house we be. Another purpose of this speech, is, for their better instruction in the truth of the gospel of Christ: that they should not, as their fathers did, hold their faith toward God with respect of the Temple, then commonly called the house of God: nor with any religion of all the ceremonies used in it: for all these things had an end. God was now go out of the sanctuary, & dwelled no more between the Cherubims, but had made him a new tabernacle to devil in, which was the body of man: which tabernacle only we must have care of, to keep it pure from the concupiscence of the flesh, and to keep it holy from the vain inventions of our heart, & then the Lord should be always with us, as with the people whom he had choose, to make them an habitation for himself, and a tabernacle of his glory. To this end also the Apostle says, Whose house we are: this we must learn in all like places of scripture, where we are called by like name. Saint Paul says: Do you not know that you are the temple of God, & that the spirit of God dwelleth in you? And again: Do you not know, that your body is the temple of the holy 1. Cor. 3. 16. ghost which is in you, and which you have of God? And again, 1. Cor. 6. 16. You are the temple of the living God, as God hath said: I will dwell in them, and I will walk in them, and they 2. Cor. 6. 16. shallbe my people, & I willbe their God. And again: We be no more strangers and foreigners, but fellow citizens with Ephe. 2. 19 the Saints, & of the family of God. In these and all such places, we be taught, that the temple which was once the house of God, is now taken away: and all the religion of the temple, which was once the service of god, is now finished & hath his end: from henceforth, there is neither circumcision nor uncircumcision, neither jew nor Gentile, but Christ is all in all: the pure & chaste body is his holy tabernacle, & spirit and truth is his heavenly worship: thus much directly the apostle teacheth them in these words: whose house be we: & therefore called the house of God, because his holy spirit dwelleth in us, as appeareth in all the places before alleged out of Paul. It followeth now: If we hold fast the confidence & rejoicing of our hope unto the end: these words he addeth, to teach them manifestly to know themselves, whether they be this house or no: for if they be, they do hold and shall hold the rejoicing of their hope, constantly and faithfully unto the end. These words (dearly beloved) let us mark them well, and learn them every iott and title, with a wise heart: for they contain a blessed instruction, & most necessary for our time. There is not this day any other thing, that holdeth back a great number from the gospel of Christ, but only the ignorance of this one sentence: for what say all our adversaries against us, but only this? Shall we leave the Catholic Church, to believe a few new sproung up? Shall we leave the Church, & follow Luther or Zuinglius! The Church hath believed as we believe, the Church hath taught as we teach, & in the Church we abide: thus, under the name of the church, the church, the world is mocked, & as Paul says, the hearts of many men which are nor enill are seduced, so that though they have no thing to blame in us, yet they dare not come unto us, lest they should forsake the brotherhood in the Church of Christ. This general plague is easily cured, and all the evil of it is soon remedied, if we can but hold our peace, and hear the Apostle speak for us all. This same very question is here handled: the jews were now afeard to receive Christ, they thought him a new doctor, they had Moses, the temple, the ceremonies, things full of excellent glory: and they were sure the church was here, and these things were in the Church, to leave them all soudenly, and cleave to Christ alone, were to leave the Church, and follow new doctrine. The Apostle to stop this offence, he setteth down first this plain doctrine without question, or controversy, that the church of God, or (to use his own word) the house of God, is not any building of wood or stones, not any city, or any material Temple, but man is the house of God. Here first we learn one necessary lesson. Will't thou know the house of God, that is, his Church? Look not at jerusalem, nor at Mount Zion: for neither the City, nor the Temple in it, are now the house in which God dwelleth. It thou doubtest know it for a truth, that jerusalon long since is trodden down of the Gentiles: the Turk and Infidels have defiled all the stones of i●… & for the temple, there are many hundred years since the uncircumcised have entered into it, and the abomination of desolation hath stood in the holy place, that it might be fulfilled that was spoken by the Prophet Daniel. This therefore learn for a truth: The Church of God is not in any material Temple, not it is not known by any City or Country, jerusalem, that for this cause, once was the glory of the world, and the beauty of the whole earth, hath no more this dignity: neither shall it be given to any place for ever: but to find the Church of God, seek in the heart of man: for the Apostles have all spoken plainly: We are his house. Now, let Rome go and boast herself, and pronounce her proud decrees, that in her palaces the Church of Christ doth devil: let all her lovers strive for her, praises, that she is our mother: her we must serve, upon her we must wait, she cannot err: against all these children of pride, we dare set out selves. The house of God is neither in Rome, nor in the Capitol of Rome, no more than it is in Egypt, or the high pinacled Churches in Egypt: but in every nation and in every country, the men that fear God, and work righteousness, they are the church, and the house in which God doth dwell. And as the Lord hath done to jerusalem, and to the ruins thereof, that the place should not boast of the Oracles of God: so God hath done to Rome, to the idols thereof, that their boasting should be in vain of the church of God: for what was Rome, even from her birth, but a City built in parricide, then strengthened with robbery, and made a sanctuary for murderers of all nations? What was it after, but a slaughter-house of the martyrs of God? And what is it in ours and our father's days, but the Queen of pride, the nurse of idolatries, the mother of whoredoms, the sink of iniquity, out of which sorceries, witchcrafts, poisonings, adulteries, rebellions, and bloody wars, have overflowed the whole earth. I lie not on them (dearly beloved,) neither they themselves can accuse me, if any of them hear what I say. A thousand testimonies I have of this, out of their own stories, and ten thousand rhyming verses Citatur. Ca all test. ve●…. to 535. have been made against them, for their great iniquity: by example of one, learn the residue. A hundred and forty years past, one saith of Rome, and of the Pope thus: Imatenet jupiter, c●…lum habet Pluto: Et accedit dignitas animali bruto: Tanquam gemma stercort aut pictura juto. We have brought GOD into Hell, and the devil into heaven, dignity is now added to a brute beast, as a pearl to a dounghil, or a fair picture to a piece of dirt. Even such as these are, and no better, a thousand testimonies are of the Church of Rome, all which, if we could not believe, yet let us believe our own eyes: we have seen his wicked dispensations, the brother to marry his brother's wife, & the sister to marry her sister's husband, the uncle to marry his niece, and the nephew to marry his aunt. We have seen his bulls to make the subjects rebel against their princes: we have seen his stews in open & known places. The Turk hath no more defiled jerusalem, than the Pope hath defiled Rome: and all the altars of Mahomet are not so unclean, as the Pope's reverend altars, which serve for Sodomites: and as the Pope's honourable churches, in which they nourish up amorous boys. Nulla hie arcana ro●…elo, Mantuan says: I speak no secrets, the world knoweth this well enough. And yet, if they will boast, The Church of Rome, the Church of Rome, shall we still believe them? or shall we rather believe the Apostle: that the church of God is not neither Rome, nor not Rome: but in Rome and out of Rome, the men that fear God are the Church of Christ. And let this be our first lesson, here taught us 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 town: but as where the carcase is, there are the Eagles: so where are men that believe in Christ, there is his Church. This is the Apostles meaning, when he says: Whose house are we. Now as we have learned to seek the church, not in places, but in the hearts of men, so in the words following, 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 assembly of the wicked. It followeth: If we hold steadfast the confidence and rejoicing of our hope, until the end. Here the Apostle setteth down three especial marks and properties, by which the Church and children of God are known: the first is the joy of their hope, the second the assurance of it, the third the constancy and perseverance unto the end. The joy of our hope is, a present feeling of immortality and the glory of God, which the holy Ghost kindleth in our hearts, & filleth us with all heavenly gladness, according to the promises preached in the word of truth, which is his Gospel. And let us not think, but that God hath done thus with us, whom he hath choose to eternal life. He hath prepared our hearts to know and feel his unspeakable gift, which he hath given us: for if we should bestow any gift upon men, we are not so unwise to give a precious thing unto him that knows not what it is: we would not give him a Diamond that would think it to be a piece of glass: nor we would not give him a pearl, that would think it to be a grain of salt: for so we should lose both our labour and our thanks. And shall we think the Lord will so bestow his heavenly blessings? will he give his gifts to those that know them not, who can not give him again the praise of his goodness? no, he will never do it, but as Peter saith, he hath taken us for his own people, to the end we should show 1. Pet. 2. 9 forth his virtues, that hath called us out of darkness into his marvelous light: & therefore, if we be in the covenant of his grace, appointed to the inheritance of his glory, it is impossible we should not feel the comfort of it, and know the height & breadth of his great mercy and grace. If there be a barren and fruitless man, that knoweth nothing of all this, in whose ears the sound of the name of God hath neither fear nor reverence, and in whose heart his knowledge hath neither joy nor gladness, he is yet a stranger from the church of God, and cannot challenge any part or fellowship of the Gospel of Christ: for while he can feel no greater pleasure than of bodily delight, his eye to see, his ear to hear, his mouth to taste, his skin to touch, why is not the ox as good as he? for these things are unto the ox as well as unto him: or if honour, riches, authority credit, favour, be the things he love most, and in which he hath greatest comfort: what is he better than the Pagans & infidels that were before him, in whom this desire was as much, and this delight much more abounding then unto us? for we, in respect of them are beggarly tenants: and they in respect of us were monarchs of the whole world. If these things could make the house of God: the house of God were among the beasts of the field, or among savage people worse than beasts, whose desires, if they be our desires, and their delights, if they be our delights, we shallbe of them, and they of us: but the house of God shallbe of neither of both: for in the house of God is this hope that we speak of: a feeling (I say) of God's glory, in which we have pleasure more than in all the world. Let us take an example of Paul in steed of many, he protesteth thus: I account all the world to be loss unto me: Phil. 3. 8. yea, I account it but as dung, to the end I may win Christ: have 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 us here in these words: if we hold this rejoicing of our hope steadfast unto the end. Another thing here to be learned, if we will know ourselves to be this house and Church of God, is that as we hold this hope, so we must hold it steadfast, and without wavering, unto the end: for so the Apostle saith: We must have steadfast assurance of our hope: he calleth it in the sixt chapter, A full persuasion of hope. Saint Paul calleth it, His intentive hope, a hope, in which he shall never be frustrate. Ca 6. 12. Phil. 1. 20. So that this assurance, and full persuasion, is in a true and living hope, and it casts out mistrust and wavering, even as faith doth: for faith & hope cannot be separate, neither in nature nor property: but if you have faith, you have hope: and as your faith is, so is your hope: a sure faith, a lively hope: a wavering faith, a blind hope: for our faith is a persuasion of the love of God in Christ, & our hope is an apprehension of the glory which by that love is given to us. It can not be that we should know the love and grace of God, which is our faith, but we must know the fruit of his love, that is, his glory, & eternal life, which is our hope: if therefore we be sure, God doth love us in Iesu Christ, we are also sure that God will glorify us through Iesu Christ: and as our faith rejoiceth in God's favour, so our hope rejoiceth in God's glory: and as our faith is sure that nothing shall separate the love of God from us, so our hope: longeth after the incorruptible inheritance which we feel and know is laid up in heaven. So this constancy and boldness of our hope, without wavering, laid up in our breasts, and crying still within us, Come Lord Iesu, this hope is our warrant we be the house of God. And all this I speak more plainly & in more words, because there are so many which either cannot or will not understand it: for they conceive no other thing when we speak of hope, but a desire to have a thing whereof we doubt, & if we ask of them, whether they be sure to be saved through Christ, they will answer they can have no assurance, for them how could they hope? thus they make them a hope of their own, a new hope which the Church of God knoweth not, a doubtful desire of a thing they wish, in stead of a present feeling of the thing they long for. But let us be wise hearted, and know before the Lord (as the Apostle here plainly teacheth us) that we be the house of God, if we hold the rejoicing of our hope steadfast, and sure unto the end: and if there be an other people which have cast their hope from them, and taken in stead of it a new fancy, worldly minded men, which bring our worldly speech to measure the truth of God, because in worldly things, we say we hope of that which we can not surely tell whether we shall have or no: therefore to make also the hope of salvation, a desire in us, whereof we are uncertain: if (I say) there be any such people, let them boast they are the church, yet we know they are not the church, but an absurd people: for let them answer me but this one question. I ask of them whether they be sure they are the church of God or no? if they be not, sure they be blind leaders of the blind: & shall we follow them who know not whether they go? If they be sure, do they think the Church of God can perish? if it cannot, the hope of it is sure, and no man can come into it, but he must have his portion in this assurance of hope. And all this I speak not as though God's children are every one, and always in this assurance, for sometime their faith is weak, and their hope is shadowed, that they might humble themselves under the hand of God, till they do acknowledge their own unworthiness: and hunger and thirst after the righteousness of Christ: but in all their weakness, they will confess their sin, and say, they aught more assuredly to hold their hope: only this I say, and this the Apostle saith, this is the doctrine of the house of God, that they aught to hold the rejoicing of their hope steadfast, and sure unto the end: and this doctrine, that our hope is doubtful, and can not have any assurance of the thing we hope for, this (I say) is not the doctrine of Christ, nor of the house that he hath built, but of some other, an Idols house, & house of idolaters, that either know not whether their God be faithful & just, or but a deceiver: or whether themselves should believe his promises, or rather mistrust them. And thus far of the church as here the Apostle hath described it. Now, the third thing which we must here mark for our instruction, is perseverance: for so he saith: We m●…st hold our rejoicing continual unto the end. A most necessary thing, and such as without which all our labour is lost: but a thing hard to attain unto, & full of difficulty: know it by the experience of it: for scarce one of a great many doth grow up into fervency of zeal, & so continueth unto the end. And therefore the more danger is unto us in this behalf, the more watchful we must be to avoid the peril. Let us first know it, & persuade ourselves in it, there is no pleasing of God, but in this perseverance unto the end: for even as the prophet saith, so we shall found it true: If the righteous man of an hundred year old shall forsake his righteousness, the Lord will also forget all the righteousness that he hath done: and a most just cause why our sins should be imputed, if at any time we should faint & fall away: for he that can measure his obedience to God by days & years, & accounteth times how long he will walk before the Lord, he is not worthy to be reckoned among his servants, nor to be one of God's children: for God is not as men are, nor his rewards are as the rewards of princes: he measureth not his gifts, by such scant accounts of years, and months, and times past, as though at last he could be envious at our prosperity, but he filleth his hand with blessing, and his love with immortality, neither is there any end of his mercy: and if we shall come to such cold reckoning, to score up our years and number our doings, like apprentices or hired men, let us go serve some God that again scoreth up his benefits, and with an evil eye looketh upon his lovers: let us worship with the papists all their abominations: Saint Cornellis, who can only keep us from the falling sickness: S. Apolline, who will help us of the toothache: or some other Gods of the mountains, or Gods of the valleys: if thou have such a God, that can do so little good, make thy bargain thereafter, and serve him, by times & moments. But if thou serve the Lord God of hosts, whose mercy is over all his works, and whose infinite goodness doth endure for ever, thou servest a bountiful Lord, who giveth thee all things, & upbraideth none: & thou mayest not be a niggardly servant, to give unto him either thy hand or thy foot, but all is of him, & withal y● must serve him. Thou servest a loving lord, who will not cha●…g his favour towards thee for evermore: & thou mayst not serve him by account of days, but to the last hour thou must ever be faithful. A perfect God, a perfect servant: an everlasting God, a perpetual servant: if thou fall at the last, thou art fallen from him, and not he from thee: & thy condemnation is of thyself. Therefore our saviour Christ hath given us a clear warning: that He that setteth his hand●… to the plough Luke. and looketh backward, he is not meet for the kingdom of heaven: but thus his promise is unto us: He that persenereth Matth. 24. unto the end, he shallbe safe: and in this assurance Saint Paul held the rejoicing of his hope: I have 1. Tim. striven a good strife. I have finished my course. I have kept my faith. Now the crown of righteousness only is behind, which he will give me, who is the righteous judge. Even ●…o (dearly beloved) let us be constant, let us cast away the burden that presseth us down, and this sin which so easily compasseth us about, and let us run with patience all out the race which is set before us: so we shallbe like unto our saviour Christ, who for the joy that was set before him, did despise the cross, and is now the author and finisher of our faith. The greatest enemy we have to make us slumble and fall, that we should not hold this constancy, and perseverance unto the end, is, our own flesh. And if it may have any rule in this work, or if we consult with it in these heavenly things, we are undone, and all our labour is lost: for our flesh will like of nothing long. All delights must have their change, and the greater the pleasure is, the nearer is safety, in any thing what so ever appertaineth unto the body. Wouldst thou never so feign cell thyself to serve any thing, thou shalt find nothing that will give thee a perpetual pleasure, to buy thy service: hunger & thirst are soon satisfied, the heavy cyclid is easily filled with sleep, labour hath weariness, and rest is soon tedious: all play and pastim●…, which so many make the crown and garland of their life, this also is dullness in a little while, and this garland is as withered hay: an other thing must come to take this up, or rather than this should be still, we would never play while we lived. Thus, as the night doth overtake the day, and the day doth drive away the night; so our worldly pleasures run one after an other, and the best of them all do not endure long. Even as Solomon saith, The eye is not satisfied with seeing, nor the ear with Eccle. 1. 〈◊〉. hearing: but be the tune never so sweet, at last we desire another. This flesh and fleshly mind, if we shall bring to our religion, can we (think you) persevere in the profession of it? We cannot: not more than the Cat of the mountain can change her spots, or the black Moor can change his colour. If therefore we will hold this excellent virtue of perseverance unto the end, let us make a good beginning: even that God (who changeth not) with his holy spirit which never forsaketh us, may kindle our hearts with the love of his truth, which shall nor be quenched for evermore. This it is I say: let this be our coming unto the Gospel, in this preparation of our heart, that our heavenly Father, the God of all grace, may give us his spirit, that we may love his truth unto eternal life, This beginning shall have still increase, and have at the last a perfect work: but if this be not it, if the love of God be not all we look for, if ambition, authority, riches, praise of men: if any fleshly affection be with us, when we have our purpose, our work is at an end. Or, if by occasion the Gospel shall hinder this purpose, our religion is at an end, far well the Gospel, Book and all: we begin to sing, a new master, a new. But o man blind and foolish! What is thy glory but in shame? and what is thy song but lamentations and mourning and woe? Thou hast got, in deed, a new master: for thou haste forsaken God, who is from the beginning: and servest the crooked serpent, who was an Apostata afore thee: and yet thou haste no new master, but whom before tho●… servedst in hypocrisy, him now thou servest in vanity, and he holdeth thee bond, even as he will himself. Let us take heed (dearly beloved) and never be overtaken of such a shame. Let us feel our hope, rejoice in it, love the glory that is set before us, enlarge our hearts to comprehend immortality, and with all our soul serve the God of glory. Let us delight in his statutes, & judgements, and make them our songs in the night season: so we shall know we be the house of God: we shall have this perseverance, whereof I have spoken, and we shall not be confounded for ever. Now, let us pray etc. The fifteenth Lecture upon the 7, 8, 9, 10. & 11. verses. 7 Wherefore, as the holy Ghost says, To day▪ if y●… shall 〈◊〉 his voice. 8 Harden not your hearts, as in the provocation, according to the day of the t●…tion in the wilderness. 9 Where your fathers tempted me, proved me, and see my works forty years long. 10 Wherefore I was grieved with that generation, & said, They err●…●…uer in their heart▪ neither have they 〈◊〉 my ways. 11 Therefore I snare in my wrath, if they shall enter into my rest. WE have heard hitherto in this third chapter, how the Apostle hath taught, that our Saviour Christ is our only Prophet, faithful in his work, even as Moses was faithful; 〈◊〉 much more honourable than Moses, as the workman is above the house or the son above the servant: & this house which Christ hath built, and in which he reigneth, are even we ourselves: if we hold fast what he hath taught, & rejoice in the hope of it unto the end. Now, he addeth another reason, take●… of the Prophet David, who inspire 〈◊〉 this of Christ: To day▪ if you hear his 〈◊〉 〈◊〉 ●…y ●…ll circumstances of the time & words doth manifestly appear, & therefore let us open our ears & hear this excellent prophet, and never suffer his doctrine to fall unto the ground: to this purpose, he allegeth this long sentence of the prophet David, and beginneth thus: Wherefore, as the holy Ghost doth say: he had before exhorted in his own words, he addeth now more weight by the authority of the Prophet David, to prick them the more that were dull to learn: for howsoever they would otherwise have made light account of the Apostles words: yet to have despised the admonition of so high a Prophet, it had been intolerable, even among themselves. And to the end he might fear them yet more with their sin, if they would not hear, he nameth not the prophet David, whose words they known well enough, but he nameth the holy Ghost, who spoke in the Prophet, that they might know, to refuse it were not to refuse a man, but God, who spoke by man unto them: for this purpose he beginneth thus: Wherefore the holy Ghost doth say: and let us here learn, even as the Hebrues aught to have learned, with reverence to hear and to obey the word, (for it is not the w●…orde of man but of God, no●… spoken by man but by the holy Ghost.) So saint Paul speaking of the scripture, he giveth it this title of special honour above all writings, that it is inspired from God: and Saint Peter saith, 2. Tim. 3. that prophesy is not of man or man's wisdom, but the holy men of God spoke as they were carried of 〈◊〉. Peter. 1. 21 the holy ghost. This must breed in us a singular regard of the word of the Prophets, except we be exceeding blind: for if I do believe in my heart, as I confess in my tongue, that God only is wise, God only is holy, God only is our Lord: then I must needs acknowledge, that his word only is my wisdom, and my understanding before all people: his word is my warrant, of all pure, holly and blameless religion. If I do confess that God only hath immortality, and is in light that shines for evermore, then must I needs also say, as Peter saith All flesh is grass: & the glory of man is as the flower 1. Pet. 1. 23. of the field, the grass withereth, and the flower vadeth: but the word of the Lord endureth for ever: To be short, if this be a commandment unto me, Thou shalt have none other Gods but me: let me hold this as a commandment from him, that I have no word of life but his, yea whatsoever I own unto him, in the thoughts of my mind, in the words of my mouth, in the works of my hands, in all my life: If this be his word, this must be my teacher, and in obedience of it, I must do all that I do, make this account of the word of God, or you make no account of it at all: and make not this account of any other thing, or else thou worshippest God and an idol too. And consider (I beseech you) but this one thing, and mark it well, that the Scripture is thus called, the The word of God. There is no doubt, but Psal. 113. 3. the name of God is great over all the earth & his name is praised from the rising of the sun to the going down of the same, neither is there any creature, but it showeth forth his glory, yet hath not God reserved the ●…ound of his name to be called upon 〈◊〉 the name of any creature, but he hath given this only to his word. We do not say, The heaven of God, nor the earth of God, nor any thing in them under the name of God is noted notwithstanding they show forth his glory: but the writings of the Apostles & prophets, by this name we know them. The word of God: why else? but that his wisdom, his power, his glory, his mercy, especially, and above all things shines in his word: and therefore let us persuade ourselves, that his majesty can not be so highly offended in any abuse of all his creatures, as when his word is despised. When man saw not his eternal power and Godhead, which was manifest and might have been known, in the works of the creation of the world, yet God did oversee all their ignorances, and had pity on them, he gave them a better testimony of his presence, & made his word known in the mids of them, that they might believe it, and be saved: which word whosoever shall despise, he hath despised the power of God by which he should be saved, & is more guilty before god, than pagans & infidels which never known him: neither can there be any other mean of salvation unto him. To this effect (no doubt the apostle giveth this reverend speech to the prophesy. The holy ghost hath●… said. Thus having prepared the people to hear & regard, he setteth down the words of the prophet, as followeth: To day if you will hear his voice, harden not your hearts, as in the bitter murmuring in the day of tentation in the wilderness, where your fathers, etc. To understand this exhortation well, we must see the whole purpose of the psalm. The prophet maketh this psalm, no doubt, as a preparation for the people in all their holy convocation, how to present themselves before the Lord: after the same manner, in a good and laudable custom, we use it now in the church in our service unto God, beginning with this Psalm, to stir us up into fear and reverence, & an earnest desire of the praise of God. O come let us sing unto the Lord etc. and because our zeal toward God is faint, and hypocrisy hath infected the hearts of many: therefore the Prophet toucheth them nearer, that if they will stand acceptable before God; delay not, nor be faint hearted, but even speedily & with a good courage: Today if you will hear his voice harden not your hearts etc. And he rehearseth the examples of their fathers who tempted God, and fell in the wilderness, the fear of whose examples should make us wise. This being now the plain meaning of the prophet, you see how fitly this Scripture is alleged by the Apostle: as then the Prophet cried unto them in their assemblies. Today if you will hear his voice etc: that they might keep holy their Sabbaoth days, and be holy in their assemblies before their God, to hear his word with humility, and offer themselves in a holy obedience unto it: So here the Apostle, applying it unto Christ, who then spoke by his Prophets, that his word now might have also the reverence of his own person, he saith also to them: Today, if you will hear his voice, harden not your hearts. etc. Now, touching the words that he saith, Today: Today. he means all the time in which the gospel is preached, teaching us hereby, that so long as the word is preached, so long salvation is offered. In like sense Saint Paul exhorting the Corinthians not to receive 2. Co. 6. 2. the grace of God in vain, allegeth this saying out of Esaic: I have heard thee in an acceptable time, and in the day of salvation have I succoured thee: whereunto he Esa. 1. addeth: Behold, now is the acceptable time, behold now is the day of salvation: plainly expounding this time & this day to be so long as the gospel is preached: by which we learn, how great a benefit it is to hear. Christ preached: for then God offereth himself unto us, than he stretcheth out his hands (as the prophet saith) to embrace us, than he calleth us to come unto him, than he will accept us, then is the time of salvation for us: all his favour, love, mercy, goodness, all his graces are laid out unto us: he hath opened the heavens that we might see, and showed forth his glory, that we might understand, and be no more unbelieving, but believing. And what excuse (trow we) can we take up, to bring before him, if this Gospel of grace, of peace, of life, be preached unto us, and not regarded? Therefore, even as the Apostle saith afterward, so let us learn. While the Gospel is preached it is still called, Today: harden not our hearts against it, through the deceits of sin. And this (I beseech you) once again to remember, that when the Gospel is preached unto us, than it is Today. Take away this word preached, which is the power of God to thy salvation, and what time art thou in? Sure in the night in which no man can work: for this is the day, when his voice is herded. Even as the days of our life, they arise with the sun, and go down again with it: so the day of our salvation it springeth in the preaching of the Gospel, and it is shut up again with the ceasing of that voice: and therefore the holy ghost says, when our saviour Christ doth come to Capernaum in the borders of Zabulon and Nephtalim: The people that sat in darkness Matt. 4. 16. saw a great light, and to them that sat in the region and in the shadow of death, light arose up unto them: this light is the light of the son of righteousness: how long so ever it shines, so long shines the acceptable time and the day of health: now would I feign know, what avail prayers for the dead: what helpeth sacrifices for them in purgatory: is not this Son go down upon them? is it not night with them, and they all have made their beds in the dark? Have they any more ears to hear: or are they not as men dead long ago? How then can yet their state be changeable? How can they obtain grace, mercy, & peace, by our intercession? If they can, the Apostle saith not true: that it is no longer, Today, then while the Gospel is preached: Saint Paul says not true, that now only is the Acceptable time: our Saviour Christ deceived us, when he said, The night cometh in which no man can work: but this was the envy of the devil, to bring us in a fools paradise of prayer when we be go, that we might not regard the God of glory while he offered eternal life unto us. And for the Saints that are dissolved, and be with Christ, they shallbe witnesses against us, of our madness, which esteemed them as tormented souls of purgatory: and other whom God hath taken away in his anger, to make them dye in their sins, when we fill their hands with our foolish prayers, we join with them in rebellion against God: but their torments can not be healed with medicines, and therefore as an unprofitable and evil thing, so let it go: let the dark fancies of dead men alone, and let us do our duty one to another, in all prayers & works and love, now in this time, while we may do good, and while the day is yet upon us. Now further, where it is said: If you will hear his voice. we learn by warrant of the holy Apostle, that our saviour Christ was ever the prophet of his church in virtue and power of his spirit, even from the beginning, as well as in nature and substance of manhood, after he was born of the virgin Marie: So the Apostle afterward again says of the prophet's times, that The voice of Christ did shake the earth then: & in all Cap. 12. 26. the disobedience of the people of Israel, in the wilderness. Saint Paul says: They tempted Christ: as noting him to be their guide and leader in their desert 1. Cor. 10. ways. And this is the true acknowledgement of our Saviour Christ, to be the lamb killed from the beginning of the world: to confess that he is, and ever was, the mediator and redeemer of his church, and the well-beloved son of his father, and the prophet for ever, whom he had ordeived for his people: all which when we shall believe, than we shall boldly say, as this Apostle saith: jesus Christ to day, and yesterday, he is the same: and the same abideth for evermore: Cap. 13. 〈◊〉. the same Prophet, the same faith, the same hope, the same God, even as we confess one, and the same catholic church. As our fathers were saved, so are we: and at this day we believe, not only as Paul and Peter did believe: but we walk in the steps of that saith: which was first in our father Abraham: yea, and in all patriarchs before him, as we have all had but one heavenly master. And whatsoever outward ceremonies God hath ordained, according to the diversity of times, they were ever appointed to be schoolmasters to lead men unto Christ, in whom only GOD was well pleased, and without whom there is no salvation. And herein the singular love of God to us hath appeared: and these days of the Gospel preached, are above all other blessed days: because this Saviour hath showed himself unto us, and hath been in the mids of us, flesh of our flesh, and bone of our bones, and we have seen his glory as the glory of the only begotten son of God: and he hath revealed unto us the clear and shining way of this salvation more openly than ever before: and therefore let us hear the admonition: To day if you will hear his voice, harden not your hearts. And here that he says: Harden not your hearts: we see how great a sin we commit, in not hearkening to the voice of God, we harden our hearts and cover them as with a covering of brawn, that they may not be mollified with the grace of God: for the word of God is living, and more sharp than a two edged sword, and entereth to the division of the soul and the spirit: neither is it possible to keep it out, but as a sword, so it will pierce our heart, except we have made it hard as flint. And as he saith: Do not you harden your own hearts: so let us persuade ourselves, our sin is our own, and we have done it, we may not excuse ourselves, as the manner of some is, and say our hearts are hardened whether we will or not: and who can do withal? True it is, and the Prophet saith it: We have of ourselves stony hearts, and all the imaginations Ezec. 11 19 &. 36. ●…6. Gen. 8. 21. of them are evil, even from our youth: so that all men, father & children, may say a like: we know that in us (that is in our flesh) there dwelleth no goodness, but what so ever the corruption of our nature is, be it never so great, yet our fault is never the less, no more than if we had an Angel's nature, which willingly and wittingly we would pervert: for unto our corrupt nature, we bring of ourselves a perverse will, which did corrupt the Angel's nature, and made them fall from God: so lay no more thy fault on thy nature, for thy will is set to work iniquity, with all delight to do evil. We wish to bring our ill purposes to pass, we rejoice, we are glad, it is the thing we would have: we will not hear any other call: we bid farewell to all, what so ever would turn us from our sin. The corruption which we have, our pleasure is in it: and all the goodness which we want, we care not for it: but our will is after our work, and as we are, so we like ourselves best: if there be any wicked and dissolute man, that denieth this: either he hath taught his tongue to lie, or a seduced heart hath deceived him: for let him speak that can, the thief that stealeth, the adulterer that defileth his body, the envious man that speaketh evil, the beastly man that murdereth another, the blasphemous tongue, the rebellious hand: which of these is not thrust forward of his own will? or who ever that mourned and wept, that fasted and prayed not to be lead into tentation, hath been given over to so shameful sins? Not, not, if God make us once mourn under the body of sin, the grace of Christ is offered to the broken and contrite heart, and sin reigneth not in us, but because we delight in it: let us harken therefore to this admonition: To day if you will hear his voice harden not your hearts. It followeth: As in the bitter murmuring, as in the day of tentation in the wilderness, where your fathers tempted me, proved me and see my works forty years. This example of their father's rebellion, is well alleged, both to move them the more to take heed by their father's example, & because they were a people exceedingly held with an opinion of their fathers, that they should yet remember their fathers were but men, and they should not follow them in their sin and wickedness. The story which the prophet especially means, is written in the 17. of Exodus, where Moses showeth how the people murmured in Rephidim, for want of water: for then Moses gave these very names to the place, and called it, Bitter murmuring, because they strove bitterly, and contended against Moses: and he called it tentation, because they ceased to put their trust in God, and rebelled for want of water. So by the names it is plain, what story is meant: and we have in it to learn. first how great a crime it is to resist the minister of God: for the name of that sin, God hath given unto the place for a perpetual remembrance, what the punishment of it hath been: and again, what it is to fall from our hope that we have in God's providence, to mistrust him, to fear that he will fail us: for this is to tempt God: with which sin how highly he is displeased, the name of the place to this day beareth witness▪ which Moses for that cause called tentation. And here again, let us learn, how, and in what case, we may give names unto places, and that is, when the remembrance of the name, is a putting us in mind of some special work of God toward us: as in remembrance of the excellent vision that God gave jacob, he called the place Bethel. When God gave to Abraham the life of Isaak his son, and saved him Gen. 28. 19 from sacrificing, Abraham called the place jehovah Gen. 22. 14. jireh. Likewise, in remembrance of GOD'S punishments, when he divided the people's tongues, he called the name of the place Babel. When God Gen. 11. Num. 11. 4. destroyed from heaven, the host of Israel with fire, for remembrance of the punishment, they named the place Taberah. Many such examples are in the Scripture, good and profitable for us to follow, if we had hearts that feared God, and had comfort in the remembrance of all his works: but we have leaf●… that good work of our forefathers, and as time corrupteth all things, so it hath here corrupted our manners. In deed, we give names still unto places, but not now for any conscience toward God, the better to remember his goodness towards us: but we erect thereby monuments to our flesh, and make shrines of pride. We do (I am afraid) as the prophet David says: the wicked do think their houses & Psal. 49. 12. their habitations shall continued for ever, and call their lands by their names. We swell with vanity, and are puffed up with pride: & in this haughtiness of heart, we give names unto our houses: this boasting is not good: and of such high minded men the prophet says: They shall lie like sheep in their graves, & death shall devour them. yea, & all their pomp with them: of this let us beware, for it is a sin that cleaveth fast unto us, & we are easily led with it: otherwise, if God give us humble hearts, and minds, in the naming of our houses after our own names, or after other, there is no hurt at all. Now, where it is said: They tempted God, and proved him in the wilderness, where they see his works forty years: we must know, the wilderness was a terrible and fearful place, full of temptations, where the people always wanted, sometime meat, sometime drink, in fear of enemies, in fear of serpents, in much affliction: but what of this? yet if they tempt God, they are rebellious against God. For he that made the wilderness, and all the terror of it, is not his power over it, to save his sainct●…s? No place, no man, no terror, must overthrow our hope in God's providence: or, if it do, we tempt God, and provoke him against us: therefore David said: Though I walked through the valley of the shadow of death, yet I would not fear, because thou art Psal. 23. 4. with me. And let us never deceive ourselves: for if we be not, as David was, to trust still in God, yea, though he seemed to kill us: Surely, let our days be never so peaceable, yet every occasion will make us fall from God. Solomon says: if we faint in the day of adversity, our strength was never great: and if with the Israelites we Prou. 24. 10 would murmur in the wilderness, with the Israelites we would also rebel even in the land of Canaan: for they were no more obedient when they had peace, when their land flowed with milk and honey, then when they were in the solitary desert. And let us not look upon our father's example, but look upon ourselves this day: doth this peace of the Gospel make us more thankful, or more desirously to give us ourselves to be servants of the Lord, than we were before, when we felt the prison houses & hot fires of idolatry? the Lord knoweth, & he judgeth: and we are wise, if our hearts be settled, for no cause at all to leave our obedience to God: then we may be bold and say with job: If he will kill us, let him not spare: for we have not denied the words of the job. 6. 〈◊〉. holy one, let it come that he sendeth. Neither the wilderness, nor fiery serpents, nor yet the fruitful vines and pleasant springs of the land of Canaan, shall separate between God and us. And here, that God saith, he did xl. years show his works unto them, he means both Manna, with which he ●…ed them from heaven, & their continual leading with the pillour of cloud, and pillour of fire, and all other miracles which he did before them: wherein appeareth the long suffering of God, and as Paul saith: The riches of his bountifulness & great patience, which is not overcome with our Rom. 2. 4. sins: but he once promised it unto Abraham, to give a land unto them: and all the rebellion of his children, could never falsify his promise. This aught to strengthen our faith to the forgiveness of our sins: we have a covenant of God, greater and better they that made with Abraham: even a covenant made in his only begotten Son, through whom he hath said, he is well pleased with us, and will remember out sins nor our iniquities any more. And let us not fear, neither the greatness of our sin, nor the craf●…nes of our enemy, but in a repenting and faithful heart, trust unto his promise that can not change his grace, nor repent him of his mercy for ever. And yet, that we should not be here secure, and commit sin without regard, as men that carry away the grace of God to wantonness, thinking any outward calling to be warrant enough of our election. To take away the gross opinion, and make us search better, whether we be the children of the covenant, or not, therefore he addeth, that he was angry with this generation, and said: It is a people that do err in their hearts for they have not known my ways etc. testifying by this threatening, that his promises were not to them only in their birth, that they were the children of Israel, but much more in this: if they walked in the steps of the faith of Abraham. So all we this day salvation is promised unto us in Iesu Christ, in a holy covenant, which shall never be broken: but God will make all our enemies our footstool, and will surely take us into his glory. But let us be wise, to see whether the covenant is made with us or no: for as not all that were born of Abraham, were the children of Abraham: so, not all that profess the Gospel, shall have the salvation of the Gospel: for there are many drunkards, gluttons, adulterers, covetous men, blasphemers, liars, contentious people, and such other, which shall never into the kingdom of of Heaven: yet will they boast of the gospel of Christ: but he that dieth with Christ, and is buried with him, touching the old man, and as Christ is risen from the dead: so by the spirit of Christ, he that riseth up into newenesse of life, with him this covenant is mad, and with none other: and he shallbe justified by his faith, when the sins of the wicked shall fall upon them. Further, in this threatening, we have to mark first the cause, even the people's sin, which the prophet setteth out thus: It is a people that do err in their hearts, for they have not known my ways. This is the beginning of all evil, to leave the ordinances of God, and walk in our own imaginations: and this is only folly, to forsake the word of God, the fountain of all wisdom, and to follow our own inventions, which are vain and fruitless. So Moses upbraideth the people, when they obeyed no longer Gods ordinances, to do them: but made new laws unto themselves, to live by. They are (saith he) a nation void of counsel, neither is there any understanding Deut. 32. 2●… in them: by this we know what they are, what wisdom and counsel is in them, that take away the work of God, and teach their own traditions. It is a plain sentence, They err in their hearts, for they have not known my ways: So we may boldly say, It is a foolish people, an ignorant people, a people full of blindness and sin, whosoever walk in their own imaginations: for they have forsaken the ways of God, and now, what wisdom can there be in them? And mark that he says, They err in their hearts: noting what study is in them, and how full they are of thoughts and cogitations what to devise, ever m●…sing, ever inventing, and never the better, no quietness is within us. So that we are sure, our own traditions, the more we follow them, our own foolishness doth the more vex and disquiet us: and we do nothing else, but waste pensive days, and heavy nights, studying with ourselves how we may perish. If thou doubt of this, whosoever thou art, hear the word of the Lord: They err in their heart, for they have not known my ways: if thou hearest it, and knowest it, leave off their woeful ways, who seek tradition, and err in their hearts, and have no peace: and follow the word of God, which only giveth light and security unto us. another thing, in this threatening is: that God sweareth They shall not enter into his rest. This oath is to persuade us, that with a constant purpose, God is just, even as he is merciful: and let us not flatter ourselves in vain hope to escape his anger, while we will needs walk still in our sins, for in justice & judgement the glory of God shines: and no more than he can break his promise of love and mercy, made with his Saints: no more will he defile his covenant, in which he hath threatened the rebellious people: but he will surely recompense their sins into their bosom, and his anger shall consume them. Therefore to these also hath he sworn, and he will not repent him: They that have not known his ways, they shall never enter into his rest: of this rest we shall have occasion to speak hereafter. Now let us pray, that God for his sons sake would prepare our hearts to the hearing of his voice, that we may not be despisers, as our forefathers have been, whom God threatened in his heavy displeasure, and hath showed his judgements toward them, even as he would: but let us be as his sheep, that do hear his voice, that his word may he in our hearts, a seed of regeneration, by which we may be born a new, into holiness and righteousness, to glorify him that is our God for ever, etc. ¶ The sixteenth Lecture, upon the 12. 13. 14. verses. 12 Take heed, brethren, jest at any time there be in any of you an evil heart, and unfaithful, to departed away from the living God. 13 But exhort one another daily, while it is called, To day: jest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, if we keep sure unto the end, that beginning, wherewith we are upholden. IN these words, the Apostle beginneth more particularly to handle the former words of the Prophet, and so to amplify his exhortation, that in no wise the Hebrues should forget to hear & to obey christ their only prophet: & first of all, in this that the Prophet saith: To day▪ by which the Apostle gathereth, that we must not neglect this time of our calling, but when the voice of the Lord is herded, than we must show our obedience: for it is not meet that he should speak, and we should be deaf, nor he should call to day, and we to make answer we will come to morrow: such lose regard of the word of the living God, becometh not those that are his Saints: neither doth our saviour Christ so teach us himself, when he says so many times: He that hath ears to hear let him hear: therefore, when the Lord openeth his mouth, let us erect our ears: and in the day that he doth teach, let us learn in the same, & glorify god in his goodness: this is the plain meaning of the Apostle in these words of the twelfth & thirteenth verse: Take heed, brethren, jest at any time there be in any of you an evil heart & unfaithful, to departed from the living God, but exhort one another daily, while it is yet called To day, jest any of you be hardened with the deceitfulness of sin. Beside this general doctrine in the words of the Apostle, we have many things profitable to note. First, that here again he calleth them by the name of Brethren, he showeth a great affection of brotherly love toward them: for there is no doubt but he was free from flattering words, and of the abundance of his heart his mouth did speak, so that this testimony of his good will, had great weight to allure the Hebrues the more willingly to hear him. And we must learn a very good lesson, with what care, and love, & earnest desire we must do all things to our neighbour. We must not, as in other things, where we care not greatly whether they come to pass or not, so use our exhortations and admonitions to our bret●…en, but what we advise them or speak unto them touching the fear of God, we must have all our heart bend to do them good: no care, nor desire aught to be greater in us, than this, that by some means we might do them good. This affection the Apostle showeth, when he calleth them Brethren: and we that this day preach unto you when we say, dearly beloved, or loving brethren, or use such like names by which we call, you, either we have this earnest affection to win you unto Christ: or else, in the pulpit also we have learned to dissemble. I note this now both to sti●…re up myself, and to admonish other: for I hear daily such loving names of the people in the preachers mouths, and I pray God, as much loving affection may be in their hearts unto them. another thing in these words of the Apostle taught us, is this: what the cause is why all the day long the Lord speaketh, unto us, and few regard it: and the cause is an unbelieving heart, therefore the Apostle says: Take heed there be not in any of you an evil and unbelieving heart to fall away from the living God: which words he addeth as a declaration of the former words of the prophet, where he says: It is a people that do err in their hearts, for they have not known my ways: here we must first see where is the root and fountain of our sin, which is not far off from every one of us, in the East or West, or ends of the world, but it springeth up and is nourished in our own hearts, and what soever is evil in us, here it hath his fountain: in which we know first our sin is our own, and of ourselves it rises: accuse not, neither this nor that, but humble thyself, and confess thy sin which is bred within thee. It is true, we have many temptations, but we could not be overcome of them, if the corruption of sin were not within us: for our Saviour Christ was also tempted: yet he sinned not, & the cause was when the prince of this world came unto him, he found nothing in him: if it were so in us, all temptations should be in vain: but we, because we are born in sin, and no goodness dwelleth in our flesh, therefore we are straight carried as we most desire, and our own concupiscence giveth strength to our temptations. And again, here we see, as our heart is a root of sin: so there is no sin but cometh from the heart: if thy heart accuse thee not, be of good comfort, thy sins are abolished: if thy heart condemn thee, mock not thyself: for thy sin abideth. Our Saviour Christ saith: The things come not from without which do defile a man, but they do proceed from the heart Matt. 15. that is within: for out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders, & all such things as defile a man. A notable sentence, and full of godly comfort in all our life: for when I see so many men vexed in mind, this way or that way: some vow pilgrimages, some observation of days, some abstain from meats, some one thing, some an other: in this wavering of many my hope is steadfast, I fear not meat, drink, day, time place, person: for all this serveth me, and I serve the Lord, before whom when my heart is fettled in love and obedience, all the world beside cannot defile me. Let us therefore take good heed of this, and we take good heed to the safest tower of defence that we have in all our life: take heed of thy heart, for if it accuse thee, it will kill thee: if it be on thy side, let the heavens fall, yet the ruins of it shall not make thee afraid: let thy adversaries be who they will, let their counsel be never so subtle, and thy destruction that is conspired never so cruel: yet if thy heart shallbe faithful, thy enemies shall fear more than thou, & they shallbe ashamed more than thou: for innocency assisteth thee, which is strengthened with the arm of God, and is not vanquished of a vain man. Let us follow then the calling of the Apostle, and let us regard well our hearts. Now, as this is the safety of thy life, to have thy heart clean: so mark these words of the Apostle, and he will teach thee how to have thy heart clean: Let there not be in any (says he) an evil heart of infidelity. Infidelity is it which maketh thy heart abound in Infidelity the cause of all evil. evil, and if by any means it can get room to lodge within thee, thy heart is taken, and imagineth from henceforth all mischief. When our Saviour Christ so many times reproveth sundry sorts of men, he maketh this as a general fault of all, that They are unfaithful, and slow to believe. When Saint Paul condemneth them as reprobate men, which do never see the light of the Gospel, he maketh this the cause of their sin, that The God of this world hath blinded the eyes of their unbelieving heart. And if we will be free from so great a plague, let us follow 2. Cor. 〈◊〉. this counsel of the Apostle, that there be not in us unbelieving hearts. Let us be, as our Saviour Christ teacheth Thomas to be, not unfaithful but faithful. Whatsoever is spoken in the word of truth, let it have within us a sure persuasion. If God say, he will be our defence, and our exceeding great reward: let us believe the assurance of his promise, and know he will not leave his Saints, neither yet forsake them. If God have promised eternal life to those that walk faithfully before him, let us believe his word: that a thousand thousand, and ten thousand thousand years before him have none accounted: neither yet any time, which can be expired at the last: but above all time, in immortality he hath established a dwelling for his Saints. If God have threatened eternal fire, to consume and devour his enemies: let never our hearts doubt or waver through the temptations of the devil, but let us acknowledge it in a certain truth, and believe it, as if we heard, even now, the fearful voice to sound: Go y●… cursed into eternal fire. With such a believing heart, let me foresee the latter end, and I shall not sin for ever. But take now this fear away of those last judgements, and bring a wavering heart to God's promises, and the sentence is pronounced over thee: because thou hast not believed truth, thou shalt err in thy heart, and believe lies, till vanity waste away thy years, and thou fall into the destruction which thou shalt feel, before thou canst believe that it is prepared. And let us not only believe these last things, of which last of all, men must have experience: but in all things now incident into our life. Let us not be hard hearted, but believe the truth, what it speaketh unto us. If Paul say: The glory of the wicked is to their Phil. 3. 19 shame: let us yet while we have time, believe it: and cast out such ambitious desires, as most assuredly shall bring confusion. If Paul say: They that wish to be rich, they fall into te●…tations, and into snares, and into many foolish and hurtful 1. Tim. 6. 9 desires, which drown 〈◊〉 perdition and destruction: why do we not believe it? and why make we not our affections as strange from covetousness, as we wish to be far off from death; and from the grave? If our Saviour Christ say: If you love me keep my commandments: who hath bewitched us, that we joh. 14. 15. should not believe the truth? what mean we to live in all excess of sin, and pour out ourselves into riot, and yet still say we love the Lord? Surely (dearly beloved) one cause is of all: an unbelieving heart hath seduced us. We think we eat of the secret Manna, when in deed we seed of ashes. We can not see, that God resisteth the proud, his judgements are high above our reach: and therefore we will set up our own praise, and strive for honour, even unto death, & we fear not the shame that we cannot see. We know not what the kingdom of heaven is, neither can we know: for our eye cannot see it, our ear cannot hear it, our heart cannot comprehend it, neither hath the spirit of God revealed it unto us. and when infidelity hath thus covered us, it is no marvel, though we hear in vain: It is easier for a Camel to creep●… through a needle's eye, then for a rich man to enter into the kingdom of heaven: for we cannot fear, where we think there is no danger: we can not hope, where we look for no goodness: promises and threatenings are but blasts of wound, where infidelity hath taken away our wisdom: let us now look into ourselves, & search our heart and reins, whether we stand in faith or no: for behold, this know, and the spirit witnesseth it: there is no ambitious mind aspiring to honour, no unclean and filthy concupiscence of adultery, no covetous desires of Gold and Silver, no sinful delights of worldly minded men, no falling from God, for these corruptible and vain things, but infidelity is both root and branch, the beginning and ending: an unfaithful heart causeth all in all: and let faith but devil within thee, to believe the word of truth: know there is glory, and honour, and immortality, and eternal life to those that patiently seek the Lord: and indignation, & wrath, and tribulation, and anguish upon the soul of every man that doth evil. Know that the world is vanity, and all flesh is grass: that righteousness is perfect blessing, and the fear of God is happiness: believe this, as thou believest thy eyes to see the light of the Sun, or to discern the darkness of the night, and thou shalt never fall: were thy ●…ntations never so many, thou shalt overcome them, till the devil himself do fly from thee: let us therefore pray, and pray continually, even as the Apostles prayed: O Lord increase our faith. The words following heat: In falling away from the living God: they show both what it is to be unfaithful, and what work it hath in us. For to doubt when the Lord hath spoken, or mistrust what he hath promised, it is to fall away from him: and when we begin in heart to waver, and call into question, whether his word shallbe performed, or no: we lay ourselves open to the assaults of sin, and soon fall away from the living God, to our own vanity. And this general rule, that infidelity maketh us fall from God, we must particularly apply to all the works of our life, that we be not hardened (as the Apostle says) with the deceit of sin. If I fall into danger, and mistrust God's providence, and seek worldly means and unlawful help of man for my deliverance, the prophet Jeremy curseth this infidelity, and saith: Iere. 17. 5. we withdraw our hearts from the Lord If in maintenance of our common wealth, we seek only policies, and do that which is wisest with natural men: the Prophet Esay crieth woe unto such, for Esai. 31 〈◊〉 they fall away from God, they look not (saith he) unto the holy one of Israel, nor seek unto the Lord If I use lying words, or any deceit, in buying and selling, thinking so to wax rich: I am a lying merchant that am fallen from God: and as Solomon says: The bread of deceit shallbe sweet but for Prou. 20. 19 a while, and then my mouth shallbe filled with gra●…ell: and therefore that we may not at last be ashamed, and be guilty of this great sin, to forsake the living God, let us take heed there be not in any of us an evil heart of infidelity. It followeth now: But exhort one an other daily while it is yet called to day. As before the Apostle taught us to beware of the sin: so like a wise teacher he telleth us here, how we shall do it, that is, by daily exhorting one another. So Saint Paul, when he would persuade the Thessalonians to walk as children of the light, and 〈◊〉. The. 5. 11. as in the day time: he setteth out this rule unto them, Exhort one an other, edify one another: and this is the discharge of that great commandment: Love thy neighbour as thyself: as appeareth by the law that is Levi. 19 17. written: Thou shalt not hate thy brother from thy heart, but thou shalt reprove him, & suffer him not to sin: Thus the Lord hath ordained, and this duty he will ask at our hands, in which he will justify us, or else condemn us. Saint james saith: He that converteth a jam. 5. 20. sinner from going astray, let him know it he shall save a soul from death, & shall cover a multitude of sins. Solomon saith: The fruit of the righteous is as a tree of life, and Pro. 11. 30. he that winneth souls, is wise. And the Prophet Daniel in clear and absolute words speaketh plainly: They that be wise shall shine as the brightness of the firmament, Dan. 12. 3. and they that turn many to righteousness shall shine as the stars for ever and ever. This duty, I confess, is chief the ministers, than the magistrates, than the fathers and masters, who are all according to their calling guilty of blood, if men perish in their government for want of instruction: but yet, this duty is also common to all and none excepted: we aught all to edify and exhort one another. There is no excuse of ignorance: there is none so simple, but hath learned the royal law: Thou shalt love the Lord thy God with all thy heart, & with all thy soul, & thou shalt love thy neighbour as thyself. In breach of this duty, who is so simple, but he can sometime espy the sin of his brother? In this, let him exhort him after his skill: for though he have received but one talon, yet must he occupy that, else he shallbe condemned for a wicked and a faithless servant. Look therefore unto this, and watch every one over his brother, that he may confirm him in the grace of Christ. We have often meetings for the comfort of our life, and many brotherly feasting are amoung us: Take heed we drink not our wines in carved bolles, and have sweet music at our tables, and none of us (as the Prophet sayeth) remember the affliction of joseph, that is (I mean) and none of Amos. 6. 〈◊〉 us care for the adultery, drunkenness, gluttony, blasphemy of his brethren: for if our meetings be such, our comfort of our meeting will soon be at an end, and our last mirth willbe in heaviness. And here we must mark, when this duty of mutual exhortation is required: the Apostle addeth, While it is yet called to day: this is (as I told you before) while yet life & forgiveness is offered unto us through the preaching of the gospel: this is to stir us up, not to neglect the time of our calling: so the prophet Esay, Seek (says he) the Lord while he may be found, call you upon him, while he is near. We have all our times in which we are called to repentance: if we neglect them, we shall not have them again, though we sought them with tears. The day was passed with the rich man to call unto Abraham, for Lazarus to help him, when they were both dead: the day was, when Lazarus lay at his gate despised of him. The day was passed with Pharaoh, when he was in the red Sea: the day was, while Moses and Aaron wrought such miracles in his sight. The day was passed with judas, when the devil was now entered into him: the day was before, when Christ reproved him of his wicked purpose. The day is with us, while yet we feel our hearts flexible, and our conscience is touched with the fear of God: the day is passed when at the last, our hearts sink down into infidelity, and we can no more be soarie for sin: therefore while time is, and we be yet sure it is the day of health, let us regard it, and take hold of it, as it cometh: for when it is go, it is past recovery: & behind there is no handfast to pull it back again. It followeth: Jest any of you be hardened with the deceit of sin: we see here how we be carried into evil, that is, by craftiness, & by deceit of sin. Sin never appeareth in her own countenance, no more then the devil showeth himself in his own shape: but as he is a liar from the beginning, so all his doings are deceivable error as himself is false, so are all his doings in falsehood. Saint Paul calleth it, juggling craftiness, to deceive cunningly. Now then, if we this day confess that sin is of the devil, why do Ephe. 4. 14: we not believe as the holy Apostle believeth, that the sinner is held in deceit and error, to do the things he knoweth not? And if in sinning we do we know not what, and as we would never do if we knew what we did: what mean we so willingly to be deceived? Where is the glory of our grey hairs, or the rejoicing of a manly countenance, when so childishly we will be led into the pit and snares. We know it is ill, we know it is of the devil, we hate the name of it, we are ashamed of the light of the sun when we do commit it, we know the end of it is death, and it bringeth forth nothing but our destruction: and what hearts have we yet within us, of flesh, or of stone, of wisdom, or of madness, that we be still deceived with such a monster? Where be now our politic heads, and wise counsels, of which we boast so much, that we be aware men, circumspect in all things, foreseeing harms, preventing enemies practices: and I wots not what idle praises of vain men? For, where is their wit, where is their counsel, where is their sound advice, and deep considerations, when their greatest & dedliest enemies, am bition, pride, revenge, injustice, covetousness, adultery lodge in their privy chambers, & lie between their breasts? Alas (dearly beloved) what gain should be unto us, if we with you, & you with us, should both perish together. How much were it better, that we should admonish one another, and live together to eternal life? Let us not then be mocked with the deceit of sin. And at one word to all those wise men of which I spoke, and to all you that be present of that number, this I say: and yet not I, but the Prophet Jeremy, that you may be sure I say the truth. When all your vain praises shallbe scattered into the wind: when the Lord shall cut off all flattering lips, and make perpetual silence of these empty idle blasts, that have puffed you up: an other and a truer, and a more enduring testimony shallbe pronounced of you: that except you turn, while it is yet called to day, and be not hardened with this deceitfulness of sin, you are unwise, & shallbe ashamed of your gross ignorance: for you have refused the law of the Lord, and what wisdom can Iere. 8. 9 be in you? This testimony I am sure is true, and the living God hath spoken it of the children of men: and how blessed are we if we do believe it? & how much more happiness is in one day of our honour, in which we are wise to escape the deceit of sin, then in ten thousand days, in which we should fall from the Lord of life? This is wisdom, and he that hath understanding, let him mark where, and how many are his footsteps, that he be not overtaken with the sleights of sin. It followeth now in the words of the Apostle: for we be made partakers of Christ, if we hold the beginning of our substance steadfast unto the latter end: he amplified before the exhortation of the Prophet, by pondering of this word, Today: willing us not to pretermit the time, but diligently to stir up one another while this day of health abideth. Now, he continueth the same exhortation, by weighing of the residue of the words: If you hear his voice, harden not your hearts, a●… in the bitter murmuring: showing, that our forefather's example should be our instruction, and we aught to take heed by their punishments: for, if God spared not them, how should he spare us? but they, when they herded his voice, yet they sinned: & though he spoke unto them, yet they believed not, and therefore his anger fallen upon them: even so, if now the voice of Christ shallbe herded of us, and we believe it not, or else little regard it, as we fall into the same example of disobedience, it standeth with the justice of our God, that we should be partakers of like punishment. To this purpose are the words of the Apostle, to the end of this chapter. Touching this 14. verse: the more to persuade us, the Apostle showeth what great benefit is unto us, if we will be faithful to hear his voice, and abide constant in obedience of it: for so we shall be partakers of Christ. We know, this is our hope, and all the assurance we have with God, that we be made members of Iesu Christ: we must be graffed into him, and be made members of his body. Even as the vine-braunche, can have no life, nor bring forth any fruit, except it abide in the body of the vine: no more have we either life or righteousness, except we be, and abide in Christ. This is the mystical uniting, and spiritual joining we have with Christ, he is our substance & being in the inheritance of Glory: so his righteousness is our righteousness, his love is our love, his life is our life his spirit is our spirit, of his fullness we receive all: this is a great mystery which neither our eye seethe, nor our heart can understand: but yet it is a real joining of us with him, which our faith doth easily comprehend: & when we shall see that wisdom which could unite in one person, God and man, we shall see the wisdom which hath made all us the body of that head, and members one of another. This great benefit is here set out unto us, in a sure promise: We be partakers of Christ: that we should (as I said) be more moved with so great a blessing. And here we have all to learn a good lesson, that is, how we are all set free from sin, & presented faultless before the presence of god's glory, and that is, by being made one with Christ, and appearing in his countenance: for of him only it is true: This is my beloved son in whom I am well pleased: if unto him we be given, and with him be joined: then in him Matth. 3. we are also beloved, and through him we be accepted. This is the salvation we have by him, to be graffed in him, and made partakers of his life. Even Abraham our father, & before Abraham, No, Enoch, Abel, or whosoever since have had highest praise, job, Daniel, Samuel, john Baptist, the virgin Marie, all are one before God, not one in himself excepted, but all were united to jesus Christ, in whom they were righteous. Were we never so full of good works, our well doing extendeth not unto the Lord: nor they can possibly either deserve his favour, or once come in his sight: but we must leave all our works in the earth, where they are done, and they must die with the corruptible hands and feet with which they are wrought: we must go naked and bore, & offer nothing but that which is Christ's, yea ourselves we must present in his body: for in our own people we can not possibly be accepted: have therefore a wise and understanding faith: know how you are made one with Iesu Christ, and there lay the anchorhold of thy hope: for in him it is impossible thou shouldst perish. It followeth: If we hold the beginning of our substance sure & steadfast unto the end: this is the condition under which we shallbe partakers of Christ: perseverance and constancy until the end. Our Substance as the Apostle calleth it, that is our being, our upholding, our settled standing, this our estate of uniting unto Christ, the beginning of this, now wrought in us, we must hold it, and strengthen it unto the end, than we know we be partakers of Christ: this beginning of our Substance is faith by the preaching of the gospel, by which we be now spiritually united unto Christ: this faith by hearing the voice of Christ through which we are one with him, by the same word we must nourish it, and keep it steadfast unto the end, this is the same thing which Paul teacheth to the Colossians that Christ hath reconciled us in his body, if we abide in says grounded Col. 23. and settled, and be not moved from the hope of the Gospel, which we have heard preached unto us: touching this, I said much in the exposition of the sixt verse, now this I will add: if you will know the church of Christ, know it by this mark, it holdeth the beginning of her substance steadfast unto the end: the beginning of our substance, he called before in the sixte verse, the assurance and rejoicing of our hope. Saint Paul (as I told you) in plain words expoundeth it thus: a sure faith in the gospel preached. Now you know the mark of the church of Christ, a sure faith by the preaching of the gospel: take away assurance, you take away the faith of Gods elect, for it must be sure, steadfast, settled, unmovable unto the end: if hunger, thirst, nakedness: if the sword of the Tyrant, if the stormy seas, if fearful visions of evil spirits, if any of these make thee fear, in all these thus Christ reproveth thee: O thou of little faith: for if he that made all, be stronger than all, if in him thou trust, thou must fear at nothing, but know for truth, that neither height nor depth, nor death nor life, nor Angel nor power, shall ever separate thee from the love of God this therefore: (I say) first mark: take away surety, and take away the faith of God's Church: Again, take away the preaching of the Gospel, and you take away faith: for so Paul says: Our faith is grounded in the gospel preached unto us: as in another place he speaketh expressly: faith is by hea●…ing of the word of God: therefore the gospel Rome 10 17 Rom. ●…0. 〈◊〉 G●…l. 〈◊〉. 〈◊〉. Rom. 〈◊〉. 〈◊〉. hath this name, to 〈◊〉 called the word of faith, the hearing of faith, the preaching of faith: and our receiving of the gospel, is called the obedience of faith: neither is it possible to have faith, where thou hast no word which thou caused believe. Now consider (I bese●…ch you) what Church is the church of Rome? their faith they conceal it not, but thus reach, & preach, that it hath no certainty: and for the gospel to warrant their faith, they seek it not, but say: ignorance will stir up devotion: and will not suffer the people to know the Scripture, nay, they say they need it not, but only believe as the Church believeth: are these the people to whom the Apostle writeth, that they should surely believe the Gospel unto the end? if light be darkness, if good be evil, if holiness be sin, then are these men the Church of Christ: but the time is past. Now let us pray, that it would please God to strengthen in us a true and lively faith. &. c. The seventeenth Lecture, upon the the residue of the chapter. 15 So long as it is said, To day if you hear his voice, harden not your hearts, as in the provocation. 16 For some when they herded, provoked him to anger: howbeit, not all that came out of Egypt by Moses. 17 But with whom was he displeased forty years? Was he not displeased with them that sinned, whose carcases fallen in the wilderness? 18 And to whom swore he that they should not enter into his rest, but to them that obeyed not. 19 So we see that they could not enter in, because of unbelief. HEre the Apostle proceedeth to amplify this exhortation of the prophet, in these words. If you hear his voice, harden not your hearts as in the bitter murmuring: touching these words, you have herded them before expounded unto you, therefore we now will let them pass, only noting this unto you: the Apostle says: while it is yet called to day: that the prophet had said to day: the apostle says: yet that exhortation is, & yet it is called to day whereby we learn the prophecies were not for the present time only, but daily we & our children after us, are admonished instructed, and taught in their preaching: so when the prophet Esaie reproveth the people for using their own counsel, & seeking help of the Egyptians when they were inaduersitie, that we should know it was not only than Gods will, that his people should trust in him, & not make them vain 〈◊〉 of men: but that always he should be our only refuge, the prophet says: Now go and writ it before them Esai. 30. 〈◊〉 in a table, & note it in a book that it may be for the last day, for ever & ever. So the Prophet Jeremy mentioneth Iere. 45. 1. how Baruche written all his words, making them an instruction unto the posterity that should read then. This our saviour Christ meant, when he said: one john. 4. 3●…. soweth, & another reapeth: meaning, the prophets laboured and we eat the fruit of their labour: and so Peter 1. Pet. 〈◊〉. 12. says: that Not to themselves but to us they ministered those things which now are preached unto us, not only meaning that they are witnesses of our faith unto us but our hope, our love, & all is grounded upon that foundation. A lesson (dearly beloved) well to be marked: for there be many, now a days, which make to small account of God's prophets: their boldness in their ministery, their sharp condemning of man's foolish policy, their rules of justice and judgement, a great many cast them off as things of another world, or another people: but we shall see that God is unchang able, and his righteousness is one for ever: and he hath made his prophets our schoolmasters, and the same word endureth for ever. I speak not of figures, and such outward laws as the jews had, for an appointed time, but God's justice, & government which is eternal, is contemned of us, if we cast away the instructions of rule and of righteousness whereof the Prophets preach: but we, because we will not bring our necks under the yoke of the Lord, therefore we make light account of their prophecies, though as the prophet says: they be written for ever Esa 30. 8. and ●…uer: and thus far of this. Now let us see, how in these words following the Apostle applieth this exhortation, he says: For certain ●…hen they had herded provoked hi●… to anger: howbeit not all that came out of Egypt, & c. ●…s if he should also add: but let it not be so with us, let not us walk in the way of these sinners, which thus provoked the Lord, and he was angry with them: but let us follow better advice, and wiser guides: they did not all murmur that came out of Egypt: nor all provoked God: let us follow those that obeyed, and if they were few in number, yet let us strive to walk with those few, for their way is better than the way of the multitude: this is the exhortation here made, and it aught to be often considered of us. Many times in the scripture, we be taught, to set out the examples of good men unto us, but especially such examples as are in the scripture we aught still to remember them: for, for the same purpose they are written unto us: and if we set them not before us to follow, we regard not the voice of God which we hear: this very example which the Apostle biddeth us now consider, S. Paul says: It was written to teach and admonish us, upon whom the latter ends of the world are come: and in the eleventh chapter of this Epistle, 〈◊〉. Co. 10. 11. the Apostle reciteth a great number of godly and faithful men, by their example provoking us, that seeing we have such a cloud of witnesses, we should cast off sin that wrappeth us about, and joyfully run in the fellowshipp of so many saints. This is written to move us, and this ought to move us, and this will move us: if we quench not the grace of God that is given us: for who of us this day would not be as Paul or Peter, as Abraham or Isaake, as josias or David? Who (I say) that is wise in heart would not walk in their ways, live their lives, and leave their memories behind them? Or who had liefer be as Simon Magus or judas, as the Scribes or Phariseis, as jeroboam or Achab? And why then be we yet foolish? If our own hearts do sufficiently instruct us, and the voice of the Apostle do so earnestly exhort us: why do we not learn not to tempt God, as many have tempted him, and are destroyed: but to obey and hear his voice, as many have obeyed, and their remembrance is in blessing? let us hear therefore this exhortation. It followeth: But not all that went out of Egypt: this is added of the Apostle to comfort any that were week hearted: for some would think hath God so destroyed our fore fathers, and made their carcases to fall in the wilderness? they that were Num. 1. 55. in multitude as the sand of the sea, did he make them so few in number? of six hundred thousand men and more were there so few left that died not in their sins? what hope can I have? o●… how shall I stand before the face of God? thus I say, if any man should fear, the Apostle addeth a notable comfort: they did not all provoke God, that came out of Egypt: but with whom was he angry forty years? was it not with those that were disobedient? here we learn wisely to try and examine ourselves, whether we be in the favour of God, or not, and that is by searching our own hearts, whether we would obey his voice or no: it skilleth nothing what other men are before us, or what come unto them, but all is in this, what our own hearts are before God, and how we obey him: if when any nation have filled up their iniquities and God root them out, yet let not the faithful of that nation fear, for God is their God unto salvation: put thy trust in the living God, and though a thousand fall on thy left hand, and ten thousand on thy right, yet shall no hurt approach unto thee: deny not the words of the holy one, and though the earth be moved, yet thou shalt be in peace: for God regardeth thee not by thy father or mother, or by thy country: but if thou wert born among the most barbarous people, yet by thy faith thou shalt live. A notable example we have in Paul, who showing the great sins of his people, & the vengeance that God had executed against them, he maketh straight this objection: hath God then cast away his own people? and answereth: God forbidden, for I am an Israelite: he held the assurance Rom. 〈◊〉. 1. of his Election, not by his country or brethren, but by testimony of his own spirit, which feared not at the fall of other, but stood in the assurance of his own predestination. Thus here the Apostle comforteth the weak: it is true, God destroyed an infinite multitude of his people, yet fear not thou, if thou abide in his obedience: for whom destroyed he but those whose hearts condemned themselves, those that were disobedient? He destroyed not Caleb and josua, that were of an other spirit: he destroyed not Moses that was faithful in all his house: and if our hearts condemn us not, we have boldness with God, he will not impute our sins unto us, but he will geaunt all our request, & fulfil all our desires: this rejoicing let us have in ourselves, and how so ever the world be moved, no man shall take our joy from us. It is not so with them which put their trust in other things, whether it be in the Pope, or in the City of Rome, or in the multitude of their fathers, or what soever, in all these, is no surety at all: for if God shall destroy Rome, and all the buildings of it, what will they then say? or what if the Papacy be trodden down, so that none be after found in that seat, is not then all their rejoicing done? and what a miserable faith is it, which is no stronger than a mortal man, whose spirit is in his nostrils: or, than a walled town, which is easily battered: is this the rock which Christ commends, which neither storm nor tempest shall ever shake? nay, this is the blind confidence which the people of Israel had in the temple and in mount Zion, which vanished as smoke when the people were led into Babylon, and left the temple naked behind them: So these men, when we shall see such things come to pass, they shallbe ashamed of the Pope their expectation, & of Rome which was their glory: but we will devil in the defence of our God, with a true faith, committing ourselves unto him: and neither Rome, nor Babylon, nor our forefathers, nor our posterity shall ever turn away his love from us: this comfort is here taught us by the apostle, in this example of our forefathers, which kept their faith in the wilderness, and were not seduced with the multitude. Now where he says: With whom was he angry forty year: we have here to learn what is the long suffering of the Lord, who doth not straight punish the sinner, but as he endured the manners of the people of Israel forty years, so he beareth with us in all our transgressions: and so the prophet David setteth out unto us this example, that God made his ways known unto Moses, and his works unto the children of Israel, Psal. 103. that we might see, The Lord is full of compassion, and very stow to anger, and of great kindness: & again in the hundredth and seventh Psalm, reckoning up the works which God did for his people in the wilderness, making this an instruction unto us of his long patience & goodness, he addeth straight: O that men would therefore confess before the Lord his loving kindness, Psal. 107. 8. & his wondered works before the sons of men: if thus we consider this example & such like, we are no idle hearers, but profitably exercise ourselves in his judgements: and as we aught to give him this praise, that he is long suffering, patiented, and of much mercy: so let us know what duty we aught again to tender unto God, for all his goodness: for a great many of us, we cry with loud voices, The Lord is merciful: but we be dumb be & deaf, and have no hearts, when we should learn what his mercy requireth of us. Be wise then, and learn of the blessed Apostle Paul, who thus teacheth the Romans: The bountifulness of God must provoke thee to repentance: Rom. 〈◊〉. 4. for else thou despisest the bountifulness, & patience and long suffering of the Lord. Mark this well (dearly beloved) & be not mocked: if we say God is good, & the Lord is gracious, & full of patience to the children of men: know, that our own hearts do then answer us: tender again praises & obedience to him, that is so good unto thee: for, tell me, what wouldst thou think of such a child, who, because his father is loving & kind, would therefore be rebellious & riotous? what wouldst y● think of a servant, that because his master is gentle & courteous, would therefore be careless in his work, and not regard him? what subject (think we) were he, that because his prince is good and favourable, would therefore be traitorous, and conspire against him? would we not give speedy sentence against such monstrous & unnatural men? and what hearts then have we that be here this day, if we will confess this great goodness of God, our king & father, and yet walk in our sins before him? we know it to be true, and we cannot deny it: if sin should carry us still away, all the day long to be defiled in it, our consciences would answer us at night, even as Paul says: This hardness of ours, and hearts that cannot repent, they Rom. 2. 5. heap up unto us wrath against the day of wrath: when this merciful father will show himself, that he is also a righteous and a just God: and if we do not in time believe it, & foresee it now while it is yet called to day, experience, which is the scholemistres of fools, shall make us confess at the last, that god forgetteth it not which he long leaveth unpunished. I remember this was once the fault of Israel, why they lied unto the Lord, and set not their minds on him, because (as the Prophet says:) God held his peace, and that of long time. But why should this fault Esal. 27. 〈◊〉. be ours, who by their example should learn wisdom: nay, let us rather leave them in their ways, and follow the spouse of the bridegroom Christ, who in the day of he●… calling, though she sleep, yet her heart waketh, and when the head of her beloved Cant. 5. 〈◊〉. is full of dew, and his locks with the drops of the night, she despiseth not his long patience, but answereth in the joy of her heart? I have put off my coat, how shall I put it on? I have washed my feet, how shall I file them againc: as the Church says in the Canticles. Thus let us answer the long suffering of our God: and how so ever he be angry with many, as with the Israelites in the wilderness, he willbe pleased with us, as with Caleb, or Moses, and we shall enter into his rest. Again, where it is here set out, how God was angry: let us remember the commandment of our saviour Christ to us: Be perfect, as your heavenly father Matth. 5. 48 is perfect. The prophet David being greatly provoked against his enemies, yet would he not hurt Psal. 26. 3. them, because (says he) thy loving kindness was before mine eyes, and therefore I walked in thy truth: So we, if God's image and likeness shine in our doings, we are sure we walk in peace: therefore, where the scripture biddeth: Be angry, but sin not: how can we Psal. 5. 4. have a better rule, then to see in the word, how God is said to be angry with his people? He is angry here, because they refused wisdom, & embraced folly, because they forsook the word of truth, and followed vain devices, because they would not enter into the rest promised them, but had more desire to return to the heavy labour and bondage of Egypt. This madness of the people, the Lord is angry with, as a loving Father that had care over them. So if we will have holy anger, let it be free from all hatred and revenge, and arise only for the profit and well doing of our brethren. Thus we read our saviour Christ was angry, when he saw the frowardness of the jews, who by no admonitions would be made wiser. Thus Paul provoketh Matth. 〈◊〉. 5. Timothy to anger, when he says: Reprove and sharply rebuke men, that they do not turn away from 2. Tim. 4. 4 the truth. So S. Jude biddeth us all, if we fall into jud. 23. company with froward men: To save them with fear as if we would soudenly pluck them out of fire. Thus if we can have our affections moved, we are holily angry: for the end of our doing is the profit of our brother. Thus, you that be masters may be angry with your servants: God requireth of them faithful labour, no eye service, as seeking to please men, but in singleness of heart, to do their duty to him, under whom God hath placed them: and in this account every servant must appear before God. If thou seeing thy servant disobedient or slothful, hast this respect to be grieved with him, because he offended God: thy anger is a blessed anger: and if thou chide sharply with thy servant, thy love is more acceptable before God: but if all thy anger be for thy own cause, for thy meat, thy drink, thy apparel, thy hawk, thy ●…ound, if thou have none other respect, thy servant hath done very ●…l, in being careless for his masters business, and thou hast done much woors●…e, who for a trifle canst be angry with thy brother: but if the other be thy greatest care, that thy servant should know God, and do the duty which he requireth at his hand, than art thou blessed in thy anger, and thy ●…luding words, are as a sweet ointment (as David says) that shall not break his head. Psal. 141. 5. In the words following: Was it not with those that sinned, whose bodies fell in the wilderness? The Apostle here showeth, first, why God was angry with them, than what punishment he laid upon them: the cause of his anger was their sin: wherein we see, there is no calamity cometh to the wicked but for their sin, and all the chastisements of God, which come upon them, are to admonish them of their evil, that they might turn unto the Lord: so when the sins of Israel were high desperate, and past hope of amendment, the Lord saith: He will melt them, & try them: for what should he do else for the daughter of my people: Iere. 9 7. noting this to be the extreme remedy, by which if we be not healed, we must dye in our evil diseases. So, long before when their fathers were as ●…uil, & had all fallen away from God, & were not amended by punishment, the Lord saith by his prophet: Wherefore should you be smitten any more: seeing you fall Esai. 1. 5. away more and more: showing expressly this cause of their plagues, that they should have turned from their sins: Let this be a great comfort unto every one, whose sins accuse him, that he is not smitten of the Lord, but for his amendment: let him not faint, because the hand of God is heavy up on him, but let him rejoice, because the mercy of God is offered largely unto him: for therefore he is punished, that he should repent. A singular example we have of this, in Man uses, the king of judah, who had set up all abominations, and multiplied offences without number, but when he was bowed down with many iron bands, and the king of Ashur ●…aid him in painful imprisonment, where he could not lift up his head, than he remembered the Lord God of his fathers, who saved not only Abraham, and Isaake, and jacob, and their righteous seed, but in his great mercies received sinners into favour again: and therefore in his tribulation, he humbled himself exceedingly, and came before God to ask forgiveness for all his sins, which were more in number then the sands of the sea, and the Lord was entreated of him, and forgave all his offences. So Saint Paul in all his hatred and envious persecutions, Acts. 〈◊〉. when he was strucken down, he despaired not, but with a good heart which God gave unto him, he cried with trembling and with fear, Lord what will't thou that I should die? These examples are set out unto us, which be so great sinners, that we should not despair in our afflictions, but turn unto the lord, who offereth mercy unto us: & for our sins, be they never so great, yet the righteousness of our saviour Christ is greater: let us only believe, and they are abolished. Now, as we know, the afflictions of the wicked are for their sins, and that when they be chastised, they be called to repentance: so also, we must remember, that many occasions are, why God sometime chasticeth his saints, though their sins are all forgiven and forgotten: for besides this, that we should turn unto the Lord, many other benefits are also in our troubles: for in them our faith is tried, that it is accepted of God: and therefore Peter calleth affliction, the trial of our faith: for though we aught all to have a full purpose, in wealth & woe, to cleave unto the Lord: yet experience bringeth boldness, that our faith in deed is strong, and faileth not. We trust that we would not forget God, in the day of prosperity: but the prince and noble man, who are full of peace, they know whether their hearts be knit unto God in love and obedience, which all honour and glory cannot shake. We trust we would not murmur in adversity, but job and Lazarus, and men so far oppressed with misery, they know how strong their hope is to endure the cross. We may rejoice in the persuasion of our mind, and our faith that fears not, at the remembrance of the evil day, is well pleasing before God: but they may glory more in the trial of their work, who have had experience of evil, and fainted not: and, they may more boldly sing the song of victory, that they glory in affliction, knowing that affliction hath wrought patience, & patience experience, & Rom. 5. 3. experience hope, and their hope shall never be confounded. This I add, that we might know, though afflictions be to the amendment of our sins, yet always the Lord respecteth not this, but by afflictions doth give us greater glory, and therefore let us not faint in them, nor be discouraged. The second thing I said we should mark in this verse, is, what punishment God brought upon them, that is, that their bodies fell in the wilderness: this punishment Saint Paul also expressly noteth in the tenth of the first to the Corinthians, & therefore is well to be weighed of us▪ which so often is set 1. Cor. 10. 15. ou●… unto us in the scripture▪ their destruction therefore is our example to beware, and to fear before the angry judgements of God: for their deaths were no common deaths, but (as Paul noteth) souden and great destructions, as in one day, when 23000, were slain, for their fornications, & again; a great multitude destroyed by fiery serpents, for murmuring against God: and at other times the angel of God brought many plagues upon them, in which they perished: the●… lieau●… judgements were not executed of God, nor written for us, that we should forget them. The prophet David in the hundred and sixt psalm, rehearseth these and many other Psal. 106. punishments of that people: in consideration of all which, he finally maketh this exhortation to us all: Blessed be the Lord God of Israel for ever and ever, and let all people say Amen: praise you the Lord If Saint Paul apply this, to make it our instruction, that we should fear, and flee far from the like sins: if the prophet David in the remembrance of these so many, and so righteous judgements, do so earnestly provoke us, to praise the Lord in all his noble acts, and to show forth his praises, and to run under the protection of his hand, to be saved from our enemies: why should we lightly let go these admonitions, and not rather, with faithful hearts, see what great things the Lord hath done, and consecrated ourselves, to do his will, who is the God of glory: if we do not, what hope can we have to escape his judgements? He that spared not his own people, the children of Abraham, the natural plants, which he had planted: how should he spare us, that were strangers from his covenant, and wild olive branches, which contrary to our nature, are by his love graffed into the natural olive tree? Let us therefore beware by their harms: and the great judgements, which God hath executed in our eyes, let them make us fear before him, and walk with reverence in his ordinances and ways. It followeth now in the Apostle: Towhom swore he, that they should not enter into his rest: was it not to those that obeyed not? This is but a repetition of the other words of the prophet, all to one purpose, that by a double testimony, as it were, we might have sure hope, that the punishments of God shall not come, if our rebellion do not pull it down upon us: for the promises of God are for ever true, that at what Ezech. time so ever a sinner do repent him of his sione, the Lord will also repent of all punishments, which he threatened to bring upon him: neither can we possibly stumble and fall down in our ways, except we be sold under our sin, to work wickedness in his sight without repentance. And thus far the Apostle having clearly taught, that sin is all the cause of God's anger. Now in the latter end he says further: And we see that they could not enter for their ●…liefe: in these words concluding what is the root and fountain of all disobedience in us, and that is unbelief, infidelity, a heart that can not give full credit to all the threatenings and promises of God: of this by occasion of the Apostles words I spoke unto you in the former Lecture, now that the Apostle repeateth it, we may be sure as Paul saith: as it was not grievous unto him to tell us the same thing often: so it is for our safety often to hear it: and therefore I say unto you as I said before: let there be in none of you an evil heart of unbelief, for hence is the provocation to all evil. Bring a faithful heart which with an assured assent, shall receive the word that is preached unto thee, and thou art armed with a strong shield which shall quench all the fiery dar●…es of the devil. Ephe. 6. No man can believe what things God hath reserved for his Saints, but he must needs account all the world to be but dung, to the end he may win Christ. No man can see what are the threatenings of Hell fire, which is not quenched, but he will abhor his sins more than he abhorreth any death, and flee from them, lest they should bring him to so great condemnation: let us then be armed that the darts of infidelity do not wound us, and all the sho●… of other temptations they shall scarce strike through our eyelids: true it is, that our flesh is weak, but an armour of proof brings it strong defence: so we may be easily ●…educed with the 〈◊〉 dec●…it of sin, but a lively faith will sun lighten our eyes, that we shall not sleep in death. Though the world be full of all evil concupiscence: yet, This is the victory that ever cometh the world, even our ●…th. And see I beseech thee, judge of the first sin of our first parents 1. joh. 5. 4. Adam and Eve, and by one offence judge all: was not Eve overcome by infidelity? and first did she not doubt of God's threatenings, before she eat of the Apple when God had said ye shall dye the death, did she not fall to halting and began with p●…aduenture? she could not tell well whether it were so or no? and from this staggering fallen she not away to sin, and turned not till she fallen into the wrath of God for ever▪ did not Adam also follow her example? and this corruption let us be sure we have taken from his loins, and sucked from her breasts: by it the devil is strong against us, but let us beware of it, and be faithful, and his strength is broken. The Lion of the tribe of judah hath overcome the crooked serpent, and by faith in him we shall surely live. This (dearly beloved) the Apostle here doth teach us, a blessed lesson if we can happily learn it, and in which we shallbe saved forever more, and all our enemies shallbe our footstool. And the Lord grant for his Christ's sake, that we may be made rich in all knowledge of his will, and abound in a great measure of faith, that we may cleave unseparably unto God, and unremovablie to be joined as chaste virgins, with a pure faith, unto his Son Christ. And let us pray, etc. The eighteenth Lecture upon the 1. & 2. verses of the fourth Chapter. 1 LET us fear therefore, lest at any time by forsaking the promise of entering into his rest, any of you should seem to be deprived. 2 For unto us was the Gospel preached, as also unto them, but the word that they herded, profited not them, because it was not mixed with faith in those that heard it. YOU have heard two especial points, in which the Apostle doth amplify this exhortation alleged out of the prophet: To d●…r, if you hear his voice harden not your hearts, etc. The first was, that he says: To day: therefore we aught not to foreslow the time of our calling, but take the occasion & opportunity, while it is offered. Say not unto the Lord, when he knocketh: 〈◊〉 and come again another time: for thou knowest not whether he will return or not. Seek him therefore where he may be found, and call unto him while he is near at hand. The second point, the Apostle stood up on: was, that, If we hear his voice, we should not harden our hearts: teaching us, that only by faith we should be fruitful hearers. And if infidelity bear rule in our hearts, all preaching and teaching is in vain, and the voice of Christ can be unto us, but a savour of death, unto death: therefore, when we hear him speak, let us faithfully receive the Gospel of salvation at his mouth, or at the mouth of his minister, knowing he is our only prophet, given of God unto us: of this the apostle now concludeth in the first of this chapter: Let us fear therefore lest at any time this promise of entering into his rest, being forsaken, any of you may seem to be deprived: by this conclusion yet once again exhorting them, that they would not neglect their only prophet calling them, & so at last be frustrate of their vain hope. Let us here lay together these sayings of the Apostle: in the beginning of the second chapter, when he had proved our saviour Christ to be God, he says: Wherefore my brethren, we must carefully harken to the things we hear, lest we fall away as water. In the beginning of the third chapter, when he proved him to be man also, like unto us, except sin, he addeth: Therefore my brethren, partakers of the heavenvly calling, consider the Apostle and high Priest of our profession jesus Christ: After again, when he had proved our saviour Christ to be our only and faithful Prophet, he confirmeth his doctrine by the word of the prophet, alleging this exhortation out of him: To day if you will hear his voice, harden not your hearts, etc. Again, applying these words of the Prophet, he says: See my brethren that there be not in any of you an evil heart of unbelief. Now, here again, as a conclusion: Let us fear jest this promise of entering into his rest, being forsaken, we should seem to be deprived: And as though all this were not enough, in the eleventh verse after, he saith: Let us therefore be diligent to enter into that rest, that no man fall into the evil example of disobedience. And yet again in the end of this chapter: Seeing we have a great high Priest that hath pierced the heavens, even jesus Christ the son of God, let us hold fast our profession, etc. What shall we think of all this? what mean these often exhortations? surely (dearly beloved) nothing else, but that we be dull of hearing, and exceeding hard to learn: for tell me, notwithstanding this exhortation so often made, are there not (●…rowe you) many among us, which yet regard it not? yea, and yet if again, and again he should cry unto us, would we all obey his voice? we would, if we were wise: but foolishness is so wrapped up in our hearts, that I am afraid, all the exhortations, not only here made by the Apostle, but all other that have been made unto us thirty, forty, fifty, threescore years, have not yet taught us all that be here this day, with singleness of heart and with sincerity to love the Lord: and is it then any marvel though the Apostle having compassion on his brethren's ignorance, do this often exhort them in one thing? and if we be weak, subject to the same infirmities that they were, let us think it is necessary for us. Only I beseech you take heed, that seeing God hath this mercy upon us, which he had upon our fathers, that his word is thus unto us: Precept upon precept, precept upon precept: let not us be again as they were, that notwithstanding Es●…. ●…8. 10. all these often and earnest exhortations, so plain to understand, yet that the Lord speak unto us, as with a stammering and a strange language, that we understand nothing: for alas (dearly beloved) how unprofitable were that for us? and how much better were it, we had never herded at all, then so often to refuse the Lords calling? let this therefore be our wise understanding in this case, and that which so often is told us, let us at the last truly learn it. Now touching these words of the Apostle, that he says: let us fear, that we loose not this rest promised us, we must not take it, as though the: Apostle taught that the elect should fear, as though they might fall from their hope: or that their election were not sure: for you have herded before, how he said, We must hold the rejoicing of our hope, with all assurance and constancy unto the end: but here we must consider to whom the Apostle speaketh, that is, to such as are far off from a true faith, which have showed no great regard to the voice of the Lord Iesu, which are yet in many temptations of sin, doubtful to be carried away with the deceits 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 heavenly things, in this case, and to such people (considering their outward works) the Apostle saith let us fear, as in deed there is just cause of fear: for when there is scarce in us any zeal of God, scarce any love of righteousness, but all our thoughts do wander in worldly vanity: if in this case we should boast of our faith, were it not good to bid us fear, to take heed that we be not deceived? and what is this against the assurance of the faithful, that the Apostle biddeth them which are not yet called in holiness, to fear, jest they be deceived in their vain hope? If it be here said: the Apostle includeth also himself, and therefore this fear is also in the most godly: I deny not, but in other places of scripture, fear is commended unto the most godly: but the cause The fear●… that is commended to the godly, what 〈◊〉 i●…. of this is, because we be all weak, full of infirmity, ready to sin, as we see in David, in Ezechias, in Peter, in all the Saints of God: and therefore this fear is commended in them, which is, a good care and regard of their weakness, that they fall not: a care that may drive ou●… security, not a fear to take away the boldness of faith. So when we are bid to fear, it is as when we are bid to watch, to be sober, to stand with our loins girded, to have before us the ways of God with reverence and obedience, it forbiddeth presumptuous and vain boasting of salvation, when the glorious and fearful name, The Lord thy God, is not regarded of thee. So, when Saint Paul commends our faith, he addeth: Be not yet high minded but fear: and job saith: If I have done righteously, I will not lift up my head. Rom. 11. 20. job. 10. 15. This fear is a fear of falling into sin, lest we should offend so merciful a Father: it is not a fear of falling from his grace, lest he should take his mercy from us. A plain rule of this, Saint Paul commends unto us all, writing to the Philippians, With fear (says he) and trembling make an end of your own salvation: commending lowliness, and humbleness Phil. 2. 12. of mind, but yet joining it fast to the hope of eternal life. And this counsel he followed himself, as he saith to the Corinthians, I was among you in weakness, and in fear, and in much 〈◊〉. Cor. 2. 3. trembling: Yet he held fast his faith, that Neither Rom. 8. 38. death▪ nor any creature should separate him from the love of God. And this the Apostle, even in this place, teacheth, when he addeth: least any of you seem 〈◊〉 〈◊〉 deprived. For (in deed) he is not deprived, or ●…rustrate of any hope, who never had hope: but it seemeth so to some, because he would talk of hope. No more can any man fall, who never stood: yet because it appeareth so, Saint Paul saith: He that seemeth to stand, let him take heed he 〈◊〉. Cor. 10. 12 fall not. It is most certain, Hope maketh not ashamed: but Rom. ●…5 we deceive ourselves, in thinking we have hope: for true hope, as is said here, is in the promises, and Rom. 4. 1●…. they are apprehended with faith: and faith hath fear of sin. Where these things are, no man is deprived of his hope: where these things are not, he hopeth foolishly, who had in deed no hope at all. And he is said to fall out, who at the last is found to have no inheritance with the Saints, who yet never fallen out: for in deed, he never was within the covenant: according to that, which Saint john says: They went out from us, but they were not of 1. joh. 2. 1●…. us: for, if they had been of us, they should have ●…arried with us. This I say, that you may know how to answer the enemies of our faith, who▪ would have us still to doubt, and never to be sure of God's promises: when they object unto us these places of fear, we may answer them, that our fear is our humility and casting away of pride: our fear is our reverend care to walk in the ways of God: if they fear any other fear, we will not fear with them▪ For God hath not given unto us the spirit of 2. Tim. 1. 7. Rom. 〈◊〉. 16. fear again unto bondage, but he hath given us the spirit of adoption, by which we cry, Abba, Father. This is our blessing, which we have of GOD, and in which, we should always rejoice. I grant, we do not here obey God, as we should: for who is he that sinneth not? We fear many times, and God's dearest children are most tempted: so that they are brought sometime even to hell gates: but this we confess, is our infirmity, the truth of God's promises aught to have greater faith within us: but it is necessary we should feel our sins, that we might be humbled, and we must die in ourselves, that we may reign through the victory which Christ hath got: and in all our weakness we will still confess, that we may not, nor aught not thus to fear, but much rather to rejoice in the Lord, and always rejoice. Now, it followeth in the Apostle: For unto us hath the Gospel been preached, as well as unto them, but the word that they herded profited not them, because it was not mixed with faith, in those that herded it. In these words the Apostle showeth the cause, why he hath thus applied the prophet's exhortation unto us: because unto us now the same Gospel is preached, which was preached unto them: and if we be unfaithful, how should we escape, but be partakers of the same punishments? This place is well to be marked, which teacheth us, that the same salvation is now preached, which was preached before to all patriarchs and Prophets: in which we know there hath been but one way of salvation, from the beginning of the world: for then this was promised, which is now performed: The seed of the woman should break the head of the serpent: from which promise made, there was never but one faith of Gods elect, Gen. 3. 15. and one way of life, which was Iesu Christ: even as our Apostle saith, jesus Christ yesterday and to day: he is the same, world without-end. And this doctrine is not new, but the Prophets and Pat●…arches known it with us, and they all believed the Catholic church and communion of Saints, even as this day we do▪ Saint Peter says: That it was revealed 1. Pet. 1. 12. unto the prophets, that not unto themselves, but unto us they ministered those things, which now are preached unto us. And the Prophet Esay, in the 14. chapter, showeth, how God called out all nations, as it were to dispute Esa. 41. 4. with him, whether there were any salvation in the world, but by his free grace: and first he asketh, who called Abraham in that covenant of mercy which was given him? who hath done it? even he that called the generations from the beginning: I the Lord, I am the first, and with the l●…ste, I am the same: expressly teaching; that his people of Israel had the sa●…e salvation, which Abraham had: and Abraham the same which all nations and countries ever shall have: one saving health of all, even as God is for ever unchangeable. So Saint Paul, making comparison between us, and the people of Israel, of whom, here the Apostle speaketh, he says: They 1. Cor. 10. 4. eat all the same spiritual meat, & drank all the same spiritual drink: for they did drink of the rock which followed them, and the rock was Christ. And not only this one salvation is unto all: but this also, only Christ hath been ever the Prophet and minister to declare that Ca 12. 26. salvation: for so the Apostle teacheth, then, and now, his voice was herded: and as it is said after▪ his voice did then shake the earth: yea, before then, in the days of No he was preached unto the disobedient 1. Pet. 3. 19 people, who were drowned in the flood, and are now held in the prison of their sin. So that this we know, in Christ are saved all his saints, and by Christ they have been taught all that ever did believe. Whereby we learn all the sacrifices of the patriarchs, and all sacrifices and ceremonies of the law, they purged no part of their sins, neither was there any redemption in them: for the Israelites had not the Father's sacrifices, nor the fathers had their ceremonies, nor we have now, either sacrifices, or ceremonies, which were in honour among them, yet one salvation is unto us all: and therefore, as we may boldly say unto them, all their ordinances in worldly elements, they did not purge their consciences, Heb. 9 9 meats and drinks did not help them, who were daily exercised in such observations: so again Heb. ●…3. 6. they may say unto us, neither our sacraments do give grace unto us, no more than there's unto them: they seal unto us the grace that is in Christ, and assure us of the salvation that is in him: but in themselves there is no health at all. And if we may say thus, even of the sacraments instituted of God, in so much, that if they should be made causes of our lustification, and the glory of Christ should be so given unto them, we might justly call them the beggarly elements of the world, and unprofitable things. What shall we say or think, of so many childish toys, and foolish fancies, as we have seen of late, when men will attribute salvation unto them? When our own works have this honour given them? When Holy water, Bells, Candles, Crosses, Palm bows, Agnus Deis, the beginning of Saint johns' Gospel hanging about your neck: when to these things we attribute power against the devil, whom Christ vanquished only upon his cross, what name shall we give these beggarly things? When pilgrimages, fastings, visiting of man's tombs, kissing of relics, purchasing of Masses: when these things are exalted and said to purge our sins, what shall we call them? what drunkenness, what witching, what madness, what brutish astonishment hath covered our spirits, that we should believe such things (what strange illusions and sleights of Satan, have hide our understandings, that we should know nothing? The ceremonies ordained of God himself, the sacraments of his eternal testament, they are but helps of our infirmities, to lead us unto Chr●…ste: from whom when you shall separate them, they are no more Gods holy sacraments, but beggarly elements, and our own fancies, and fond imaginations, which are contrary to Christ, even from our cradle, to exalt them thus, what is it, but a proud liking of our own presumption. This is a clear proof, that in nothing is salvation but in Christ alone: and that one salvation hath been from ever, while these outward things have had many changes And again, in that Christ was then the prophet, we are sure the patriarchs and forefathers did not worship God after their own will and device, but only as the spirit of Christ did teach them: from which testimony of spirit, when they fallen away, all their religion was rejected: for only in Christ, God was also well pleased: so that, though they had no law written, yet were they taught of God, and his son was their schoolmaster, to lead them in all truth, revealing his will unto them, ever by such means as best pleased him: and after, when God written his law, he written this also as a decree for them to hold ever, that they should never add nor take away, but do only what they were commanded: and much more now in these last days, in which our Saviour Christ hath appeared unto us in our own nature, man like unto us, upon whom we saw the holy Ghost to come down, and God himself hath sealed him, in making manifest the own glory, speaking out of his cloud: This is my beloved son: hear him: much more (I say) we aught now only to hear his voice, because now more clearly than ever before, he hath revealed all the counsel of God unto us: but now, the devil hath been no less envious against the salvation of man, than he hath been before: now also he hath made some to set forth the imaginations of their own hearts, and hath bewitched many to follow their damnable ways, by whom the way of truth is blasphemed, and for their own traditions sake, he hath made the word of the Lord Iesu of none effect. This work hath he wrought in all the Papacy, yet we cannot or will not see his rebellious doings: Christ john. 1●…. 3. 6 says his kingdom is not of this world: yet hath he taught them to make their Bishop's Princes, and hath given them power over life and goods: Christ says, Matt. 20. 16. The princes of the nations bear rule over them: but it shall not be so among you: yet hath he made his first begotten son to wear a triple crown, and all the kings of the nations to come kiss his feet. So Christ hath joh. 4. 23. Matt. 26. 27. 1. Cor. 14. 19 1. Cor. 10. 27 Hebr. 13. 3. taught us to worship in spirit and truth, to drink the wine in the sacrament of his body and blood, to pray in a known tongue, to eat of any meats without scruple of conscience, to use holy matrimony in all estates, as a remedy against sin: but as though Christ were no prophet unto us, we have abrogated these his laws, and made other con●…ratie of our own. This our eyes have seen, & our ears have heard, and whether we will or not, we must needs confess it: yet, some flatter themselves in a marvelous madness, and doing all things contrary to the Lord Iesu, they say still, they cannot err: but they shall one day see and know, that Christ is the only prophet of the new Testament: and blessed be the Lord God, who hath made us this day to believe it: and while yet the day of health and acceptable time is, to harken only unto him, and refuse all the vain inventions of men. It followeth now in the Apostle: But the word that they herded prof●…ed them not▪ because it was not mingled with faith to those that herded it. As before the Apostle concluded, repeating again his exhortation: so in this verse, he repeateth the cause, why they profited not by the word of exhortation, that we again hearing the cause of our sin, should be made more wise, to take heed of it: & the cause was their infidelity, because says he: The word was not mingled unto them with faith: the word of God preached, is as a cup offered unto us, of which we must drink whether we will or not: & one way, it is made unto us, a cup of the water of life: another way, a cup of destruction, and such a liquor, as is of death unto death: even as says or infidelity is brought unto it, so it is a cup of life or death. In this similitude, the Apostle speaketh thus: The word was not mingled to them with faith. As men that love to sit at the tavern, do mingle their drink with spices, or their wine with sugar: so we in that most blessed tavern, in which the word of God is offered us to drink, we must mingle it with the sweet spice of faith, and it is a cup of eternal life unto us: otherwise, if we be unsaithfull, we have lost our blessing, and are fallen from the hope of life. Christ, who is the head corner stone, in whom the building doth stand, he is now to us a stone of offence, at which we have stumbled & are fallen down, because we have not received his word, with faith. It is true, the gospel is the power of God, to save man, but yet to save the man that doth believe, whether he be jew or Gentile: & here we see, how God hath joined unseparably, his word & our faith: wherefore it is also called: the word of faith: neither is it possible to be faithful without the knowledge of the word: neither is any knowledge of the word profitable, but being mingled with faith. This (dearly beloved) is no obscure doctrine, that you should not understand it: neither is it taught us in ambiguous words, that you can doubt of it, but it is plain & plainly taught: that if we will be saved by Iesu Christ, his word must be mingled to us with faith: if we be of the new testament, & belong unto this covenant which is made in Christ, to the forgiveness of our sins, than we believe the word that is preached, and the laws of God are written in our hearts. And this S. Paul setteth t. Cor. 1 21. Hebr. 10. 16 out so clear unto us, that it is impossible, impossible I say, for any to know the Gospel, and to be ignorant of it: for this is the gospel, as Paul says: The power of God to save all that do believe, do you hear this? and do you understand it? tell me then, what think you of that religion, where this preaching of Rom. 1. ●…6. the gospel is held back: nay where they have been so envious unto it, that they have not suffered the word to be in such a language as the people might once read and understand it? The Priests themselves, upon whom they laid the work to sacrifice for their sins, and to whom they confessed their sins, to have forgiveness of them. And what (I say) will you think of such a people? or what religion have they? doth not the Apostle say true: there is no salvation but by believing the word, as it is preached unto us? and do they say true, that the Mass purgeth our sins▪ the priest forgiveth them? & the mass is in latin, the priests ignorant, the people are led with vain imaginations: no faith, no word is in all their doing? but it is no marvel though some men be rob of their hearts, and believe all the illusions of Satan: for how can a man believe the truth, except the spirit of God be in him? Pharaoh was not taught by all the wonders the Moses wrought in Egypt. The jews were not the wiser for all the miracles which Christ wrought before them. If such things have happened in the days before us, though now the Apostles and prophets do all cry. Without faith in the Gospel preached, you can never be saved: Ignorance is abomination before God: and yet the Pope who taketh the word from us, teacheth us no faith, covereth us with blindness, praiseth ignorance in our hearing: if we embrace him, follow him, love him, honour him, as Pharaoh did jannes' and jambres, or as the jews did Annas and Caiphas, let us not marvel, no new thing hath happened in our days. The Lord hath not lightened their minds, & what wisdom can be in them? but we will leave them to him, who is just and merciful: and let us pray, that his word may be always mingled unto us with faith, that in this great darkness of the world, we may see light. One thing else we may here mark, that it is said: the word did not proofit them, because it was not ●…ngled with faith: whereby we know it is only faith that come mendeth us unto God, without which the word is in vain, the presence of Christ is in vain, to be his brother, sister, mother, all is in vain: nothing but faith carrieth us with boldness into his presence. Many singular proofs of this our Saviour, Christ showeth in many places, when a woman crieth unto him: Blessed is the womb that bore thee, & the paps that Luke. 11. 27. gave thee suck. Our saviour Christ answereth: nay rather, blessed are they that hear the word of God, & keep it. When some said unto him: Behold thy mother and thy brethren would speak unto thee: he answered again: Matth. ●…2. 50 He that doth the will of my heavenvly father, he is my brother & my mother. In another place, when controversy was, how we should have life & salvation through him, he says to his disciples: The flesh profiteth nothing, it is the spirit that quickeneth: noting in all this, that not his john. 6. bodily presence, not his kindred, not the travel of his mother, nor any thing is imputed unto us for righteousness, but only faith, in which we believe, according to his gospel preached unto us: that in his death all our sins are purged, & in his resurrection we are justified. This maketh us acceptable, & without this it is unpossible to please him: this the Apostle teacheth us here, when he says: For this cause, the word profited them not, because it was not mingled unto them with faith: for only faith doth all, apprehendeth all, overcometh all, and the gates of hell shall not in the end prevail against it: and the Lord increase this faith in us. And let us pray, etc. The nineteenth Lecture, upon the 3. 4. 5. 6. 7. 8. 9 & 10. verses. 3 For we which have believed, do enter into rest, as he said to the other. As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4 For he spoke in a certain place of the seventh day on this wise: And God did rest the seventh day from all his works. 5 And in this place again▪ if they shall enter into my rest. 6 Seeing therefore it remains, that some must enter thereinto, and they to whom it was first preached, entered not therein for unbeleefes sake. 7 Again, he appointed in David a certain day, by To day, after so long a time▪ saying, as it is said: this day, if you hear his voice, harden not your hearts. 8 For if jesus had given them rest, than would he not after this have spoken of another day. 9 There remains therefore a rest to the people of God. 10 For he that is entered into his rest, hath also c●…assed from his own works, as God did from his. THIS Scripture, which now I have read unto you, I must needs confess, to me it seemeth yet somewhat obscure, neither hath God so revealed it unto me, that I dare boldly pronounce, this it is: but, submitting myself to any better interpretation, which shallbe showed of other, according to that which God hath given me: so I will show you what I think most likely, and so much the more boldly I will show you mine opinion, because, by the grace of God, I will speak nothing, but agreeable to all which the Apostle before hath most plainly taught us. You know, how earnestly he hath exhorted us to hearken unto Christ: what fault especially shall make us neglect it, and that is infidelstie: what great peril we have in this sin, & that it: We shall not enter into his rest. Now, he teacheth and addeth sure arguments to his doctrine, how we shall avoid so great punishment, and so great sin, and how we shallbe obedient unto Christ: and that is, by faith, an humble acknowledgement of him to be our Prophet, and a constant believing of all his truth. This doctrine first he setteth down, in these words: For we enter into his rest that do believe. This he proveth first, by the manifest text afore alleged: for it was said: To whom I swore in mine anger, that they should not enter into my rest: meaning the unbelieving and unfaithful: therefore we that are believing and faithful, we shall inherit that rest. This I think to be the meaning of these words following: As it is said: to whom I swore in my wrath, that they should not enter into my rest. Now, 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 be here answered of the jews▪ that this place is of the people of Israel, meant of their entrance into the land of Canaan, under condition of obedience of the law of Moses, and therefore rather teacheth them to keep still those ordinances, then to change them for new, & follow this jesus, of whomethey have not herded before. This cogitation might easily arise, and they might soon be so persuaded, that the prophet spoke of the present time: now therefore, in the words following, the Apostle taketh away this offence and doubt, teaching, that not unto them only, but to us also it was spoken, and with this caution proveth with other arguments the former doctrine: that by faith grounded in our prophet Iesu Christ, we shall enter into his rest. And he says thus: Especially seeing his works were finished from the foundation of the world. The word which is here commonly translated, although I english it thus: Especially seeing: which I do because the sense well agreeth, and I know nothing to the contrary but the word may well bear it: so now touching the objection before made, the Apostle answereth thus: Neither can this be meant of the rest of the land of Canaan, in obeying the law of Moses: for when neither the law was yet given, neither the land once promised, yet then was this rest of the Lord, into which his people did enter: for the scripture says, even at the beginning: The Lord rested the seventh day from all his works. Now this objection thus being confuted, there is also in these words, the second reason for proof of this doctrine before taught, that they enter into the Lords rest which do believe: and the reason is this. Seeing God finished his works, straight from the foundation of the world, so that then he was said to rest the seventh day, men entered not into that rest, by the observation of the law of Moses, which was not given, nor by any works of flesh, which were ever unprofitable: but it is clear than we entered by faith: according to this which is written: To day if you hear his voice, harden not your hearts: this argument is plain in these words: Especially seeing his works were finished from the foundation of the world for he says in a certain place of the seventh day thus: and God rested in the seventh day from all his works: but of this argument, we will speak again in the ninth verse. here the Apostle may seem to some of us, to reason not very strongly: for how proveth he that it is one rest of which it is said, you shall not enter into my rest: and again, the Lord rested the seventh day: for the one seemeth to be of God alone, the other a figurative promise set out unto us: but this doubt is soon taken away: for when it was said God rested the seventh day: was it not also said: he blessed the seventh day and h●…lowed it: which is, he appointed it to this holy exercise, that man should leave off his other thoughts, and consider the power and wisdom and goodness of God in all his creatures, whereon after he gave his law written: Remember thou keep holy the sabbath day, six days shalt thou labour but the seventh. & c, by which it was plain, that this rest was the same, unto which they were after called: and thus we see the Apostles words, how apt they be to his purpose: It followeth now: And in this place again, 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 enjoy peace, and in his holy place praise God day & night, who had delivered them out of the cruel bondage of Egypt, & from all hurt of the great & terrible wilderness: in stead of which, he had given them a most pleasant country, that flowed with milk and honey. Now upon the warrant of all this truth, that one rest hath been from the beginning, though the name may be often named in sundry respects, as first, it was so called, because God rested from his works: again, because the people entered into a peaceable land, in stead of a perilous desert: so upon other occasions, this name of rest is named, but all in one spiritual sense, that is now a ceasing from our own works, to do the works of God, and after this to devil in the peace and rest of his glory for ever: therefore, where promise' of entrance into his rest is, it is a promise made unto all, and of all ages: upon this (I say) the Apostle says further: Seeing therefore it remains that some must enter thereinto, & they to whom it was first preached entered not because of their unbelief, again, he appointed in David a certain day, by to day, saying after so long time, as it is already alleged to day if you if you will hear his voice, harden not your hearts: in all these words, he concludeth as he taught before, that sing this rest hath been ever set out, to our first fathers, to the people of Israel, yet they entered not for unbelief seeing it can not be, but some must needs enter, for the graces of God must needs be enjoyed, therefore in David it is again said: To day if you will hear his voice, that it might be known, that we which do believe shall enter into his rest. So in these two verses, is the conclusion of the two former arguments: to prove, that only by faith, we shall enter in to his rest. And this I take to be the natural meaning of these words in the 3. 4. 5. 6. and 7. verse. It followeth in the 8. verse: For if jesus had given them rest he would not have spoken of any other rest after. These words prove by an other reason, that the former prophecy is not meant of the land of Canaan, according to the objection before spoken of: & his reason is this. josua led them into the land of Canaan, a great many years before the Prophet David made this exhortation: if therefore it had been meant of that land, to what purpose did David speak thus so long after? could it be threatened unto them, they should not enter into that rest, into which they had already entered, and dwelled there four hundredth years? Upon this reason he concludeth in the ninth verse: Therefore, there remains yet a rest unto the people of God. In the tenth verse, he showeth at the last, what this rest is: that we should no longer walk in our will, but resign ourselves over to the obedience of the will of God, even as we look to enter at the last, into that rest and dwelling place, which is in heaven, not in earth, & which God had pitched and not man, in these words: for he that hath entered into his himself hath also rested from his own works, even as God rested also from his. Thus I have plainly as I could, showed you the whole meaning of all these words which I have read together unto you: and I have the fewer things severally to note unto you in them, because, as you have herded the words were most of them mentioned before: & as occasion was, than I spoke of them more at large unto you: only of the other things, which before the Apostle spoke not of, I will note unto you what I think necessary. In the third verse, I told you how the Apostle taught us, that this rest, to which we be called, was the rest of God from the beginning: because from the beginning, it was said, God rested the seventh day: what we should learn in this, we may plainly see the commandment: Keep holy the Sabbath day: For that day was instituted for this cause: because than God rested from his works, and in that day a rest is commanded unto us, that in it we should do no manner of work: and why (dearly beloved) shall we rest? God is not pleased with idleness, he will not have us like the idle men that at the ix. hour of the day, stand still idle in the market: but God commandeth us to keep that day holy unto him, which is to serve him in it, and not ourselves. Now, seeing in this day we must glorify God, and rest from our own works, to consider his works, from which in this What is a Sabbath days work. day he rested, it is plain and evident, that it is a Sabbaoth days work, wisely to meditate in all the works of God: for as Paul says: They are the wisdom of God, in which we should know God, and in them the invisible things of God, that is, his eternal power & Godhead that we should know him and glorify him, and give thanks unto him. So we read in the book of job: when Eliphas would persuade job to the fear and reverence of God's majesty, he biddeth him behold the stars, how high they are. The prophet Esay, when he will assure the Esal. 40. 12. church of the mercy of God, that he will according to his mighty power fulfil all his promises, he saith thus: Who hath measured the waters in his fist, and counted heaven with his span, and comprehended the dust of the earth in a measure, and weighed the mountains in a weight, and the hills in a balance? In meditation of these great works of God, the Prophet would teach them, to fear no man, but put their only trust and confidence in God. So the Prophet Jeremy, setteth out the constant course of the day and night, for us to consider, and in it to know how unchangeable the love of God is to all his Saints. So our Saviour Christ, by the Matth. 6. 30 goodly colours of the flowers of the field, he would have us learn, what a fatherly providence God hath over his children to cover their nakedness, who clotheth so gloriously the vading flower. The prophet David in many places, and specially Psal. 104. doth make a goodly rehearsal of the providence of God, Psal. 104. 35 in ruling the whole world: thereby exhorting us to obey God, to hate iniquity, and concludeth with this excellent sentence: Let the sinners be consumed out of the earth: & the wicked till there be no more. O my soul praise thou the Lord praise you the Lord: If we by these Psa. 104. 35. exhortations and instructions can teach all our senses, our eyes to see, and our ears to hear, so that in the creatures of God, we can see his glory, love his goodness, fear his majesty, express his image in all our conversation: then are we sure we keep holy his Sabbothes, and we enjoy the good beginnings of that blessed rest, into which we shall enter for ever: but if we be unprofitable creatures in the world, if we have eyes and see not, and ears and hear not, and the sight and use of so excellent works, can stir us up, neither to love nor fear, not once to know so excellent a workman, we are held in the bondage of a spiritual Egypt, and wander in strange & unknown ways of a spiritual wilderness, where we have neither any water of life, nor any secret Manna, to satiate and fill our faint and hungry souls. we walk in the world, as subjects of the world, and devil on the earth as servants of the earth: the ox & the horse do as we do, they eat, and drink, and see the sun, and use at their will the day and night, and never consider him who made all these things. Let us not be like unto them, but as we have hearts able to comprehend better things, so let us use them, that we may fill our ways with perfect peace. If God have given us the mean estate of life, in which neither we want not yet abound, but our meat, our drink, our clothing is suficient unto us, let us acknowledge the great goodness of god, who hath set in us an example of the estate of life, which himself hath testified to be good for us, in the prayer which he hath taught us all: Give us this day our daily bread. If God have given us poverty, cold, nakedness, & much affliction, let us think with ourselves: How good is God unto us even in these days of calamity? for hath he not made us like his only begotten son, a man despised in the world, & of small account, who had experience of all our sorrow & grief, that we again carrying his image, might die with him, that we might also reign with him in the due time which he hath appointed: again, let me see this also in my poverty & affliction: God hath by this means prepared me so, that whatsoever is done unto me, God will impute it as done unto himself: whosoever shall mock or despise my life, he reproacheth god that thus hath made me Proverb. whosoever shall clothe, feed, harbour me, Christ accepteth it as his own, as if he were hungry, & received Matt. 25. meat: he were naked, and received raiment: what a mark & print of the love of god is this in me, & how blessed is this estate, which of so many is thought most miserable? if God hath given us high & excellent honour, if in the mids of my pleasure, with a wise heart can think thus: This is yet the place of my banishment, my body is a prisohouse in which my soul is in bondage, my life is a pilgrimage in which I wander, as in a country that is not mine own: and yet: if God have here filled my senses with so many delights, if such be the glory of these kingdoms and this nobility? If the honour & riches of these days, have so great gladness of heart: O Lord, what are the Heavens of Heavens, where we are citizens, which is our country, where our body is glorious, and crowned with life, where thy majesty shall shine in perfect beauty before us, where all things shallbe our own, and we shallbe thy. A happy lordship, a happy Earldom, a hap pie man, whose honour teacheth him thus to know the Lord, who hath had mercy upon him. These and such like meditations & thoughts, which carry up our minds from the Creatures to the Creator, and from our worldly calling to him that hath called us, these do lead us into the rest of the Lord: these are our holy works on the sabbaoth days, and this is our wisdom in enjoying all the benefits of God. But of this meditation I spoke before unto you, in the exposition of the sixt verse of the second chapter. Now, touching this word whereof we have herded so much, that is, the rest of God: we must mark how the scripture useth it: sometime for the truth, which is ever one: sometime for the figures, which have been diverse. The true and perfect rest is that which is now begun in us, the resting from our own works, that is, our dying unto sin, & the crucifying of the old man, that we may give over our bodies unto the Lord, to be servants of righteousness, and that only his spirit may reign in us, that as Paul says, it be not now we Gal. 2. 20 that live: but that it be Christ that liveth in us: and this rest shallbe made perfect in the resurrection of the just, when we shallbe joined unto Christ our head, and God shallbe unto us all in all. The figures of this rest (as I said) have been diverse. The first figure was the rest of the sabbath day, called our rest, because we were without bodily labour, only in spiritual exercise, to consider the works of God, his greatness, and power, and goodness, & thereby to learn with all our hearts to serve him, & to glorify him as our only god: so that all the seventh day long, while the sun shined, it preached unto the people, that they should cease from sin, and serve God, die unto the world and live in him. another figure of this spiritual rest, was the land of Canaan, called their rest, because they ceased from the fearful travel of the solitary wilderness, and from fear of enemies which always rose against them: & from their bondage before in Egypt, now inhabiting a quiet country full of all fruit and pleasure: and their spiritual exercise in this rest, was, to see from what miseries God had delivered them, what blessings he had given them, how mightily he saved them from all hurt of man and beast, and every creature: and therefore now, in a holy rest and quietness, to be thankful unto him, to serve him, to trust in him, to rest under the shadow of his wings. another figure of this rest, was also the temple, of which it was said: This is my rest for ever: here will I dwell, Psal. 132. 14 for I have a delight therein: called also the rest in respect that before, the tabernacle and the Ark was carried from place to place, but now it was settled for ever in mount Zion: the spiritual exercise of this rest, was, that God had now made known unto them his statutes and ordinances, in which they should live, his covenants and promises were sure unto them, and that they should not imagine vain thoughts, or follow their own devices, but abide in the ways of God, acknowledging them alone, to be the ways of life, and so give over themselves to walk in them. These were the figures of this spiritual rest which abideth for ever: and unto us now to whom figures have ceased, this rest is set out clearly in itself, that we should live in it, cease from our own works, do the works of our God, and worship him in spirit and truth, having according to this exhortation of our Apostle, our Saviour Christ our only prophet, to rest in his word: our only priest, to rest in his sacrifice for sin: our only king, to rest in his defence: our only head, to rest in his nourishment, who only with his blessed spirit feedeth us to eternal life, and worketh in us all in all. This is that kingdom of God, which we are taught to pray, that it may come and prospero: and this is that the prophet Esay saith of the root of Ishaie, that in those days his rest should be glorious: this is Esai. 11. 10. the truth sigured in all the former rests of the Sabboath, of the land of Canaan, of the temple, as Zacharias full of the holy ghost, doth most plainly show. This is (says he) the oath which he swore to our father A brahan. that he would grant, unto us: that we being delivered Luke. 1. 74. out of the hands of our enemies, might serve him without fear, in holiness & righteousness, all the days of our life: and this rest hath in it, as Paul says, a pure heart, that is, vn●…ed & constant love: a sincere says, that is, holy and true religion and, a good corscience: that is, peace toward God through jesus Christ: and these properties of our rest (dearly beloved) mark them well, that we may know the place, where we devil in peace: and jest we think foolishly, that we are at rest, when yet we are tossed in the tempestuous sea: our religion must be pure and untouched, from the curious and enticing fancies of Philosophy, from traditions and decrees of men, from superstition of Col. 2. 〈◊〉. the elements of the world: as meat, drink, days, times, and such other: to be short, pure from all things, which Christ our only prophet hath not taught us. And how can we think then, that we are yet in this rest, if we be held with decrees: Touch not, taste not etc. if counsels, and fathers, which are diverse, and daily renewed, do lead us with their sundry indgments: what rest is in my religion, if thus I must walk uncerteinly? It was said of the first rest: What Deu. 5. I command thee, do that only: this rest is now abundantly confirmed unto us, more amply than before, as Christ is greater than Moses: and how then do we seek after any instruction, but only after the word of Christ alone. Again, seeing in our rest is unfeigned love, contention and strife, & quarrels are cast out: how do we say, we are entered into our rest, when this dissension is among us, one with another: let us look unto it well, to whom it belongeth. It is a grievous thing to trouble the peace of the church: so is it a grievous thing to see truth lie hidden, or despised: therefore judge not you rashly, nor condemn any man's work before it be tried. We are called unto a rest, and let us nourish our peace: who soever fall out with us, let us not fall out with them, but let us seek the truth in love, and so shall be built up the decayed places of Zion: and to ourselves every one of us this I say, yet not I, but Saint john, That He that loveth his brother he hath no offence in him whereat another should fall: & therefore, in any controversies 1. joh. 2. that can arise in the church, if we fear God, let us follow this rule: let us not do any thing for vain glory, for honour, for riches, for pleasing men: for if we do, we may be assured, offences will arise, & we shall be guilty of them: but if only God's glory & the love of our brethren do constrain us, God will give us the spirit of wildome & peace, and we shall not be offences unto any: but this let you & me commit unto the Lord with our hearty prayers, & he will bring to pass a good work in our eyes. Again, our rest must be in all truth: and how do such men seek the glory of this rest, which fill the world with lying and flattering, which call good evil, and evil good, light darkness, and darkness light? The Prophet Amos complaineth of the judges of his Amos. 8. 6. time, that they were so corrupt through bribes, that they were ready to cell the people for old shoes: if he were alive now, he would add to this another complaint, that some preachers are also so corrupt, that they will cell the truth for a mounrning gown. Let a man be now never so blind, that he walk as at midnight when it is noon days, yet you shall find some Preacher will commend his sight: if a man were as black as the black horse spoken of in the Apocalypse, that nothing were in him but Apoca. 4. 1 shadow & darkness, yet he shall find a black prophet, with a black mouth, and a headlong tongue, to make him as white as the white will, or as white as the white snow: and if a false tongue could colour him more than that, it is set to sale, and it is easily bought. But have such men care of our blessed rest? or do they delight in the glory of it? Do they think that in the church of Christ it willbe ever suffered, that the sweet and costly garments of God's saints shallbe taken from them, and made a spoil for strangers? or he that goeth about this, shall he not disquiet our peace? Leave off then you that fear the Lord, leave off to cell the praises of faith and of religion to those which never sought and enquired after them. Remember Elihu says: If I should give titles, my maker would destroy me: Do not therefore justify the sinner while thou livest. Thou job. 32. 22. foolish praiser, & thou foolish praised, what substance is there in you, but a blast of wind? Let us then leave off lying, and speak every man the truth from our hearts, and so let us enter into our rest, & devil in the peace of God's Church together. Now, one word more touching this rest: the seventh day is called the lords rest: the land of Canaan, is called his rest: the temple, his rest: the Gospel, his rest: yet were not all these his rest, but figures and presentations of it: as times, places, means, by which we should rest in him: yet had they the name of the rest, as things lively presenting the rest unto us, & in which we enjoyed the spiritual rest: & thus it is in all sacraments, because they present unto us Gods graces, and his holy spirit worketh in the ministery of them, the more to assure our faith: they are also named by the things which they present unto us. Now touching the sabbath day which is here mentioned, you see, from the beginning it was a figure of our spiritual rest in Christ: so that as all figures in him have ceased & are complete: so the observation of that seventh day hath also ceased, and the truth of it must show itself, which is, that not the seventh day, but all the days of our life, our thoughts should be with God, and our works to his glory: and thus the old Sabbath was ceremonial, and is now abrogate, even as you see: for that Sabbath, is now our saturday, in which we lawfully occupy ourselves, in all honest labour of our calling. another end of that Sabbath was according to the manners of men, necessary for them then, and now necessary for us: and that was, that they might have a time, to meet together, to worship God in the congregation, to make public prayers, use his sacraments for strengthening their faith, hear his law, and his prophets, that they might learn his judgements, and edify one another in the knowledge of God: this end of the Sabbath must needs be perpetual, as long as our weakness needeth mutual help, and as long as it is meet we should openly serve the Lord: to this end the commandment is still read unto us, Remember thou keep holy the Sabbath day: which now is our sunday ordained by the apostles examples, that the superstition of the jewish Sabbath should be taken away, and kept holy, that thus we should occupy ourselves in that day: otherwise the old Sabbath can possibly be kept of us, no other way, but as the Apostle here teacheth us 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 works, that is, we must rest from our care or regard of the flesh, to accomplish the desires of it: but as we are bought with a price, so we must yield ourselves servants unto our Lord, and offer up ourselves a holy & lively sacrifice to do his will: and thus far of this text. Now, let us pray etc. ¶ The xx. Lecture, upon the 11. 12. and 13. verses. 11 Let us study therefore to enter into that rest, jest any man fall after the same example of disobedience. 12 For the word of God is lively and mighty in operation, & sharper than any two edged sword, & entereth through, even unto the dividing a sunder of the soul & the spirit, and of the joints and the marrow, and is a discerner of the thoughts 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 unto his eyes with whom he hath to do. IN this eleventh verse, the Apostle maketh his last proof of Christ to be our prophet, because y●●…ce of this word of God agreed ●…t but with the majesty of his person, and so entereth into 〈◊〉 〈◊〉 description of the virtue & power of this word, making earnest exhortation, that we would use the great benefit of it, and therefore he says first: Let us therefore study to enter: that is, let us labour, let us be careful, let us give all endeavour, let us care & travel that we may enter: thus shaking off all sluggish dullness, & quickening them from heaviness of spirit, as unto a thing of great weight, he calleth us with great care and study to give ourselves unto it. And here, in this word, Let us study, we have a plain interpretation of that he said in the first verse: let us fear: for the whole verses, that and this, as you may see, have one and the same meaning: there he says: Let us fear, jest forsaking the promised rest, we seem to be fr●…strate. that is, jest by such unfaithfulness as was in them, we also make the promise to us in vain: here he says: Let us study to enter into this rest, lest we fall into their example of unfaithfulness: thus the exhortation being all one, it is manifest, that this word, Let us fear, which he used first, hath the meaning of this word Let us study, which he useth now: so that this is (as I told you then) the fear of gods children, a careful study & in devour to walk faithfully before God. And an other good lesson we may here learn: sith the Apostle says, let us study: it is plain we aught not to nourish in us (as the manner of the world is) a careless security, to speak and think of our hope in God with a secure mind, as if we cared not greatly for it, or longed not much after it: such a careless mind is altogether unmeet for the profession of the gospel of Christ: and it is a thing that we do all understand, none can excuse himself by ignorance: we know the fault by the trial of our own heart, when we think of God and his heavenly kingdom, what part and fellowship we have in it, we can tell how our hearts are then affected: if it be our joy, our comfort, our consolation: if it draw our delight and study after it, then are we children of that kingdom, than we obey this calling of the Apostle which is here: Let us study to enter into this rest: but if we can think or speak of the kingdom of heaven, as we would speak of far countries, for talk sake, to hear what is said of them, but without any care whether we see them or no: then we are seduced with the deceit of sin, and this exhortation of the Apostle is made in vain unto us. And let us not here deceive ourselves to think, we have our cares for the life to come, when we have no care at all for it: our nature is here very blind, & believeth easily her own vain fancy: not only Scribes and Phariseis, and such froward sinners, do presume much of their own righteousness, & glory in themselves, but even Gods good people are soon beguiled with self-love: the Corinthians talked much that they were wise, that they were spiritual 1. Cor. 3. 〈◊〉. & holy men, but Saint Paul says unto them: Seeing such contentions, emulations, sects, are among you, you are yet children and you are carnal. So we (dearly beloved) if we will say we fear before God, our care, our study, our heart is in the kingdom of God, & yet we laugh when we talk of his judgements, make our jests and rhymes with his holy word: or if we be nothing moved in spirit when we speak of it, then are we not studious, but careless, secure, negligent, & we hear not this exhortation of the Apostle, Let us study to enter into his rest: and thus is this exhortation ended, made out of the words of the Prophet: To day if you will hear his voice, harden not your hearts, etc. It followeth now. For the word of God is lively & mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul & the spirit, and of the joints & of the marrow, and is a discerner of the thoughts and the intents of the heart, neither is there any creature which is not manifest in his sight, but all things are naked & open unto his eyes, with whom we have to do. In these words, the Apostle setteth out the nature of the word of God unto us, upon what occasion, we may easily see: he hath taught that Christ is our only Prophet, and we have no other schoolmaster to teach us, and instruct us in the ways of God: he hath also earnestly exhorted us to hear his voice, and faithfully to hearken unto him, jest we fall into the condemnation of others, who have been despisers afore us, and whose judgement we should not escape: for the word of God woundeth, even into the soul of the sinner: thus he cometh to this description of the strength and force of God's word, as may appear by his own words going before, jest we fall into the same example of disobedience: thus proving it that we cannot escape, because the word is so strong and mighty. And this doctrine of the Apostle, let it this day be our instruction, if we do believe: or if we think the Apostle says true, that the word of God hath so great power in it, let us regard it, let us give our fear, our reverence, our obedience unto it: for how great a sin must it needs be, to despise a thing that is so precious? and how great peril is there in it, to provoke a thing against us which is so strong? If it were but the roaring of a bear or Lion, it would make any of us afraid, yet could it but only pierce into our ears: if it be but the voice of thunder, it seemeth to make the very earth to shake, yet is it but a bodily sound, and the spirit heareth it not a whit: what then? When he speaketh whom the marrow within our bones doth hear, how truly says the prophet of him, his voice shaketh not only the sea, and the dry land, but the very heavens also? and can we have yet any excuse, Agg. 〈◊〉. 〈◊〉 if we hear not him that speaketh so loud? If we believe not him, to whom our own hearts bear witne●…e of his truth? or if we hear not his word, whose voice shaketh both heaven and earth? or are we born of God, if so great virtue & power of god have no feeling in us? Not, not, be not deceived, God is not mocked, his sheep hear his voice, we are not born of him, but we are born of hard rocky mountains, a stony generation, nourished and said of cruel Tigers: if such instruction, such teaching, prevail not with us. Hear then (dearly beloved) hear & learn, that we may be edified: let our hearts be softened, that we may have the words of God written in them. And seeing we have so excellent a prophet, let us be thankful scholars, and grow up in the knowledge of his doctrine, if at it never be imputed unto us, that we have hardened our hearts and would not know his ways. And to the end we may take the more heed, let us mark these words of the Apostle, in which he setteth out unto us, the great force of the word of God: The word of God (says he) is lively, and sharper than any two edged sword, etc. This place is well to be weighed of us: for of purpose the Apostle speaketh to teach us what the word of God is, and what power it hath, both to quicken the faithful, and wound the disobedient unto death: whereunto so ever the Lord doth send it, it shall do his will: no time, no place, no person, can possibly change it: no creature can break the force of it: the work that is appointed for it to do, it will assuredly bring to pass. Let soul & spirit, joints & marrow, heart and thoughts, strive still against it, it will wound all and pierce through as a sharp sword: even as all things are naked, and bore before the eyes of the lord who speaketh: neither let any man ever think, whosoever he be, that heareth or readeth this word of God, but that it worketh in him the will of God. Even all we here present this day, when after this sermon ended, we shall return to our caling, know it assuredly & think on it, as you are in your way, that the word spoken is entered into you: if it have quickened your faith, it is the word of life: if it have kill led your old affections, it is the seed of your new birth: if it have done you no good, it hath detected your corruption, & accuseth you in your own conscience: for change it you shall not, make it fruitless you cannot: there is no defence against the strokes of it, but it pierceth through to the place to which it is sent: if it light in faithful places, it bringeth the power of God unto salvation: if it fall where infidelity is, or disobedience, it maketh the heart as flint, or as an Adamant stone. This is the effect of the Apostles meaning in these words, which you have heard. The prophet Esaie to the same purpose, useth an apt similitude, who speaketh thus in the name of the Esai. 55. 10. Lord Surely, as the rain cometh down, and the snow from Heaven, and returns not thither, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sour, and bread to him that eateth: so shall my word be, that goeth out of my mouth: it shall not return unto me in vain, but it shall accomplish that which I will, & it shall prospero in the thing whereto I sent it. This john Baptist taught us, going before Christ to prepare his way, when he cried to the people: Every Luk. 3. 5. valley shallbe filled, and every Mounteine and hill shall be brought low: crooked things shallbe made straight, & the rough ways shallbe made smooth, and all flesh shall see the salvation of God: meaning hereby that all offences and stumbling blocks should be taken away: no power in the world should be so great, which should not give place to this word, which is the power of God to save all that do believe. The scriptures are full of such testimonies of the nature and strength of God's word, to teach us both to fear before it, and to humble ourselves, for it will prevail: and also to try our hearts, that it may have in us, a good and profitable work, rather to renew us in the spirit, then to harden us in the deceits of sin: but let us now come to the words of the Apostle, & examine them in all their proper meaning. It is said first, The word of God is living, which property may be atttributed to the word of God, in diverse respects: first in respect of us, because it quikneth us into a spiritual life, and without it we are in darkness & in the shadow of death: therefore it is a living word, and the seed of our new birth. So Saint 1. Pet. 1. 23. Paul says to the Corinthians, In Christ Iesu I have begotten you through the gospel. And S. john saith: Of his 1. Cor. 4. 15. own will hath he begotten us with the word of life: expressly calling it the living word, or the word of life, jacob. 1. 1●…. because it quickeneth us (as I said) into a spiritual life, wherein without all doubting we are taught assuredly to know, that if ever we will become the children of GOD, that we shall no more live ourselves, but what Christ may live in us: thus we must be born and thus we must be made a new: in taking into us the seed of the word of God, and then as new born babes desire the sincere milk of it, that 1. Peter. 2. 1 we may grow thereby in the fullness of our age in Christ. If the Papists did well understand this, they should also understand with it, that themselves were bastards & no children, as being born of mortal seed of fathers, of counsels, of decrees, of Popes, not of the immortal seed which is the word of God. Another cause why the word is called living, is in respect of itself, because it is eternal and abideth ever, according to the nature of the living God, whose word it is: so Saint Peter expressly calleth it, where he says, we be born of a new immortal seed, by the word of the living God, and abiding for ever: therefore attributing life and immortality, unto the word, because it is of the living and immortal God: of which we aught to learn, that there is no wisdom, no instruction, no discipline, by which we can apprehended eternal life, but only the wisdom and instruction of the word of God: for what an absurd thing is it, that the wisdom of man, which is vain, as man is vain, which is transitory, earthly, & is abolished, should lead me into that life which fadeth not, but is eternal in heaven? yea, what an absurd thing (I say) is it, sing we ourselves and all that is in us, before the presence of the Lord must needs be changed, so that no man possible can see him and live, yet to think, that our wisdom can lead us unto him, or our reason can approach unto the places where his glory dwelleth. Surely (dearly beloved) this is much more folly, then to seek to gather grapes of thorns, or figs of brambles: for it is to seek for light in darkness, and for life in death: for out of a corrupt mind & a froward heart we seek for holy obedience and immortality, as many as say, that without the word of God they can please him: the papists do not yet understand this, and therefore they weary themselves with their own inventions, and multiply ceremonies in their churches, which God will cast out as he hath begun, till their madness be made manifest to all nations. another cause yet there is, why the word of God is called, Living: and this cause most agreeable to this place: That is, because it enteret●… with power into every part of us: so that, as our life is dispersed into every part, and we feel it, both in grief and pleasure: even so, the virtue of the word of God pierceth into every member, to bruise (as the prophet says) the very bones, or to fill them with marrow and fatness: this sense is plain, and agreeable to all the words following, and in this same meaning Solomon calleth it also: A living word: as his words are plain: The light of the Lord is the breath of man, & it searcheth all the bowels of the belly: where also Prou. 20. 27 he calleth the word, light: because it shines in man's heart as in a dark place, and trieth out all the secrets of his thoughts: in this meaning here, the word is called lively, as I told you before, the more to stir them up, not to neglect so high a prophet as the son of God, whose word came with majesty and power unto them. The second title here attributed to the word is, that It is mighty in operation: meaning that it hath in it, force and virtue able to subdue all enemies, and bring us in obedience unto Christ: this virtue of the word, Saint Paul notably setteth out to the Corinthians, magnifying his Apostleship by this means: Our weapons (says he) are strong by the power of God, 〈◊〉 cast down holds, wherewith we overthrow imaginations, 2. Cor. 10. 4. & every high thing that is exalted against the knowledge of God, & bring into captivity, every thought to the obedience of Christ, & have ready vengeance against all disobedience: howsoever a man magnify himself, or a man exalt himself, in which arrogancy of spirit he seemeth (as it were) buried in sin, and his heart hardened against the grace of God, yet let him hear this word, and let it often fall into his ears, for it is as Iere. 3. 29. the prophet says, a hammer, which breaketh the stone in pieces, and is able in the power of God to mollify his heart: or, if the sinner be suncken down so deep, that he will not rise, it will crush him down deeper, that he may perish in his sin: and so God says to his Prophet Jeremy: I will put my words into Iere. 5. 14. thy mouth, and it shallbe as fire, & this people shallbe as wood, and it shall devour them. And this is it Saint Paul expressly witnesseth, to be the only means to glorify God, to preach the truth of his word unto all: for so (says he) we are always a sweet smelling 2. Cor. 2. 16. savour of Christ unto God, as well in those that perish, as in those that be saved, to the one a savour of life unto life, to the other, of death unto death. I would we that are preachers, could learn and believe this, it would make us leave our vain babbling & much talk of philosophy and profane things, and fill our mouths only with the word of the Lord: for this only is mighty in operation, the other hath at all no strength, no strength at all in this behalf to glorify God, or to convert a sinner: but strong to delude the people with idlo sounds, strong to tickle our ears with fond delight, strong to puff us up with pride of our wits, but more weak than water to teach us true repentance: for proof I say, let the sinner come forth, that hath been converted by hearing stories or fables of poets, I am sure there is none: for faith is only by the word of God: of let the preacher come forth that useth such things, and doth it not either to please men, or to boast of his learning: for this he knoweth that the word only, not profane things, converteth the people: and why then doth he use them? The Lord says, by his prophet Jeremy: If they had stand in my counsel, Jere, 23. 22. and had declared my words to my people: then they should have turned them from their evil way, & from the wickedness of their own inventions: a plain testimony why our preachings are unprofitable to the people, even because we speak in our own fancies, and use exhortations of our own head. And again, in the prophet Malachi, the Lord declareth what covenant he made with Levy, and how he promised to bless his labours in the teaching of his people: The Law of truth (says he) was in his mouth, and there was no iniquity found in his lips: he walked with me in Mal. 2. 6. peace and equity, and did turn many away from their sins. Can any thing be spoken plainer? Hold fast the word of God, commit the fruit of thy work to the strength of it, and thou shalt find it as is here said, mighty in operation: and thou shalt convert many sinners. Let them tell me now, all that have ears to hear, what madness is it, to fill the people's ears with unknown tales, and sweet words, in which is nothing but a deceitful sound, & leave the word of God, mighty in working, to convert their souls? And, you (dearly beloved) who delight in such vanity, and make the preacher transgress for your fancies sake, let me but reason with you, as S. Paul reasoned with the Galathians. Tell me whether by such tales, or by hearing the word of God, have you received the spirit? that is, whereby were you converted from your vanity unto the living God? was it the word of truth, or else Gentle stories that wrought this virtue in you? and are you so foolish, that when you have begun in the spirit, you will now go forward in the flesh? Let us leave then this great abuse: both you, to turn away your eyes to folly, and the preacher to use the pulpit like a Philosopher's chair. We may allege sometime a story or profane sentence, I deny it not, but than it is good doing it, when the remembering of the saying bringeth necessarily into memory the word of God also, for which it was alleged, and giveth light unto it, for a more clear declaration of the truth: yet, when the story is told and remembered by itself, there is then but a foolish delight of a vain man, to help him in his talk, to multiply idle words: there is no edifying in it at all. The third title of the word, now following, is this, That It is more sharp than a two edged sword: and this similitude is often made in the Scripture. The prophet Esaie, preaching the promises of God, he Esa. 49. 〈◊〉. says: His mouth is made like a sharp sword. And Saint Paul giving armour to a Christian soldier, by which he may kill his enemies, he biddeth him Take Ephe. 6. 17. the sword of the spirit, which is the word of God. So, in the first and nineteenth Chapters of the Apocalypse, the son of GOD is described Apoca. 1. 16 & 19 15. with a two edged sword proceeding out of his mouth: meaning by these speeches, no other thing, but that by the preaching of the gospel, Christ should get the victory, and bring all enemies in subjection unto him, even as the Prophet Esai says: He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he kill the ungodly: by which we do learn, that the more we pray: Thy kingdom come: and the more we wish the prosperity of the Church, the more we must strive to make the word of God known unto all: for that is the sword and sceptre of his kingdom. The next title here attributed to the word, is, That it entereth into the division of the soul & the spirit, & of the joints and the marrow. By soul, here he means that part of us, in which our affections are, as joy, sorrow, love, hatred, anger, mildness, or any such motion of us of good or evil. By spirit, he means, the most excellent part of us, in which is reason, wisdom, understanding, to consider and meditate of all the works of God. By joints and marrow, he mea●…ieth all the members of our body: and thus Saint Paul useth these words of soul, and spirit, and body, where he says to the Thessalonians, as it is in the fifth chapter: The God of peace sanctify you wholly: that your spirit, and soul, and body, may be kept blameless 1. Thes. 1. 23 until the coming of Christ: teaching us, what is a true Christian, when his mind thinketh, his soul desireth, his body executeth nothing, but what is faultless before God and man. So, when the word is said to divide between the soul and the spirit, it noteth the mighty work of it in the reprobate, to wound all their thoughts and desires with fear and terror, and with astonishment of heart: contrary in the elect, it crucifieth the old man with all the concupiscences and the desires of it. When it is said to divide between the joints and the marrow: it showeth the work in all the members of our body, to cell them under sin, to work uncleanness with greediness being hardened: or to sanctify them in the power of God, that they may be servants of righteousness unto him, being mollified. To be short, in soul, spirit, joints, marrow, the Apostle means, that the word once herded, the whole man is touched, and all that is with in him, feeleth straight a change: except a heavier judgement be upon him, that he have ears & hear not: wherein yet the word hath a work, and maketh him fall deeper in the sleep of sin: if we will learn examples are before us of good & evil, what to leave, or what to choose. The prophet Abacuche, foreseeing the state of Christ's church, what danger should be unto it, even then to be oppressed again, when it was not yet half grown up, he says: When I herded it, my belly trembled, Aba. 3. 16. my lips shook at the voice: rottenness entered into my bowels, and I trembled in myself that I might rest in the day of trouble: here we see the word dividing between the joints and the marrow, how it distempered the prophet's whole body, because of the heavy threatening of the Lord, and an excellent blessing was unto him, for this fear and trembling at the voice of the Lord, in the day of trouble he had rest. So the Prophet Esay, at Gods threatening against his church, that even in the days of Christ, her peace should be broken off, & her flourishing glory should again be shadowed, he crieth: my leanesse, my leanesse, woe is me: as if he had said: it consumed Esai. 24. 16. his flesh, and wore away his beauty, to hear the voice of the Lord against his people: if thus we fear in deed at God's threatenings, & as his saints do unfeignedly rejoice at all his promises, a good work of his mighty word is in us, and it is his power to our salvation: but if we be despisers, and regard not the word that is brought unto us, a while we may seem to be in peace, as the sick man in his sleep feeleth not his pain, but the word will wound at the last the spirit, and we shall feel it in our flesh, what we have despised. We read in Daniel, of Belshazzar, a proud king, in the mids of his Dan. 5. 6. princes and all his roaltie, he saw a hand writing, and the word of the Lord was before his eyes: straight his countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another, such fear and terror came upon him, when the voice of the lord did pronounce his judgement. And not only thus, but we see it further, the wicked not only wounded, but also slain with the word of God. When many of the rulers of the people of Israel, led the people to most shameful idolatry, the prophet Ezechiel was sent to preach unto them, and when he prophesied before them, Pelatiah Eze. 11. 13. the Son of Benaiah, one of the Princes which seduced the people, he died in his presence? A like example is, of Ananias and Sapphira, who at the voice of Peter, did both fall down dead: Act 5. 1. so true it is that the word is forcible, to divide and enter between our reins, that is, to slay the wicked and to quicken the godly. Last of all, it is here said, that the word discerneth between the thoughts and intents of the heart, meaning, that how so ever the heart of man is prepared, the word of God directeth it, either more to be hardened with the deceits of sin, or wholly to be renewed to the love of righteousness. It followeth now: Neither is thereany creature which is not manifest in his sight, but all things are naked and open unto his eyes, with whom we have to do. These words show an excellent proof, of all the former things spoken of the word: for seeing it is the word of God, how should it not have the power of God: if among men, as every one hath most power: so his word is most feared. how should it not be, but God, who is the searcher of our hearts and reins, and is almighty over all, but that his word should have of his nature, virtue, and power, to make the proud to fear, and to comfort the humbled. Let us therefore now be wise in time, and let the word of the Lord fashion all our hearts: if it do not, yet it worketh still, and we shall one day know what voice we have despised: for as it is here, that all things are open unto his eyes: so we shall hear his voice, when in all things it shall show his power. It shall speak unto all creatures, and they shall hear it: the earth and sea shall bring the bodies which they have consumed: the fire shall yield again his ashes, and the air her dead; the elements shall mealt away, and the Heavens shall vanish: the Lord shall speak, and the dead shall all arise: then shall we too late bewail our madness, which have herded before, this voice & regarded it not. And this let us learn with it, if such be the strength of God's word, of itself, when yet he shall multiply this power, and make it also eternal which is infinite, what shall we say then: but, O Lord who shall abide it: when he shall pronounce: Go you cursed into eternal fire: what condemnation shallbe upon the wicked: surely (dearly beloved) as it is greater than our hearts can imagine, so yet in this similitude, we may see, as it were an image of it: for as his word divideth between soul and spirit marrow & bones, cogitations and intentes: so we know that in every part of them, the wicked shall feel God's anger: head and arm, hand and foot, back and side, shall have experience of his anger: all the thoughts of their hearts shallbe wounded with death, and so much the more unspeakable, because their bodies shall feel and their mind know the immortality of death, and everlasting destruction, that is upon them: which extreme wretchedness, no horror of darkness, no weeping and gnashing of teeth, no gnawing of conscience, no eternal fire, doth fully and enough set out unto us. But this we leave to the reprobate men, who even to this day have sold their hearts to conceive mischief, and it repenteth them not. Let us fear now in the day of health, and better things are appointed for us. We shall hear an other voice: Come you blessed into eternal life, possess the kingdom prepared for you from the beginning, which voice shall enter deep, and into all our members, bring a sensible feeling of the love of God, and his great glory, when with heart and mind we shall see and know our inheritance with God in eternal glory: whereunto, if now we be raised up, and the promises of God begin with us, this unspeakable and glorious hope, (so that our hearts be fast held in the love of it, never to change for worldly vanity or rather shame, worse than vanity: for with what name shall we name it, that is exalted against the Lord) if, I say, thus the word of God be unto us, we have sealed it, that his word is living, and entereth into the division of the soul, and the spirit: and we have been fruitful hearers of all this long exhortation, which the Apostle hath made, and ended, to stir up his brethren, faithfully to hear this prophet of God, his son jesus Christ, and our saviour, who hath revealed all his will unto us. And thus far of this former part of the Epistle, in which we are taught, that Christ is our only prophet: but the time is paste. Now let us pray. etc. The xxj. Lecture, upon the residue of the chapter, the 14. 15. & 16. verses. 14 Seeing than that we have a great high priest, which is entered into Heaven, even jesus the son of God, let us holdefast our profession. 15 For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things temped in like sort, yet without sin. 16 Let us therefore go boldly unto the throne of grace, that we may receive mercy and find grace to help in time of need. WE have herded (dearly beloved) how the Apostle hath taught, that Christ is now our only Prophet, & what care we should have, diligently and faithfully to hearken unto him, if we will not be guilty before God, of great condemnation and judgement. The reasons are of the Apostle to prove him our only Prophet: first, because God sending his only begotten son into the world, made man like unto us and revealing the will of his father unto us, the excellency of his person enforceth us to confess, that God ordaineth him alone to be our Prophet. Again, he was faithful in the house of God, and then what needeth any other prophet unto us? thirdly, he was more honourable than Moses in this office, & many ways to be preferred afore him: therefore no other Prophet is to be joined with him. Fourthly the Prophet David said: To day if you hear his voice, etc. which we must needs understand, to be a perpetual prophesy, and therefore accomplished in Christ, whom we must hear, if we will believe, and be saved. Last of all, the force & strength of the word of God, is such, as it must needs warrant the majesty of God in Christ the author of it: and as n one other hath that glory, so none to be our prophet but he alone; unto all those reasons he hath added, as you have herded, earnest exhortations, to give more weight unto them, for the better persuasion of his brethren, to whom he writeth, Now, he beginneth the other principal point of this first part of the Epistle, that is, to prove that Christ is our only priest, which disputation he continueth to the eleventh chapter, as we shall (god willing) hear. He beginneth it first with an exhortation, as he used the like often before, and, as I said: to make us more carefully regard his words. Sith them, we have a great high priest, who hath entered into heaven, jesus the son of God: let us hold this profession: the force of this exhortation, is in the excellency of the priesthood of Christ, secretly compared with the priesthood of Aaron, who was in nature their brother, in person weak as other men, in office, earthly, entering into a tabernacle made with hangs, in virtue, a figure of a better sacrificer, himself not profiting at all: but Christ is another high priest in nature the son of GOD: in quality, great and full of glory: in office heavenly, entering before God to be our mediator: in virtue, holy and perfect himself, to purge our sins. This the Apostle noteth, calling him, high priest, great, entering into heaven, and the son of God: and so much the more we are guilty before him, if we shall not hold fast, and profess all his instruction and doctrine. Now, lest we should think the Apostles exhortation is weak, and that he taketh it for granted, which is in controversy (for he calleth our saviour Christ high priest, which yet it seemeth he hath not proved) we must consider what hath been spoken before, and so we shall see good arguments in this exhortation for the proof of his cause. He hath taught him to be the son of God, made man, revealing unto us the counsel of his father, purchasing a most glorious inheritance for us, and setting us free from the bondage of the devil, in which we were held under the fear of death, which things before witnessed of our Saviour Christ, and necessarily proving him, for the same cause, to be our priest, according to that truth, in the beginning of this disputation: he calleth him, our great high priest. So he began before the third chapter: Consider holy brethren, the Apostle and high priest of our profession: not yet having particularly spoken of those offices, but calling him by those names: because, according to the description of his person before made, it must needs follow, that he was both our priest and Prophet. Another argument of his priesthood, is, that he was here in earth, afflicted as we be, submitting himself to death, from which he is risen, and now ascended into heaven: therefore he is our priest, crucified for our sins, risen for our justification, and making now Intercession for us before God his father. Thus we see upon how good warrant the Apostle in the beginning exhorteth them to acknowledge Christ their priest: and thus much touching this entrance of the Apostle, into this disputation, and why he useth such words. Now, touching the matter. To teach that our saviour Christ is our only priest, he first showeth by the works of Christ, what is the office of the true priest, and that is: that he be great and strong to bear all our infirmities: then, that he make an entrance for us unto God enduing us now with says & boldness of his spirit: and finally, giving us his grace and salvation: which things, as they were never in Aaron, nor in all the sons of Levy, so they have clearly appeared in Christ, and therefore with boldness let us cleave unto him: to this effect is this exhortation. Now, where he says: Sigh therefore we have a great high priest, who hath entered into the heavens, jesus the son of God, let us hold this profession: I would we could here learn of the Apostle, to be wise. The excellency of our saviour Christ, both of his person, and of his doings, was a strong persuasion unto him to give glory unto Christ alone. Seeing Christ was the son of God, full of power to do all he would, who had entered into the presence of his living father: what man is he shall join himself unto him, to claim a part and fellowshipp in that work, which Christ hath taken upon himself? or, who that may have his hope and rejoicing in Christ, will cast it off, to glory in a mortal man●… this madness was so great in the Apostles eyes, that as a thing which it grieved him to remember, so he beseecheth his brethren never to let it sink into them: but rather, seeing Christ was unto them such a one, let them abide in him, & hold fast his profession. Thus we at this day, let us strengthen our faith, and answer all our adversaries: if the question be, whether justification be in our own works, let us say: sing Christ the son of the living God, hath been conceived of the holy Ghost, and born of a virgin, and sanctified himself for us, fulfilling all righteousness in his flesh, and offering us freely of his fullness to be made holy before God, we will hold this profession: and we that are but dust, and full of evil, we will not join ourselves with so excellent a saviour: we renounce our righteousness and the righteousness of our fathers, the righteousness of Abraham, of Paul, of Peter, of the virgin Marie: and the righteousness of Christ shallbe our righteousness alone. If we be asked, whether the Mass be a sacrifice for our sin, let us answer: seeing Christ the immaculate lamb of God, by his eternal spirit, hath offered up once his own body upon the cross, and given eternal redemption to those that do believe: if an impure priest of polluted members, will presume to be one in this business: let his sins be imputed unto him, who with unchaste hands, will needs crucify again the son of God: we will none of his cursed works, but will hold our profession. Christ is our sacrifice and sacrificer alone: & he is the propitiation for our sins. So in all other points: if Christ who came down from heaven, and is in the bosom of his father, hath taken upon him to be our prophet, let us hold this profession, and not care what flesh and blood can say unto us. If Christ, to whom all power is given in Heaven and in Earth, who is King of glory, and sitteth on the right hand of majesty in the highest places, if he have taken upon him to loose the works of the devil, and set us free from his bondage, why hold we not this profession? or why run we to holy water, bells, candles, crosses, and such vanities: as though they holped Christ in his work? Or if all our enemies think they can connute this, that here we say, let them answer us: how is the reason of the Apostle good against the priesthood of Aaron, that it is abolished, & no other sacrifices are, but Christ? because he is so excellent a priest, the son of God, the great high priest, and hath entered the heavens. If this dignity of his person, prove the priesthood only to be his, why doth not the same prove all these things we speak of, to be done & wrought by him alone? or how is it possible, that his priesthood, for the excellency of it, cannot stand with the priesthood of Aaron, which yet was glorious: and that it should stand with the filthy stinking priesthood of a greasy handed pope, which is loathsome to see & hear▪ or how can his glory bear no fellow in his priesthood, & yet bear the fellowship or any partenership with other, in the office of a King and prophet? Seeing then it is thus withus, that we be glorified to have such a priest, so high, so great, let us hold (as the Apostle says) his profession, and acknowledge no helpers unto him. Thus the Apostle having showed the dignity and glory of Christ our priest in the 15. verse following, he showeth also his mercy and compassion, that we may know him a perfect priest: and for this cause he addeth this, lest the weak Jews should otherwise be offended, and fall at the knowledge of his glory: for hearing our Saviour Christ exalted as God, they would easily think: and shall the Lord again speak unto us? do we not remember the days of mount Sinai, when he spoke unto them, and they were all afraid? yea, Moses himself, did he not tremble, and the people pray, that they might hear him no more? shall it be so agiane with us? or, hath the Lord spoken, and we have not seen his majesty? to stop this, or like offence, the Apostle addeth this, of his compassion & love: for we have not a high priest: which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort▪ yet without sin: the sum of which words are, that as we acknowledge Christ to be the son of God: so we also believe that he was made man like unto us: and in this participation of nature, hath taken also upon him, all our infirmities, accounting them as his own: so that we may be bold to come unto him, who is no more fearful in the glory of his majesty, but loving, in the similitude of our nature. And that it is said here, he suffereth with us, is tempted as we, made like us in all things: we must understand it, by reason of that spiritual and unspeakable conjunction which we have with him, in that he is our head, and we are his members, a unity not known of flesh and blood: for it is not made of joints and sinews, but seen only with the eyes of faith, according as it standeth by participation of the same spirit: and when we shall know what the spirit is, we shall see the band in which we are knit together, and be able to speak it, how Christ now suffereth with us, and how the afflictions of his saints are such unto him, as if they were in his own body, even as he says: Saul, Saul, why persecutest thou me? by which experience, the apostle Paul also, calleth his afflictions the afflictions of Christ: in which we are to learn: if God have so loved us, we aught also to love our brethren, to remember them that are oppressed, as if we also were oppressed in body: and to rejoice with those that do rejoice, as if our own hearts were filled with gladness: & a just judgement is unto them all, who having Christ such an example of love, can yet notwithstanding hate their brethren. And here we also learn, whatsoever afflictions are, yet are they less than the strength given unto Our a●…ctions less than the stren●…h th●… 〈◊〉. us: neither shall they ever turn the love of God from us: for all afflictions, without exception, Christ suffereth with us. We see by Paul: how many, how great, how above measure were his troubles by sea, by land, of friends, of enemies, in body, in spirit: yet calleth he them all the afflictions of Christ, and his suffering. Lazarus, in all his poverty, sickness, sores, suffered nothing, wherein Christ was not partaker of his grief: if the pains and miseries of patiented job, were now upon any man, even job felt nothing which Christ felt not with him: for while this mystery is, which is for ever, that Christ is the head & we the body, how should the body be hurt, and the head not touched with the pain of it? Let us not then care what crosses we bear, for as there is none more shameful than the cross of Christ, so all ours are accounted as his. If we be poor, sick, contemned, imprisoned, or whatsoever is the fruit of sin, God is not as man, to turn his face from such children, but we are the dearer in his sight, & cucric crosle sealeth the love of 2. Coi. 5. 21. Christ, that he suffereth this with us, to the end he might never cast us away: even as he was made sin for us, who knew no sin, that we might be made the righteousness of God in him. Who now can be discouraged with the afflictions of his life? or be envious against the wicked man, if we see his days full of peace and prosperity? Not, not, these be but broken weapons, and can not enter to the hurt of our soul: only let us take heed of sin, that it reign not, nor have any kingdom in us: for therein, Christ hath taken no part, and by it only we are separate from him, as by that with which he will have no fellowship. And where it is here said, that our Saviour Christ was like unto us in all things, except sin, it is a clear place to teach us, what to believe of the What we must beeleeue of true humanity of our saviour Christ: leave off foolish and vain questions, in which there is no edification: dispute not of particular things, this or that, wherein thy foolish mind may fall into heresy, the true humanity of Christ. and thy foolish heart may take offence, but believe it steadfastly that thou haste learned truly, that in all things Christ was like unto thee (sin only excepted:) if any thing be spoken of his humanity, not agreeing with this, it is false, and to be refused. It followeth now in the last verse: Let us therefore go with boldness unto the throne of grace, that we may obtain mercy, & find grace to help in time of need: In these words the Apostle concludeth, wherefore he hath thus magnified the priesthood of Christ, and what benefit we have by it, that is: to go with boldness unto the throne of God, and know ourselves assuredly reconciled unto him: in consideration of which excellent & unspeakable benefit, he maketh his conclusion by way of exhortation, that we might never be slack and slothful to receive so great a blessing, nor by any unthankfulness show our unworthnesse of it. Now, in these words are many especial good lessons for us to learn: first, were he says: Let us go: which exhortation he groundeth upon the former words, that Christ (as he said) is entered into the Heavens: we must here learn to apply it to ourselves, all that Christ hath done, as in deed he did it not for his own cause, but for ours: and we learn how it belongeth unto us, even as it is wrought by Christ in our nature, whose members we are. And thus, what so ever we can see in Christ that he hath done, and what soever glorious promises are made unto him: let us know our unity that we have with him, & all blessings, that they are ours. If he have overcome sin, we have also overcome it. If he have vanquished death, we have vanquished it also. If he have risen from the dead, we shall rise also. If he have ascended into Heaven, we shall ascend. If he sit on the right hand of majesty, we shall also be glorified, and see God as he is: for we be joined all unseparably unto him, as the head is joined unto the body, by the wonderful mystery of God's wisdom, who hath made him of our nature and given unto us of his spirit: and in this fellowship with him which he hath given us, there is nothing so great, but he hath given us with him: the righteousness of all his works, and glory of all his inheritance, with him is ours, and we are also Lords over all: whether it be Paul, or whether Apollo, or whether it be 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 Christ's, and Christ is Gods. Thus we must apple it, and make it ours, which Christ hath given us: even as the Apostle says of this, that Christ is our high priest & mediator: let us therefore go unto the throne of grace. another thing we must here note, that the Apostle exhorteth us, to go with boldness, teaching us, that a constant persuasion, and good assurance of God's favour, do highly commend our prayers unto God: and without it, we are like unto the floods and waves of the sea, which are rolled jac. 1. 6. up and down with the wind: and our hope with God is frustrate. Now, this boldness which is thus necessary for us, we must learn likewise, both how we have it, and what it bringeth unto us: how we have it, we can no way better learn, then by the Apostle himself, who making again this self same exhortation, in the tenth chapter following, says thus. Seeing we have this great high priest, the ruler over the house of God, let us go unto him, with a true heart & full persuasion of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water: this is then the boldness with which we approach unto God, steadfastly to believe, that with the blood of Christ, our minds are washed from impure thoughts, and our bodies from sin. This S. Paul also teacheth in plain and manifest words: in Christ (says he) we have this freedom and entrance Ephe. 3. 12. with boldness, through faith in him: and in another place he says, this must needs be thus, that by faith only we should have this access unto God, else (says he) the promise of God, could not be sure and good unto all the seed of Abraham: for he was a father of many nations, even of such as were uncircumcised, & to whom the law was not written, Rom. 1. 16. therefore to the end that jew and Gentile might both inherit this blessing, it must needs be by faith & not by works. So then, thus far we are taught by the Apostle, that if we receive jesus Christ to be our high priest, our only way to enter with him into the heavens, is by faith: & our faith hath boldness and full persuasion, in which it is accepted according to that which is written: God hath not given Rom. 〈◊〉. 15. us the spirit of fear again unto bondage: but God hath given us the spirit of adoption, by which 2. Tim. 1. 7. we cry, Abba, Father. Here (dearly beloved) let us learn to discern spirits, & to try whether they be of God, or no: Every spirit that confesseth Christ to be our only mediator, is of God: for by him we have liberty through faith, to go with boldness unto the throne of grace. And every spirit that denieth Christ to be our only mediator, is not of God, but it is the spirit of Antichrist, of whom we have herded, that he is entered into the world: for god 1. Tim. 6. 19 dwelleth in light which no creature can approach unto, neither hath any man seen him, nor can see him, Ephe. 2. 18. but only by Christ, through one spirit we have all entrance unto him. These (dearly beloved) they are the words of the scripture, they are not the words of man: & when you are in place, object them unto the papists, see what one word they are able to answer, who in times past, have told you yet of a great number of mediators, confessors, martyrs, Saints, Angels, Archangels, every one in his degree, they have made them mediators, and besought them to lead us unto God. I belie them not, ten thousand of their books are yet to see, & ten thousand prayers in them, in which they have done this wickedness. Ask them, & bid them speak plain, what one word have they of defence for this dooinge? surely (dearly beloved) I tell you the truth, not one word they can speak, which is a word of truth, a word of righteousness, a word of life, a word (I mean) of God, to which you may trust: a fond fancy they have found of their own, as he that dreameth doth tell a dream: and they say there are two mediators, one of intercession, an other of redemption: beside the foolishness of this speech, a mediator of intercession, which you may as well call an intercessor of mediation: for intercessor and mediator, are both one: beside this (I say) manifest folly, let them name any Apostle, prophet, or Evangelist, upon whom we must build and stand, that ever mentioned any such thing: let them tell of whom they learned it: sure they will not, they are stark dumb: they know they have no Scripture, not not a word, & of their schoolmasters, in deed, they are ashamed: but I will tell you who they be, and they shall not deny it, except they be as shameless as they of whom they are learned. The Gods of the Gentiles, which are devils, they had this woorshipp among them: these devils among themselves, they which were reputed of the lower sort were made, as means to come unto the higher, whereof also they were called Dij medioximi, that is Gods only for intercession: and Gentiles books are full of examples, how these things were practised: as if Neptune would speak to jupiter, he made Mercury his means and intercessor, and such like toys, which shall be abolished, and tholovers of them. And we may see, how GOD hath recompensed this their evil unto them: for, where this is the comfort of a Christian man, to have peace toward God, and which is given us, by having Christ our only mediator, they who have made so many could never find it, but still they are in suspense and doubt, wavering & unconstant in all their ways, and this doubtfulness they beget and nourish unto themselves, while they seek so many mediators: and what else do they but teach all their posterity in choosing many mediators, to have confidence in none? Even as the rebellious people of Israel, wearied themselves, running (as the prophet says) like Dromedaries, to every high hill, and every green tree, till they were weak and weary, and their souls fainted in them, seeking peace and could find none: and in deed, how should they find it? for though they followed a thousand Gods, yet was there but one, the God of peace, whom they had forsaken: so, though the Papists seek a thousand mediators, yet have they no boldness to go unto God: for there is but one mediator between God and us, even jesus Christ, whom they for their Saints have forsaken: for Christ will be joined with no fellows. And what a miserable brotherhood must they then needs be, which have no peace, but fear and trembling is in their ways? Again, we have here to mark, that the presence of God, to which Christ leadeth us, is called here the Throne of grace: noting hereby, that by the merits of Christ we be brought unto God, as before a judge, who from his judgement seat doth acquit us for ever, from all guiltiness of our sins, and therefore called the throne of grace, because we be quit only by grace and Gods free mercy: a monument of which love he setteth before us, in the name of the seat on which he sitteth, and calleth it the throne of grace: neither shall ever man be justified before it, who bringeth with him boldness of his own works, nature, kindred, or any thing, and looketh not only for his pardon by grace and mercy: neither can the Lord any more show mercy unto him, that is proud of his own self, than he can change the property of his judgement seat, to make it no more the throne of grace. Now, it followeth: That we may obtain mercy and find grace to help: these words teach us, what the throne of grace is, & what it offereth unto us: even as we said before, boldness and constancy, that we should not fear to go unto it. For, if it be a throne of grace, that is, of favour, of mercy, of love, of forgiveness, of life: then can there not be in it, anger, guiltiness, affliction of spirit, bondage, and fear of death: but as the Apostle says here: it giveth unto us mercy, grace, and help, in the time of need. Let us not then say, as the Papists say, that we aught to fear and doubt of God's favour, and fill our mouths with blasphemy, as they have done: to say, It is presumption, to come with boldness unto the throne of grace: but let us rather acknowledge all the goodness of God, and confess, that he hath set up unto us a throne of grace, before which we shall find nothing but mercy, but pardon, but forgiveness, but help: neither will we ever despise his grace, to bring doutfulnesse or mistrust unto it. If the Pope, who is a servant of servants, will set up an other throne of miserable bondage, of ignominy, of anger, of cruel death: let them fear before it, who list to go unto it: for our part, we have once accursed both the Pope & his throne, and we will never more endanger ourselves unto the censure of it. That which the Apostle here addeth last: In time of need: he applieth to that which he spoke so much of before, To day, noting (as I told you then) that even now while yet the Gospel is preached, the opportunity of time is, in which we must be faithful, and inherit, as it were, the first fruits of eternal life, which time neglected cannot be called back again, though we should wish it with tears: and therefore let us regard it, now while it is offered, knowing this, that God hath not ordained a throne of grace, but for those which find their help and comfort in due time. And let us pray, that God would lighten our minds, that we may be wise, to know the time of our calling, etc. The 22. Lecture, upon the 1. 2. and 3. verses of the fift Chapter. 1 FOr every high priest is taken from among men, and is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins. 2 Which is able sufficiently to have compassion on them that are ignorant, and that are out of the way, because that he also is compassed with infirmity. 3 And for the same's sake he is bond to offer for sins, as well for his own part, as for the peoples, YOU have herded before, how the Apostle hath taught, that our Saviour Christ is our great high priest, and what manner of priesthood he hath: even such a priesthood, by which himself is entered into the heavens, and hath given grace unto us that do believe, that through his virtue and power, we might also with boldness approach unto God. This excellency of Christ and his high priesthood, the Apostle beginneth now to prove, by comparing together Christ and Aaron. For, like as when he spoke of his prophesy, because there was no prophet in Israel so great as Moses, and to whom God so familiarly appeared as unto Moses: therefore, to prove the excellency of Christ, he compared him with Moses. So now, in this matter of his priesthood, because there was no priest comparable with Aaron, ordained of God as he was, with so singular honour, so great promises, so much reverence of his people: therefore he compareth Christ with Aaron, that by the difference, it might more clearly appear, that Christ both must needs be an high priest, and in honour alone far above all other. He beginneth his comparison thus: For every high priest is taken from among men, and is ordained for men in things pertaining to God: that is, those which are priests after the order of Aaron, first, in nature are their brethren, men like unto themselves, subject to all infirmities, which the people are subject unto, having nothing in themselves wherein especially to rejoice, but is like unto other men: again, they execute their office, and do the work appointed them, not for themselves alone, as men having a private business, but in the name, and for the benefit of the whole people, that the fruit of their labour might redound unto many, and they serve the people in things appertaining to God. A third property of that high priest was, that he came not before god in his own virtue, but brought gifts and sacrifices with him, for reconciliation: by gifts, he means all oblations of things without life, which appertained to the sacrifices: by sacrifices, all beasts which were killed and offered, according to the law. another thing required in the priests of the old law, which were after the order of Aaron, the Apostle addeth in the second verse, in these words: Which is able sufficiently to have compassion on them which are ignorant and out of the way. This property here spo ken of, is compassion, in feeling the sins, and errors of the people, as if they were his own: and having a continual care, how to instruct them and teach them in the right way, that they might cast from them all this corruption, and be reconciled unto God. After this, he showeth the cause why this compassion was in him, and how he was made so loving: because that he also is compassed with infirmity, that is had experience in his own flesh, how prove they were to sin, how subject to tentation, how soon seduced from good to evil, and how ready to fall from life to death: of which infirmities, he was so partaker, that the smart and sting of them was in his own flesh, and daily he was wounded with his own concupiscence, to do the things that he would not: and therefore grieved with himself, and having pity on his brethren, he willingly executed his priests office, and did it gladly, which he found by experience must be done of necessity, or no flesh should be saved, and offered sacrifice in sign of the purging of their sins, and reconciliation unto God, as the Apostle addeth in the third verse: And for the same's sake he is bond to offer for sins, aswell for his own part as for the people's: and thus far, of this beginning of comparison between Christ and the priests of the law, setting now down these properties of the Priest, and after shewing the great excellency that is in Christ, above them. Now, in this we have to learn many profitable instructions. First, where he says: Every high priest is taken of men, and appointed for men, in things appertaining to God: we learn, that no man can have accesie or entrance unto God, but by a mediator: the Lord would not then receive the people's gifts, their offerings, their vows, their prayers, their thanks giving, what so ever it were: no man in Israel, were he never so holy, had his access unto God, but by a mediator: nor he offered any thing unto God, but by the priest. This was then their schoolmaster, to lead them to the Messiah, without whom they knew, there was no agreement between God and them: so that we know, they were taught in the same faith that we be taught, that man through sin was once cast out from the presence of God: and from thenceforth for ever, to devil in his shame, except some other work reconciliation for him: for man had lost all his own power, and as Adam was, so were all the Children of Adam. All were go out of the way, they were all corrupt, there was none that did good, not not one. Psa. 14. 3. An unpossible thing for all flesh, everagaine to come into the presence of God, without a mediator, in whom GOD would be again reconciled. This doctrine the jews were taught in their high priest, who only entered before the Ark, where was the signs of God's presence, and all people else forbidden to approach near. And as thus they confessed the necessity of a mediator, so further in the person of the high priest, in that he was taken from among men, that is, was a man, like unto his brethren, they learned also that this mediator should be a perfect man. For, when God who wrought daily among them, by the ministery of Angels, glorious and fearful works, yet never appointed Angel, nor other creature to make the people's sacrifice, and offer up their vows and prayers unto him, to come unto him in the people's name, to crave pardon and forgiveness of sins: but in an unchangeable counsel, ever reserved his work unto the priest, one of their brethren, a man like to themselves, he taught them: plainly, that he should be a perfect man, of their own nature and substance, who so ever should reconcile them unto God. Again, in that the priest came not with empty hands before God, neither yet might do except himself would be destroyed, but he had with him always his sacrifice, to acknowledge all men indebted unto God, in payment whereof, he would be reconciled: they learned herein, that their mediator must also offer upa sacrifice for them, in which God would be pleased, and accept it as a sufficient payment of all our debts unto him: which sacrifice they known well, should not be the blood of Calves, & Goats: for it is to vile a thing to appease the anger of God, but another sacrifice, holy & righteous, without spot of sin, unblamable before God, with such a one God would be pleased. Thus the Israelites being instructed, of necessity, to seek a mediator, and that mediator to be a man, and that man to offer up a sacrifice of his own, without spot or blemish, a satisfaction for our sins, and a reconciliation to God: in this they were instructed, to confess as we confess, and to believe as we believe: that as there is but one God, so there is but one mediator between man & God, even the man jesus Christ: who gave himself to be the price of the redemption of mankind: this is the faith 1. Tim. 2. 5. of Gods elect, held of Abraham, Isaake, & jacob, as well as of us: the faith of the Saints from the beginning: and we to whom now it is most clearly revealed, let us be thankful for so great a benefit, in more constancy of our faith, never to be removed from this holy truth. As often as we speak of a mediator, let us confess, there can be none among angels, for they are no men: nor among the Saintes; for they were all sinners: neither among all other creatures, for they are all corruptible: so that we will not give neither gold nor silver for the redemption of our souls, nor trust in the merits of saints and Angels, who all want virtue for this work: but when we think of any mediator, we will confess jesus Christ the son of God, the son of David, the only mediator, and purger of our sins. And here further let us learn, seeing a priest is to do our things before God, and to offer for our sins, let us know these two things both to be done by Christ for us, that is, both to make intercession, and to purge our sins, in neither of which works, let us attribute any thing to any other, except we will rob Christ of the glory of his priesthood: wherein we may see what the Papists have done: for if we be wise to judge rightly, and will see that which God setteth before our eyes, we cannot choose, but we must needs see how they have taken both these things of the priesthood of Christ, and given them unto other. First, for the oblation of Christ to purge our sins, if we will acknowledge it, we must confess, that it was done but once, and must never be repeated the second time, both as the Apostle after in plain words teacheth us, and as the nature of Christ's priesthood doth necessarily prove: for he hath his priesthood abiding ever, even as he liveth ever, neither can it be carried Chap. 7. 24. over to another: but as the sacrifice is his own, so he is priest alone to offer it, which he did once upon the cross. Therefore their Masses are above all sacrilege accursed, in which they say, that the Priest though unbloudily, yet he offereth in a propitiatory sacrifice the natural and royal! body of Christ, and not only thus they tran●…erre the purgation of our sins from the Altar of the Cross, where it was made by Christ, to the Altar of an idol, where they would do it by a priest, but they do not so much as confess, that it was once perfect and full upon the cross, but find wants in it there offered. I slander them nor for it is their own doctrine, neither, am I sure, will they deny: themselves writ, that Christ satisfied for sins before baptism, both for the giltinesse and punishment of them: but as for sins after baptism, he took only away the guiltiness of the fault, but le●…t the punishment for ourselves to bear, so much as by afflictions of our life, and by purgatory after our life, we could possibly endure. Thus lame they leave unto Christ the purgeing of our sins, the highest part of his priesthood. The other part of his intercession, they handle it no better: for do they not pray unto all saints and Angels▪ do they not call the virgin Marie, the Queen of heaven, the gate of Paradise, the treasuresse of grace, the refuge of sinners, the mediatresse of men, our life, our delight, our hope? & what after this can they leave unto Christ? And this (dearly beloved) I allege not unto you, out of private man's writings, which they might deny, but in their sacred holy Mass book, these things are written. In their mass of the annunciation, they sing this song: Salue virgo virginum, Mediatrix hominum. All hail, virgin of virgins, the mediatresse of men. In the mass of the conception, they sing this: Tuspes certa miscrorum, Vere matter orphanorum, Tu lauemen oppressorum, Medicamen infirmorum, Omnibus es omnia. Thou art the undoubted hope of the miserable, the mother in deed of Orphans, the refreshment of the oppressed, the healing medicine of all the diseased, and thou art all things to all men. You hear the rhyme of all this I am sure, and for the matter, it is not worth englishing. Now, join unto this, more out of the mass book. O foelix puerpera, Nostra pians scelera. O happy bringer forth of children, cleansing our wickedness etc. and out of the Portesse: Tu per Thom●… sanguinem etc. O Christ, make us to ascend unto heaven, whether Thomas is ascended, and by the blood of Thomas etc. And tell me now, what is left unto Christ to be our mediator? Surely (dearly beloved) the truth is, even as the Lord hath persuaded us this day: he that boasted so long to be the vicar of Christ, we have tried him, and found him to be the very Antichrist, who denieth in deed Christ to be come in flesh, while thus he denieth him to be our only mediator. Now, let us return further, to hear what the Apostle teacheth. The fourth property here mentioned, requisite in a priest, is, that he have compassion on his brethren, according to that feeling which is in his own flesh, of his own infirmities▪ this compassion is, to rejoice with his brethren, in all well doing: and to be grieved for them, in their sins & errors: which property the Apostle says was in the priest of the law, in a certain measure, as he was help by experience of himself, and so much as God accepted in him, who was for a time the priest of his people. This aught to be now a special instruction unto us all, because we are all made a spiritual Priesthood unto GOD, to offer up our spiritual sacrifices, that we should have this compassion one toward another, to delight in the well doing of our brethren, as having received the same spirit of faith, and to be grieved with their offences, even as men subject to the same infirmities. This rejoicing was in Paul, when he writeth to the Philippians, that if he might procure their faith & constancy of godliness, Phil. 2. 18. though it were with the loss of his life, yet he would rejoice with them for the great blessing: and this holy sorrow for our brothers fallings, the same Paul expressly commandeth unto us all, writing to the Galathians: brethren, if a man be fallen by occasion into any fault, you which are spiritual, restore Gal. 6. 1. such a one with the spirit of meekness, considering thyself, least thou also be tempted: if this then be in us, & our brotherly love be measured with this line, we are all this day Priests unto our God, offering up a most sweet smelling sacrifice, every one his brother, to be a servant of righteousness unto God. And as this is the duty in every one of us, so especially the minister aught to be full of this compassion, to declare still unto his people all the counsel of God, that they might be confirmed who are called, and converted who go yet astray, that with one heart and voice, at last they might glorify god together, this it is that aught to be: but, O Lord! how far is this from being done? where may we find a man, that rejoiceth in his brother's godliness, or pitieth him in his sin? who can boast of his friends, of all his acquaintance, of all his kindred, that him he hath brought unto the Lord? how many are the ministers in number, that are able to teach, and have their dwelling with their parishioners, to teach them to know god? surely these things are so far out of order, & iniquity hath so prevailed & got the upper hand, that we may take up again the prophet's complaint, Like priest like people: the people are so dulled with carnal concupiscence, that all their company is, for cards, or dice, or dancing, or banqueting, or some riot of life: the name of the Lord is not remembered, but when it is blasphemed: this is the fellowship of the world: the ministery hath not so altogether cast off shame, but yet the faults of it are somewhat too great and grievous: for many of them are hirelings, non residents, dumb dogs, going whoring (not after many women, which the world would detest) but after many benefices, which the Lord God of Israel doth as much abhor: would to God this complaint were false, and it shall be false when god shall give his fear into our hearts, and give us ears to hear that good promise of Christ: blessed are those servants, whom the Lord, when he cometh, shall find waking. Luk. 12. 37. In the mean while, if admonitions may stir us up to be wise in time, let us hear what the Apostle says more in this place. It followeth: because that he is compassed about with infirmity: this is the cause why the high priest had such compassion on his brethren, because himself felt all their infirmities: thus the Apostle testified of Christ before, that because he was tempted, he was made able to help those that were tempted: and Saint Paul says, for this cause be we comforted Hebr. 2. 13. in our tribulation, that we might be able to comfort other in their afflictions: so our own sense and feeling must needs be a provocation unto us to pity 〈◊〉. Cor. 1. 4. other: and in deed, it is a thing utterly impossible, that whatsoever I suffer myself, I should not have a compassion of it in another: If I be hungry, I pity all whom I hear cry for meat: If I be in pain, I pity all which cry out in their grief: even so it is also with us, and much more in the afflictions of spirit: I bear the burden of mine own sins, if I see their loathsome appearance, and feel their heavy judgement, that I mourn under them, it is utterly impossible but I should hate them in myself and in all men, and I will seek diligently how to keep men free from such a deadly sickness. Thus we see what is the cause why we be not careful one to edify another: that is, because we have no true feeling of our own ignorances, nor perceive any weighty burden of our own sins, when we pray thus, the remembrance of them is grievous unto us, the burden of them is intolerable, we speak with feigned and deceitful lips, the sighs of our hearts they go not with our words: or if they do, I appeal to your own hearts: how careful you are for your brethren: for I am sure, the words of the Apostle must needs be true, if I say you feel your own sins, you be careful for your brethren, wishing and procuring as any occasion serveth, that they also may find grace to turn from their sins, & come out (as Paul saith) out of the snares of the devil, who hath entrapped them after his own will: and if this great misery 2. Tim. 2. 16. of thy brother move thee not, thoufeelest not the misery that is in thy own joints and bowels, which astonishment of sense, is barbarous & brutish dishonouring both the heart & countenance of a man. Another thing here to be marked is, that the Apostle calleth all sins, by the name of errors & ignorances: teaching us first, that all error and innorance before God is condemned as sin, & whatsoever man doth with all his good intentes, if he be ignorant in his work, he oflereth but the sacrifice of a fool, neither doth God regard it. Wherein we may see what their church is, whose whole religion is blindness, and whose devotion (as themselves confess,) is bread and nourished by ignorance: & another cause why our sins are named ignoraunces, is, because the sinners know not their own way, they think they have peace & rejoicing. When danger and woe is nearest unto them: they think their sin is sweet and full of pleasure, when indeed it is nothing else but anguish & affliction of spirit: for they see only with their eyes & have regard after the present time, not knowing that the time passeth, & the concupiscence is ended in it, & that that lord after will call them to judgement. Thus the Prophet Daniel nameth the sins of Nabuchadnezar, his errors: and Abacuch making his Dan. 4. 24. prayer for all the sins of Israel, he nameth them Hab. 3. 1. their ignorances: let us therefore as this Apostle before warned us, beware jest we be hardened with the deceits of sin, but know for a surety when we be delighted with evil, it is our error: & if we were wise we would never be deceived with so hurtful enticements. It followeth now in the third verse: And for the same cause he must, as for the people, so for himself, offer sacrifice for sin: In these words the Apostle beareth witness, of want & imperfection of the priesthood of Aaron: that though he appeared as a mediator between God and his people: yet he was not perfect for such a work, but acknowledging his own sins, he set himself in their number which looked for a better mediator, who was only figured, could not be exhibited in his person: to this end he offered sacrifice, both for the people, and for himself, according as he was expressly commanded in the law of Moses, as we read in the ninth Chapter of Leviticus, and again after is here mentioned in the seventh Chapter following. And levit. 9 7. here we see the property required in a mediator, & that is, that he be absolute & holy, without spot, to whom it can not be said, Physician cure thyself, for than could he be profitable to none: but who soever shall take upon him this work, to pacific God and to conquer Satan; he must have a body prepared of God to all obedience, & he must be armed with the power of God, to beat and vanquish sin, hell, and condemnation, & so to abolish the Devil: they never knew this, neither the righteousness, nor yet the power of a mediator, who so easily have given this glory unto weak men: for this straight condition, the justice of GOD requireth of him, that shall reconcile man unto God, that he bring in himself all the righteousness which his holy law requireth, by it first to sanctify himself, to be accepted, and in that innocency to bear the punishment of the sins of his people, that he might set them free: then in the power of his spirit to overcome that punishment, & rise from it, that it might be abolished, and all with him might have entrance into glory and eternal life. Now this comparison of the Apostle, somewhat more plainly appeareth, in which we see the dignity of Christ. Aaron was in nature a perfect man, and so was Christ, and more excellent in property, being without sin. Aaron ministered for the people's sake, and for his own also being a sinner: Christ for his people only, himself needing nothing. Aaron offered sacrifice, but of other things, none of his own: Christ offered his sacrifice his own and himself. Aaron had compassion on his brethren, but in a certain measure, and the greatest part of it for himself, and sorrow of his own infirmities: but Christ, wholly was grieved for us, and for our sakes only he bore infirmities, of all which the doctrine is plain unto the people of Israel, that not Aaron, but Christ, was the great high priest to reconcile them unto God: And here we see touching that that is said, the high priest offered for his own sins and for the sins of the people, that is not meant that his sacrifices were in deed a cleansing of their sins: for neither can the blood of Calves & Goats wash away that infection, neither can a sinnful man offer a sacrifice of such price: only the Lord Iesu offering his body, could do so excellent a work: but that the sacrifices of the law, and that high Priest, were said to purge sins: it was only in figure, as being signs and tokens of Christ, and of his body, to be sacrificed upon the cross, which redemption, they confessed and believed, in their oblations, and God sealed it unto them, by fire from heaven, consuming their burned offerings, that their faith was precious in his sight, and he would perform his promises unto them, according to their hope, and give them a sacrifice for their sin, even his only begotten son that every one which believed in him should not perish but have life everlasting: and in witness of this constant truth, because their sacrifices were as figures of it, he giveth them the name of that which they figured, and calleth them sin offerings, and propitiatory sacrifices, and reconciliations between God and them. And this is common to all sacraments of the old and new Testament, that they might be unto us sure & undoubted pledges of God's promises, that he performeth them all: therefore the name and title of the thing, is given to the figure: so these sacrifices were called sin offerings, and peace offerings: circumcision was called God's conenant, the Lamb his passover, the Ark his glory, the temple his rest, Baptism the washing of our new birth: and what madness is in men, I can not tell, why they stumble and fall, and are broken an this phrase: this is my body. Can the name of reconciliation be given to the blood of an Ox, the name of God's benefits be given to the cutting off of a little skin, and to a white lamb: his glory, his blessedness, his righteousness, to gold, to stones, to water: and can not the name of the body of Christ be given unto bread? or could not the name of forgiveness, of mercy, of covenant, of glory, of presence, of righteousness, change the nature of gold, stones, flesh, water, and such like: and must needs the name of body straight change bread into flesh? or is not the sacrament of Christ's body and blood, as glorious a mystery, as full of truth as other sacraments were: & why should it not have a greater honour, named by the thing which it representeth: but this as occasion is offered, and in a word, for the thing is plain to those that will understand, & they that with affection have rob themselves of judgement, let us pray for them: and they that do belong unto the covenant, shall one day with us confess the true doctrine of the sacrament in which it is sealed. Now Let us pray, etc. The 23. Lecture, upon the 4. 5. & 6. verses. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So likewise Christ took not to himself this honour, to be made the high priest, but he that said unto him: Thou are my Son, this day begat I thee gave it him. 6 As he also in another place speaketh, Thou art a priest for ever after the order of Melchisedech. Told you, the Apostle here maketh comparison between the priesthood of Aaron & of Christ: that so by conference, the dignity of Christ might more appear. The comparison hitherto hath been in this, that the priest of the old law, must necessarily be a natural man: then, that he must do the work of the people, in things appertaining to God: thirdly, that he must do it with some sacrifice: fourthly, with compassion for the people's errors: in all which Christ only is excellent above all other. Now, the Apostle goeth forward, and yet showeth a fift property of the high priest afore, and that is, that he was called of God, and thrust not himself into that room & function. To this purpose now it followeth: And no man taketh unto himself this honour, but he that is called of God as was Aaron: then in the two verses following, showeth how in this also Christ excelled Aaron, and had a more glorious calling then he: first, because an high decree of God was pronounced by the Prophet in which, under the name of a soon, God ordained him priest, saying: Thou art my son, this day have I begotten thee: Again, he called him not unto a priesthood of signs and shadows, which endured but for a while, but he called him to the true priesthood itself, which changed not, but made him a priest for ever, after the order of Melchisedech. So, as the son is higher than a servant, the truth better than the figure of it, and that which abideth ever, better than that which in time is abolished: so much, this calling of Christ exceedeth Aaron's calling, and all the priests of the law. here let us first learn, sith the Apostle speaketh plainly: Not man taketh honour to himself, but he that is called of God as Aaron was: that both it is unlawful for any man without a calling to take upon him the ministery, neither yet any calling aught to be, which is not according to the will of God: for seeing the ministery is honourable, and he is justly honoured that executeth it faithfully: how can I exalt myself, but of right I aught again to be brought low, and in steed of glory, have shame? for what do I in this, but rob Christ of his glory, who is head of his Church, and appointeth ministers whom he will, who ruleth in the house of jacob, and ordaineth officers at his own pleasure? If in an earthly kingdom, subjects would presume to take offices at their own choice, were it not extreme confusion, utter reproach and shame unto the prince? how much more to bring this confusion into the Church of Christ? Therefore, both our Saviour Christ himself did openly ordain his own apostles, & never any of them executed that office, but with protestation, that they had this calling of God: & therefore their Epistles begin (as you read) Paul an Apostle of jesus Christ. Peter the servant of jesus Christ. And the same from the beginning hath been a perpetual law in the church of God. Moses, David, Esay, Jeremy, and all the residue, they took not this honour to them selves, but were called of God, & in the name of God they declared unto the people, his visions and his words, from which if they declined to the right hand or to the lest, they made themselves sinners: and not only thus it is in the ministery, but for as much as the Apostle giveth it a general term: Not man taketh honour unto himself: even in the common wealth, in matters of this vain life, not only the God of peace will not have his people to live in confusion, every man to exalt himself: but also limitteth to every one, the bounds of his calling, in which God hath given him honour, and without which, both he sinneth against God, and offendeth his Prince that hath appointed him. The justice must deal with those things which appertain unto a justice, & a judge with the things of a judge: and as it is rebellion for the private man to resist the magistrate: so is it presumption in a magistrate, to take upon him above his calling. We have got among us I know not what proverb, which commonly we call, A cast off our office: if this be to cast off the law of our calling, and take more honour than is given of the higher power, we deserve it right well, if for such pretty casts, ourselves should be cast quite out of our places: for in matters above us, we be all private men and must go unto them, to whom God hath given the judgement: where we our selu●…s have the place of honour: there let us be faithful as before the Lord The second thing to be learned in these words, is, that we have all, such a calling, as we may be sure it is of God: for we must be called of God, as Aaron was. here (dearly beloved) I would we had no cause to complain: or, seeing things are so ill as they are, I would we had the spirit of the prophet Jeremy, to wish that our hands were full of water, or in our eyes were a fountain of tears, that we might weep day and night for the sins of our nation: then the Lord in due time would harken unto us, and the highest from his holy seat would regard us, that our eyes might see all our ruins restored. But now, touching this calling in magistrates and officers of our common wealth, I will say no more, but in one word, as the scripture speaketh. God calleth him unto his dignity, who is orderly appointed, and is a man of courage, fearing God, dealing truly, having no respect of people, and hating covetousness: otherwise, if by bribing, by ambition, or by any unlawful means, he come to his preferment, the more he knoweth himself; the more he will fear lest his calling be not of God: but this they will regard, to whom it belongeth: our special doctrine here, is in the calling of the ministers, whereof (by the grace of god) I will tell you the truth: but because this, and other things are now in bitter controversy between ourselves, so that the uncharitable words of our mouths are witnesses against us of the evil affections of our hearts, and our hurtful doings one toward another do show abundantly, that evil will hath taken deep root within us, I protest that I have neither part nor fe lowship in this division, but in love & unity. I bear him witness who speaketh truth, and bear with his error who is deceived, acknowledging myself more unworthy than either both. And that you (dearly beloved) may hold fast the bond of peace, and not be broken off with every temptation, I befeeche you consider but this with me: hath not God given his gifts diversly, to one more, to one less, to one ten pounds, as it is in the parable, to another but one, and can we than all know a like? must we not of necessity one know more, another less, one be more wise, another less, one understand this truth, another that, even as God revealeth it: and every one of us have our wants, in which we may be better taught: and shall it not be ever so, as long as our knowledge is in part, & we see not the fullness of all truth? and hath not God given this diversity unto us for a good purpose, that thus standing in need one of another, we should all more effectually love and help one another: look not for it therefore we all agreed in every thing, for it shall never be till we do all see the Lord Iesu, who only is perfect wisdom and truth. But look for this, and pray that you may see it, that seeing we agreed in the faith of Gods elect, and in the hope of salvation, that is, in the Lord Iesu, that we may walk together in it in love, and keep this unity of the spirit, in the band of peace. And to those who are adversaries in this case against us, if they vouchsafe to hear, most humbly I beseech them to consider, how precious all truth of the Lord is, and to separate all affections from them, so that their hearts may bear them witness in the night, both unseinedly they seek it, and faithfully they will embrace it, all that the Lord shall reveal unto them: which mind the Lord grant unto us with them, that his truth may be of all embraced, & his church may have holy peace. Now, let us return to our text: No man taketh honour unto himself, but he that is called of God, as Aaron was: a very flat and plain sentence. No minister aught to be called in the Church, but he whose calling may be known to be of God. Such people, such qualities, such places, as may be known, the Lord hath ordained, only such elections aught to be in the Church: and this all men must needs grant. Hereof I may first conclude, touching the person of the minister: that because in all places, by the prophets, by the Apostles, by our saviour Christ, God always requireth that his ministers be of good report, well grounded in faith, able to teach his people: therefore, if ruffians, if Papists, or men of an unknown religion: if ignorant men, and not able to teach, be choose unto this office, I dare boldly affirm it, their calling is not allowed of God, and therefore not accusing any of ruffianrie, or popery, I leave that unto the Lord: yet I think it not amiss, to add a word or two of their popish orders, and priests of their calling. You know first this certain principle: No man aught to take honour, but he that is called of God, as Aaron was. Now would I feign know, of all those orders which the Papists had, what one of them was of God? either touching the work whereto they are appointed, or else the qualities required in them, of which they be examined? For first, touching the qualities of God's ministers, of which the church examineth them, we all know this day, that these they are: they must be blameless, watchful, sober, modest, herberous, wise, gentle, apt to teach, able to convince the adversary, such as govern well their whole families, no drunkards, no quarrelers, no covetous men: these be the qualities that God requireth. But the Pope, how doth he examine his priests? the Bishop, or else the Archdeacon, with some other priests, they call the parties, and examine them: first, whether they be twenty-five. year old: then, whether he understand any latin: then, whether his father and mother were honest, or whether he be a bastard: fourthly, they must mark & handle every member of his body, whether they be sound, and number his eyes, his ears, his nostrils, his hands, his fingers, his feet! and if they mistrust, he must put off his shoes, to see whether his feet be of wood, or no. Fiftely, whether he have chaste flesh: that is, whether he have married two wives, or else a widow. Sixtely, how long he hath been in orders, and what, when, and of whom he had his orders. seventhly, what living he hath to maintain him, either by patrimony, or by benefice, These things by straight examination being well known, than the Bishop telleth them that there be xiiii. especial things, which Saint Paul to Timothy, requireth in a minister, and wisheth them to consider of them. Was there ever dark night so contrary to a shining day, as these babbles of Antichrist, are contrary to the ordinance of God? Now, touching the office, whereunto God appointeth the ministers of his Gospel, is it not this: to preach his word, and minister sacraments? other governors of his Church, are they not for the people's obedience unto this word, and, for provision of the poor? But the Pope's officers from the highest to the lowest, what similitude have they with these? the first officer in their church is a porter, and he hath this authority given him, to ring The Papistical offices & offiicers. the bell, ●…o unlock the Church and vestry doors to open his book, if any man preach: and this he is charged to do sincerely, even as he will make his account to God. Their second officer is a lesson reader: and he must read, or sing the lessons, and hollow bread, and all green fruit, and study the book in which their lessons are, and all this he must do faithfully, and to the full. The third office they have, is, to conjure: and the exorcist or conjuror, he hath charge with a certain charm to cast out devils: to bid them that do not communicate, depart: and to power water into the chalice at communion: and this he must do very diligently. The fourth office, is of Acolites: and they must carry the candlesticks, light the tapers, and prepare bread and wine, when there is a communion: and of this they must have great consideration. Their fist order or office, is of greater account, and is of Subdeacons: and they must provide water against mass, wash the palles, and corporasse clotheses, give the Chalice and cover unto the Deacon: and this they must do very cleanly and diligently: beside, they must vow chastity, serve at the Altar, and have authority to read the Epistle for the quick and the dead. The sixte order is, of Deacons; and he may sometime for want of a better, baptize and preach, but his especial charge and authority is, to serve at the altar and read the Gospel for the quick and the dead: and he must greatly bethink him, what an high degree he hath taken. The seventh order is, of priesthood: and it is told him that he must preach, baptize, bless, and rule: but his principal & sole authority given him in consecration is, to say mass, offer sacrifice for the quick and the dead, and to forgive sins. This authority hath also the Bishop, when he will: and specially, he must bear a crosyre staff, wear a ring, and rule over other. The Pope himself, he may do the like, but especially he may wear a crown and a pall, and hath fullness of power to do all things, for the glory of God, and the blessed virgin, and the holy Apostles, Peter and Paul, and for the church of Rome. These (dearly beloved) are the ordersof the Popish church, not one word feigned of me, but every whit set out in their own Pontifical, as you may plainly see it. Now judge yourselves, and I appeal to the conscience of every man that hath an understanding heart, whether such creatures have their calling of God, or no? I might likewise allege that form and manner of ordaining, as contrary to Christ's institution as these former are: for, where Christ's ordinance is, that his ministers should be made with prayer and fasting, and with laying on of hands: they, as men thinking basely of such simple dealing, and a great deal more to making of their priests: they must have oil, candles, basins, towels, amices, albes, stoales, girdles, maniples, miters, books, crosses, linen bands, chalices, pattens, singing cakes, wine and water, flower, and such other things, trifled and toyed with all, with so many foolish gestures, as I am persuaded, that any wise man, this day, reading it in their own books, would abhor it, either as intolerable pride, or unspeakable foolishenesse: but wisdom is the Lords, and he giveth it to whom he will: and let us praise him for his goodness, to whom he hath given eyes to see. If any will here object, notwithstanding all these abuses: yet the priest had that which was principal, liberty to preach and minister sacraments: therefore their ministery not to be rejected. I answer: In this, on one side was the great goodness of God, that in time to come, his children might assuredly know, he reserved to himself a church, even in the mids of all desolation: and that he called them by his word, and confirmed by his sacraments, even as at this day: for seeing there can be no sin so great, but faith in Iesu Christ scattereth it all away, it was impossible that the man of sin should so much adulterate either the word of God, but that it should be to the faithful a gospel of salvation: or else the sacraments of God, but that they should be pledges of eternal life to those that did believe. Again, on the other side, in that they kept this authority to their priests, to preach & to baptize: it was the pestilent sleight and subtlety of the devil, the more easily by such a colour to deceive them: for if he had utterly dented preaching of the Gospel, and use of sacraments, who would then have been seduced? these be his ways to destroy Pagans and Infidels: but to corrupt the church of God, he putteth on an Angel's clothing, that under pretence of holiness he might deceive. And in deed he did deceive: for he hath so far profaned the preaching of the Gospel, and the sacraments of Christ, that we aught, according to the word of God, to separate ourselves, and to say, accursed, to all their doings, although God of his infinite goodness, who calleth things that are not, as though they were, even in that ministery gave grace unto his Saints. I say therefore again, as I said before, that in the Popish church, from the crown of the head to the soul of the foot, not one order is of God, nor any piece of their priesthood is honour given of God: wherein I appeal unto their own consciences, whose wisdom is without affection in them: and thus far of this 4. verse. Touching the two next verses, I have before showed the meaning of them, that by testimony of the Prophet, the Apostle proveth that Christ also had his calling of God, even as Christ himself often witnesseth, that he was sent of his father: touching this text: Thou art my son, this day have I begotten thee: it means, that openly and plainly, God made it manifest, that Christ was his only son, by many signs and miracles, in which, as Paul saith, God was made manifest in flesh: but of this I spoke more unto you in the exposition of the fift verse of the first chapter. The other text here alleged, is out of the 110. Psalm: Thou art a priest for ever, after the order of Melchisc. lcch: of which text we shall also have occasion to speak more largely hereafter: this now we have to learn, that this Psalm is meant of Christ, and this sentence is his caling to the priesthood: of this the apostle is a plain witness, & our saviour Christ in the 22. of Math. teacheth that this psalm could not be meant of David, because it is said in it, The Lord said unto my Lord, sit thou on my right hand, until I make thy enemies thy footstool: and reason teacheth it plainly: for seeing, as is here alleged, it is to the praise of an high priest, how could it be of King David, to whom the priesthood in no case belonged? or how could it be of any Priest of the law, who had their proper calling of God, where this was an other, after the order of Melchisedech, who was both a King and a priest: and therefore it is plain to be meant of Christ who was figured in Melchisdech. The conclusion then of the Apostle in all this, is, that Christ had his calling of God, as Aaron had, and a more glorious & excellent calling, therefore a greater high priest then any before him: but the time is past. Let us pray etc. ¶ The xxiv. Lecture, upon the 7. 8. and 9 verses. 7 Who in the days of his flesh did offer up prayers and supplications, with strong crying and tears unto him, that was able to save him from death, & was also herded in that which he feared. 8 And though he were the Son, yet learned he obedience by the things which he suffered. 9 And being consecrated, was made the author of eternal salvation unto all them that obey him. THE Apostle, in this Chapter, beginneth to prove our Saviour Christ to be the only high Priest of the new Testament: and because the people of Israel, had so great affiance in the priesthood of Aaron, that they could hardly be drawn away from the detaining of it, thinking assuredly, that unto that Priesthood, the law and testimonies of God had been tied for ever: and not knowing that all ceremonies of that the law were ordained until the time of reformation, in which Christ should appear & change that Priesthood, to become himself unto us a Priest of a better testament: therefore the Apostle first setteth forth the properties of the Priesthood, according unto the law, and after by comparison applieth them unto Christ, in whom they all shine in a much more excellent sort, than before in Aaron: and therefore it can not be, neither breach nor dishonour undishonour unto the law of God, nor the priesthood of it, if the shadow and the figure, which was Aaron, should now be taken away: and the body and the truth, which is Iesu Christ, should be established for ever. The properties which the Apostle speaketh of, necessarily appertaining unto every priest, as unto one that must be a Mediator, are these: that first he should be man as we are, as Aaron and his posterity were. For neither Angel nor Archangel, nor principalities, nor powers, can do this work, to present flesh and blood unto the Majesty of GOD, when themselves are but spirits: and therefore Christ, that he might be high Priest, took not an Angel's nature, but was made of the seed of Abraham, like us: that as there is but one God, so there might be but one Mediator between God and man, even the man Christ jesus, in this respect as able to be high Priest as Aaron himself, being as naturally and as truly clothed with our flesh, as Aaron was. The second property of the Priest, is, that he should be ordained, not only for himself to make his own atonement, but also for other men to accomplish whatsoever was between God and them: that where they were before enemies and strangers, they might by him be reconciled, and have free access unto the throne of grace, to find mercy and secure in due time: and for this cause Christ alone is a perfect Priest, more excellent than Aaron, who was encumbered with his own sins, to make first reconciliation for them, and therefore could not profit other. And as this was the Priest's office, to be a mediator for other: so the means he must use, and the mediation to be wrought in this work, was to offer up gifts and sacrifices of sins: that is, to present unto God the sacrifice of righteousness, pure and holy in his sight, in which he might be pleased, & the sins of the people might be taken away: the which sacrifice, because it must be so pure, that in it, they for whom it was made, must be sanctified, and so precious, that it must be a sufficient purchase to redeem man from all transgression: therefore it could not be made with the blood of Calves or Goats which can not take away sin, nor with gold nor silver which can not redeem our souls, nor with meats and drinks which profited not them that were exercised therein, nor in any such carnal rites, for which the priesthood of Aaron was ordained: and therefore, as an other priest must make this sacrifice, which can not be any other then jesus Christ, who being made high Priest of the good things to come, by a greater tabernacle, and a more precious sacrifice, even by his own blood hath obtained for us an everlasting redemption, and therefore is now to be acknowledged our only Priest: the first Priesthood, and the first law, being altogether abrogated. One other property of the priesthood, is, that none thrust in himself, being not appointed, nor take unto himself this honour, being not called unto it: And God ever showed himself a ready revenger against all such as should defile his Priesthood, to take to themselves the dignity to which they were not appointed. But this calling also was given unto Christ from God his father, as before unto Aaron, both by word and by oath, that no flesh should resist it, even as it is written: The Lord hath sworn, and will not repent, thou art a priest for ever, after the order of Melchisedech: so that in this behalf, our faith must be ever strong, that the calling of Christ is of the Lord, even as the calling of Aaron was: and with so much the greater judgement it shall be rejected, because it was confirmed with an oath. The last property in this comparison is, that the high priest of the law should have an inwar compassion to ward them that were ignorant, and were deceived: in which perfect knot of unfeigned love, his ministery was accepted of God, and his sacrifices received & accounted holy: and jest he should cast from him this brotherly aflection, God printed deep in his own body the infirmities of his brethren, that according to the measure of grace which he had received, he might in deed be moved with his brother's harms, as with his own: so that he did not withdraw himself from the service of the Sanctuary, but put on the holy garments, was anointed with the holy oil, bore the names of his brethren before the Lord, presented their sacrisices, abstained from wine and strong drink, mourned not for his friends that were departed, taught diligently the people, prayed for their transgressions, and bore the burden of his people, as God had laid it upon him. But yet this property exceeded more in Christ, then in all the tribe of Levy: and the bowels of all compassion were more large within him, than the utmoste branches of it in any other creature. And this the Apostle noteth in this place, which now we have in hand, in which we may see (as in a most lively glass) the perfect beauty of all excellent love. The things, they were not light, nor the sorrows small, nor the sighings few in number, nor the prayers faint, nor the anguish of spirit little, nor the death easy, by which he hath sealed it unto us, that he had compassion on his people: but as the Apostle says: in the days of his flesh: (while he was here clothed in mortality, like unto one of us, to the end he might be faithful for our sakes) he did offer up prayers and supplications, with strong cryings and tears unto him that was able to save him from death, and was also herded in things which he feared: and being himself the Son, yet he learned obedience by the things which he susuffered: and being consecrated, was made the author of eternal salvation to them that obey him. These words, my dear brethren, we have now in hand, to search and examine what the spirit teacheth us, so much the more carefully to be hearkened unto of us, how much the more plainly it setteth forth unto us, the great love and compassion that Christ beareth towards us. Two things especially here the Apostle testifieth: First, the sufferings of our Saviour Christ, and then the benefit that we enjoy by the same, according as his sufleringes were only for our sake. His sufferings what they were, and how great sorrow oppressed him, he showeth by those effects which his sorrows brought forth: that is, prayers, supplications, cryings, tears, fear and anguish of spirit, which things waited ever upon him, even to the accomplishing of all his passions, which was the death of his cross The fruit that we do reap of these afflictions which he suffered, is the salvation of our souls, and eternal life, if we will obey him. In this description of his sufferings, though the things are set forth which were common and usual unto him all his life: yet it appeareth especially the Apostle means that greatest conflict of sorrow, which he had a little before his passion, described by the Evangelists, in all s●…ilitude like unto this which the Apostle here declareth. For as it is here said, He made prayers, noting by the word that they were many in number: so it appeareth in the Gospel, that beside other prayers, three times he tepeated this one: Father, if it be possible, let this cup pass from me: and as it is said: he made supplications, humbling Matt. 26. 4●…. himself low under the hand of his Father: so it is said in the Gospel, that then he kneeled down, Luk. 22. 41. fallen upon his face, and so prayed unto God. And as the cause of his prayers is here mentioned, To be delivered from death: so the words of his prayer in the Gospel are like: Father, if it be possible, let this cup pass from me: meaning the death of his cross, to which he was condemned. And as here is mentioned his great and loud crying: so there the Evangelist says: he cried out with a loud voice: My God, my God, why hast thou forsaken me: and like as here is said, He prayed with weeping tears: so there is witnessed that he was sorrowful and grievously troubled, that his soul was heavy even unto death, and that in a great agony, his sweat was like unto drops of blood: a woeful kind of weeping, but such was his compassion, that we might have sure hope: and as here is said, he was delivered from his fear: so at that time when all his spirits were troubled, the Angel came from heaven to bring him comfort. These similitudes, they are all so agreeable, that it is evident the Apostle respected especially above other, this part of his passion, in which his perfect love and unchangeable affection toward us, shined in most fullness of beauty, in that it was so servant and so deeply rooted, that neither fear nor trembling, nor any anguish of spirit, could make him shake: nor the force of death, nor any bloody sweats, could pull it out of his bowels. In this one sentence (dearly beloved) there is more for us to learn, than either eye hath seen, or ear hath herded, or all flesh in this life shall attain unto: it is the depth of the glorious Gospel which the Angels do desire to behold. But to note unto you some things, in which our faith may be strengthened, we have to learn by the example of our saviour Christ in this place, that in all temptations, we should approach unto our God, and make our complaints unto him, who is only able and readier for to help us. He hath not forgot his promise that he hath made of old, Call upon me in the day of thy trouble, and I will deliver thee: he is a place of refuge and of Psal. 50. 15. sure defence, a strong tower against all assaults: the righteous man that shall hasten unto him, he shall be surely saved: the author & finisher of our faith, he is go before us, we shall be surely partakers of the same mercy. It skilleth not how great our temptations are, into which we are fallen, nor how many in number: the Lord will deliver us out of all. It skilleth not how many our sins are, nor how great in our eyes, that have procured our troubles: the Lord will scatter them as the clouds from the heavens, and they shall not turn away his loving countenance from us. Let us look on this pattern jesus Christ, that is set before us: it would crush our flesh in pieces to bear with him the weight of his afflictions, from which he was delivered: and it would make our tears to be as drops of blood, to be partakers of so great anguish of spirit as he sustained, and yet it was not so great, but the comfort of the Angel sent from his father, was much greater: so that by prayer he obtained a most excellent victory, and hath bruised the serpent's head, and broken all his force: and why should we then be discouraged? If our sins be as crimson, or if they be read like scarlet, yet they are the sins of our own bodies: but not ours only, but also the sins of the world: they rested all upon Christ our Saviour, and yet he prayed for deliverance, and hath obtained and therefore we may say with boldness, forgive us our trespasses. If the love of Christ were so great, to bear the sins of us all, & of them every one hath got forgiveness, how should not we that are laden but with our own sins, lift up our heads into great assurance of hope, and hear with joyfulness the word of promise: I will be merciful to their Heb. 〈◊〉. 12. unrighteousness, & I will remember their sins and their iniquities no more. And what though our afflictions are exceeding many, that the whole head be sick, and the whole heart be heavy, that from the sole of the foot unto our heads, there be nothing whole in our bodies, but all wounds and swellings, and sores full of corruption? yet all this is nothing unto his passions, by whose stripes we are healed. And these troubles are nothing unto his mighty cryings, who was compassed about for our sakes with fears and horrors: till his sweat was as drops of blood, and his bones bruised in his flesh. Then let the whips and scourges of our chastisement be grievous, & let us yet be beaten (if the will of God so be) with scorpions: Christ, in great compassion, suffering with our infirmities, hath born yet a more heavy weight of iniquities, and hath been delivered: So that if we obey, we are partakers of his mercies, & we have full persuasion, that neither death nor life, nor Angels, nor principalities, nor powers, nor things prefét, nor things to come, Ro. 8. 38. 39 nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God which is in Christ jesus our Lord Yea and greater boldness than this if it be possible to devil within us, the Apostle here hath offered it in Christ Iesu. If all the sins were upon him, and all sorrows in his flesh, and yet from them all God hath heard his prayers: why should we not be sure that our sins and sorrows shallbe done away: why should we not be sure that God himself hath appointed unto all that mourn in Zion (as the Prophet says) to give unto them beauty for ashes, the oil of joy for mourning, the garment of gladness, for the spirit of Esai. 61. 3. heaviness? Let us therefore behold (dearly beloved) for he was wounded for our transgressions, & broken for our iniquities, the chastisement of our peace was upon him: these prayers Esa. 53. 5. are ours, these supplications for us, available for more sins, than we are able to commit: this is our victory that shall overcome the world, even our faith: in all miseries, and multitudes of woe, we are not sunken so deep jaohn. 5. 4. in sorrow, as he that for our sakes made prayers and supplications, with strong cryings and with tears, and was delivered from his fear. The second point that we have here to learn in this example of our Saviour Christ, is, to know unto whom we should make our prayers in the day of trouble, which the Apostle testifieth in these words: that Christ made his prayers unto him that was able to deliver him from death: a rule to be kept of us in all manner of our petitions, and supplications whatsoever, to make them known unto him that can grant our request, that is, unto God: this rule was kept of the Church of God, from the beginning, When men were once turned from their Idols, then in all their prayers, they began to call upon the Gen. 4. 26. name of the Lord: and God himself, at no time, doth more sharply reprove his people, then when they would ask of those that had no power to help them. This lesson, that poor Leper so defiled in flesh, had yet humbly learned, and with a pure heart he prayed accordingly: Lord if thou will't thou Mar. 1. 41. canst make me whole: upon this foundation, our saviour Christ hath built up all the prayers of the true disciples, adding it as a special clause unto the prayer that he taught them: For thy is the kingdom, the power, Mat. 6. 10. and glory for ever and ever, Amen: then let us learn it, somany as will pray in spirit, to make our prayers unto him alone, who is able to save us. It is the sacrifice of the new Testament, that he hath appointed us, that we should offer up unto him (and not unto other) the fruit of our lips, which may confess his name: and because this doctrine hath been trodden down under fear, and defiled by the man of sin withal spiritual uncleanness, I beseech you add unto this one reason or two more, that you may answer the adversary, and be able to stand in the day of evil. When our Saviour Christ was purposed to teach his disciples a true form of prayer & a perfect pattern unto which they must frame their petitions, (or it is unpossible they should be accepted) he teacheth them, that their beginning must be from hence: Our father which art in Heaven. What blessing so ever we would have, or from what plague so ever we would be delivered, he alone must be the person of whom we crave, to whom this name and calling doth belong: Our father which art in Heaven. If this name be none of his, he is no patron to be called up on: or if we will needs call upon him, we give him this name, whether it be his or no. Christ is our good warrant, who hath made this the beginning of all christian prayer, Our father which art in heaven: therefore the Idolaters of all ages, that have made themselves Saintes to pray unto, according to the number of their prayers, so they have multiplied their Idols: & the children of God to whom they have sacrificed, they shall witness against them in the day of Christ. And you my dear brethren, against all your enemies, defend thus the holiness of your prayer, that you know no other way of speaking, then as you are taught, Our father. Ad yet unto this, one reason more, which you learn of Saint Paul, and I doubt not, but you shall be well established in this present truth. We know all, and do confess, that we are able to do no good thing of ourselves, but all our sufficiency Rom. 7. 18. is of God, we are not able so much as to think a good thought: Yea, the very wisdom of the flesh is enmity unto all righteousness, so true it is that the Prophet saith: Every man is a beast in his own understanding. And how much less than are we Iere. 10. 14. able to offer up unto God, that most precious sacrifice of prayer, & thanksgiving, to make it acceptable in his sight, if we consult with our own flesh and blood, and altar the will of man, so make our Rom. 8. 5. verse. 16. 27 prayers unto God? We must needs acknowledge our own infirmities, and confess with saint Paul that we know not what to pray as we aught, but it is the spirit of God that maketh request for the Saints, according to the will of God: and in this holy spirit alone we must pray, if we look for the mercy of our Lord Iesu Christ, to eternal life. The spirit that beareth rule in our heart, he must teach us all things, or else can we do nothing that God alloweth. Now the voice of this spirit that always soundeth within us, it speaketh not thus, either Sancta Maria, or Sancta dei genitrix, neither saint Paul pray for us: nor saint Peter pray for us. These are but the spicings of the drunken cups of Rome, the sounds of words which the spirits of errors have blown. But the holy spirit of God that teacheth us how to pray, it crieth thus in our hearts: Abba, Pater, Our father which art in heaven. As Christ himself hath been our schoolmaster of no other prayer, so the spirit that he hath given us, it knoweth no other sound, but Abba, Father: these are the beginnings of our prayers. If we speak not unto him, to whom do we bow our knees? If we will make the spirit subject to any other, let us take heed that we grieve not the holy spirit of God, by which we be sealed against the day of redemption. Thus much I have added to the example of our saviour Christ, who made his prayers to his father, who alone could deliver him, that we might the more assuredly be bold to abide in his steps. It followeth in the text. With great crying and with tears. Here we have to note, in what measure our Saviour Christ was afflicted, even so far, that he cried out in this bitterness of his soul. This the Evangelists do express in more words, testifying of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was greatly afraid, altogether astonished, even fainting for great anguish of mind, and full of pensive sorrows. For his Father had broken him, with one breaking upon an other: so he kindled his wrath against him, and accounted him as one of his enemies. The heavy hand of God was so grievous upon him, that it bruised his very bones, and rend his reins a sunder, he could find no health in his flesh, but was wounded to death, as without recovery. The evangelist himself beareth witness of this misery, adding unto his loud crying, this sound of words: My God, my God, why hast thou forsaken me? This sorrow, because it was not assuaged with words, he cried out aloud, and because in silence he could find no ease, his face was wrinkled with weeping and the shadow of death was upon his eyes. For what grief could be like unto this? Or what condemnation could be so heavy? When there was no wickedness in his hands, and when his prayer was pure: when he was the brightness of glory, and the Son of righteousness that shined in the world: yet as it were to see his days at an end, and his enterprises broken, his careful thoughts, to be so deep graven in his breast, that they changed even the day into night unto him, and all light that approached into darkness: this was a sorrow above all sorrows. When his excellency was such above all creatures, that the world was not worthy to give him breath, yet he to be made a worm, and not a man, a shame of men, and the contempt of the people, all that saw him to have him in derision, and to shut up his life in shame and reproaches, so unworthy a reward of so precious a servant: how could it but shake all his bones out of joint, and make his heart to melt in the midst of his bowels? how could his strength not be dried up like a potsharde, and his tongue not cleave unto the jaws of his mouth? Who hath been ever so full of woe, and who hath been brought so low into the dust of death? His virtues were unspeakable, and righteous above all measure: yet was he accounted among the wicked. His temperauncie in perfect beauty, and his appetites bridled with all holy moderation: yet they said of him, behold a glutton, & a drinker of wine. His behaviour honest without all reproof, and his conversation unspotted: yet they slandered him as a friend of Publicans and sinners, and reported him as a companion of thieves. He loved the law of his father, with such fullness of desire, that he would not suffer one Io●…e, not one title unaccomplished: and yet they accused him as an enemy unto Moses, a breaker of the law, a subverter of the Temple, and a teacher of new doctrines, such as were not of God. He hearkened unto his father in all humility, and loved him with all his heart, and with all his soul, so that he was obedient unto him, unto death, yea even the death of the cross: yet they said of him presumptuously, that he blasphemed, and rob God of his honour. He was an enemy of satan even unto death, & by death overcame him that brought death into the world, he hated him with so perfect hatred, and held steadfast the enmity that was between them, until he had spoilt his principalities and powers, and triumphed over them in an everlasting victory: yet horibly they reproached him by the name of Belzebub, said he had a devil, and by the power of satan he wrought all his miracles. O the depth of all abominations, & the bottomless pit of all uncleanness: who could once have thought so lothsone a sink to have been covered in the heart of man? O God, righteous in judgement, and true in word, is this it that the Prophet hath told before, that the thoughts of many hearts should be made open? then created (we beseech thee) new hearts within us, Luke. 1. 38. and take not thy holy spirit for ever from us. And you (dearly beloved) if these were the causes that Christ had to complain, then think not that his cryings were above his sorrow: to see so near unto his heart, even in his own person, innocency blamed, virtue defaced, righteousness trodden down, holiness profaned, love despised, glory contemned, honour reviled, all goodness ashamed, faith oppugned, and life wounded to death: how could he yet abstain from strong crying and tears, when the malice of Satan had got so great a conquest? If just Lot dwelling among the Sodomites, and sing and hearing such a wicked people, vexed from 2. Pet. 2. 7. day to day his righteous soul with their ungodly deeds: what shall we think of Christ, living in such a generation? But (O my brethren, beloved of the Lord) open the eyes of your faith, and you shall see these things, they were but the beginnings of sorrow. What, shall we think, was his grief of mind for the jews his brethren, that were thus powered out unto wickedness: how did his great love boil in sorrows of heart to see their destruction. If Moses, Exod. 32. 35. when he beheld the anger of God against his people: in great compassion of their miseries, prayed earnestly unto the Lord: Forgive them O God, or raze me out of the book that thou hast written. If Jeremy in fore jere 9 2. seeing the captivity of Jerusalem, had so great grief that he cried out: O that my head were full of waters, & mine eyes a fountain of tears, that I might weep day and night for the stain of the daughter of my people. If Esay in Esai. 22. 4. like abundance of love bewailed his brethren that would needs perish, with these words of complaint: Turn away from me, I will weep bitterly, labour not to comfort me because my people perish. If Paul, that most excellent Apostle, having received but his portion Rom. 9 〈◊〉. of the great love of Christ, called God to witness that he spoke the truth, how he had great heauine●…se, and continual sorrow of heart for his brethren, and that for their sakes, himself wished to be separate from Iesu Christ: what manner of tears shall we think were those which Christ himself poured out, when he wept over jerusalem? what sorrow of Luke. 21. 41 mind, which then interrupted his spceeches, and made them unperfect? how deep was that angry grief printed in his bowels, when he beheld the blindness of the people, and was sorrowful for Mar. 3. 5. them? what manner of affection was it that in the midst of so great reproaches and mocks, could never be changed, but prayed still: Father forgive them, they know not what they do. Luk. 23. 34. If it be grievous unto us to loose the thing that is most dear unto us in this earthly Tabernacle: how much more did this sorrow pierce even through the bowels of our saviour Christ, to see man taken from him unto destruction, for whose sake he would so willingly sacrifice up his life? this is an other spectacle in which we may behold his great dolour and anguish, to know the pains he endured, and the causes of his mighty cryings. But this also (dearly beloved) though it were exceeding, yet it was not all, no it was but a taste of grief in comparison of the rest. Behold, if you can, his person here, and see the residue, and so you shall know the love of God. His grief was exceeding, to see all virtue and godliness so trodden under feet: and it was yet more infinite to behold Satan to prevail against man, to his everlasting condemnation. No creature could ever bear such a perfect image of a man of sorrow. But the height and depth of all miseries was yet behind: the sin that he hated, he must take it upon his own body, and bear the wrath of his father that was powered out against it. This is the fullness of all pain that compassed him round about, which no tongue is able to utter, and no heart can conceive. This anger of his father, it burned in him, even unto the bottom of hell, of the which anger, the prophet speaketh: Who can stand before his wrath? or who can abide the fierceness Nahum. 1. 6 of his wrath? His wrath is powered out like fire: & the rocks are broken before him. When the Prophet was not able to conceive the weight of his anger, and his voice cleaved unto his mouth when he went about to utter it, the hardest of all creatures he took for example, that the hard rock did cleave asunder at the sound of his words. And as is said in an other place, such a voice, as maketh the forlorn wilderness to tremble. A voice so full of terror in the ears and hearts of the Psal. 29. 8. wicked, that the son shallbe darkened at the sound of it, and the Moon shall not give her light, the Stars of heaven shall fall away, and the powers of heaven shallbe shaken. No creature at all shall yield his service unto them, the elememtes of the world shall seem to melt away. This state of misery Christ entered into, and sunk down deep in this confusion, and who can express his sorrow? Being full of goodness he had the reward of evil: full of obedience, he was punished as wicked: full of faith, yet had the reward of a sinner: inheritor of all things, and Lord of all: yet nothing at all to do him duty: the King of Kings, and Lord of lords: yet made an outcast and abject of the people: the ruler of all, and God of glory: yet compassed with shame and great confusion: the author of life, yet wrapped in the chains of eternal death: the only begotten of his father, and his best beloved, yet cast off as a stranger, and chastised as an enemy: the brightness of glory, and the beauty of the highest heavens, yet crucified in dishonour, and thrown down into hell. O picture of perfect wretchedness, and image of misery, how just cause found he to cry out aloud, My God, my God, why hast thou forsaken me? his whole body and nature like unto us, altogether broken with the reward of sin: his soul powered out into all calamity: the wrath of his father, and condemnation resting upon him. How truly may we here say, and confess the article of our faith: He descended into hell? How lively do we see it performed that the Prophet speaketh of? The snares of death compassed me, and the pains of hell took hold upon me: I found trouble and sorrow. This was the compassion Psal. 119. 3 that he had towards us, by which he suffered with our infirmities, more than Aaron, or all the priests of the law could possibly have done for us. If we could possibly consider (dearly beloved) as we should, we would gladly embrace him as the high priest for ever of the new testament: & when we shallbe made of one fashion with him, through some measure of his affliction to feel the weight of our sins, than we shall confess what cause he had of complaining, and how dearly he hath bought the honour of the high Priest and Mediator. The Lord lighten the eyes of our mind, that with open countenance we may behold him, who for our sakes endured such a death of the cross: we should not then need many exhortations, the remembrance of the latter end would keep us safe from sin. But let us now see what the Apostle further teacheth us, and while our saviour Christ is in these great extremities, what fruit of well doing he hath learned by it. It followeth. And although he were the son, yet learned he obedience by the things he suffored. Lo, (dearly be loved) this was no little profit of all his troubles: he learned thereby, how and what it was to obey his father, that when these things rested all upon him, & yet he could say in meekness of spirit, Not my will my father, but thy will be done, he might have great boldness that his obedience was perfect. The shame of the world, the afflictions of the flesh, the vexations of the mind, the pains of Hell, when these could make him utter no other words, but, Father as 〈◊〉 will't, so let it be done: what hope, what faith did he surely build on, that his obedience was precious in the sight of his father? this example is our instruction. We know then best how we love the Lord, when we feel by experience what we will suffer for his sake. It is an easy thing to be valiant before the combat, or to dream of a good courage before the heart be tried: but in deed to be unshaken in the midst of the tempest, and to stand upright when the ground under thee doth tremble: this is to know assuredly thou art strong in deed, and to say with boldness, thou shalt never be moved: this our Saviour Christ might thoroughly glory of. The heaven, earth, and elements, they were all his enemies: his Father in whom he trusted, showed him an angry countenance: he that fainted not, but cried still, Thy will be done O Father, he may be bold of his obedience: there is no creature can make him falsify his faith. If this be the fruit of our afflictions, the Apostle speaketh not without great occasion: Accounted it for an exceeding joy, when you fall into sundry troubles. For what can be more joyful unto the soul that is oppressed, then to 〈◊〉. Pet. 4. 3. give this in experience, that neither height nor depth shall remove him from the Lord The glory of Abraham was exceeding great, when he had sealed it with practice, that he would forsake his country & his kindred, and his father's house, at the commandment Gen. 〈◊〉. 8. of God to go whether he would show him: then he known by good proof, he was made worthy of Christ, when he could forsake Father, mother, house, land, and all things to come unto him. The patience of job, was not thoroughly known, till all his goods were spoiled, and he left exceeding bore, in that case, when he spoke so boldly. Naked came I out of my mother's womb, and naked shall I return again: the Lord hath given, the Lord hath taken away, as the Lord will, so is it done, the name of the Lord be job. 1. 2●…. praised for ever. Now might job be sure of the strong patience which should bring forth hope, that never should be confounded. Our brethren before us, which so constantly have held the profession of their faith, that the flames of fire could not make it waver, they had a good witness, that their election was sure, when they might speak by experience, that neither life, nor death, could remove them from the love of God. Thus the good ground is known what it is, when the heat can not scorch it: nor briars and thorns turn the good corn into weeds: but through all storms, it will give nourishment to the seed, till it give greater increase to God's honour and glory. The best of us all, let us thank God for this profitable experience, for before it come unto us, we know not how great the rebellion of the flesh will be. The Apostles of Christ, they bragged not a little, that they would never forsake their master Christ: he alone had the words of eternal life, and they would not change him for another: they believed him, they knew him to be Christ the son of the living God: and there was no other saviour. But when they saw the sword and staves, the rulers offended, the people in an uproar, & the cross at hand: their courage fallen down, they forsook him all, and fled away. Peter was not a little stout, as himself was persuaded: he would never forsake Christ, though he should die for his name: and for proof of his courage, he drew his sword, & stroke so venturously, that he had almost slain one: he seemed to be at a point, and fully resolved, that he would not leave his master, till the sword should divide them: but alas, this boldness was but a blast of words. When there was no remedy, but Christ must be had to Caiphas, Peter began to faint and to draw behind. When the peril was more increased, and they began to cry, Crucifige, Peter was more afraid, and began to swaere, he knew him not: so great infirmity is in mortal flesh: experience is the greatest warrant to know what it can bear. It is our bound duty, and the Lord requireth it, that we should determine with ourselves in all things, to approve ourselves the witnesses of his Gospel in patience, in afflictions, in necessities, in stripes, in tumults, in labours, in watchings, in fastings, in honour, in dishonour, in good report, in shame, in life, in death: and our comfort is great, when we be persuaded of these things, that we would contemn them. But how violently the flesh will fight against us, we cannot well declare, till we have made the trial. We therefore (dearly beloved) whom it hath pleased God to keep in heaviness through many temptations, we have here a salve against the wounds of sorrow. Our afflictions do teach us, how far we can obey the Lord If in all grief of body I can say with patience: I have held my peace, O Lord, because thou hast done it: then I know that in all sorrows of flesh, I have glorified God, and my heart rejoiceth. If my mind be full of anguish And sorrow, so that all hope be faint within me: if I can say yet unto my soul, I will wait patiently for the lords leisure, than I know assuredly God hath made me obedient, and he will hear my prayer: so that this experience hath bread in me the hope that shall never be confounded: I may speak the words which the heavens shall seal unto, with everlasting truth, neither fire, not sword, not principalities, nor power, shall remove me from the love wherewith God hath loved me: a sure token of this salvation I have found in mine afflictions: when I traveled in sorrow, both of the body and mind, I found the grace to say: O Lord do thy will: this is no small cause why we should rejoice, when God doth make us worthy to feel the trial of our faith. So dearly beloved, faint not in your mournings, but endure patiently: you know not the happiness of that which seemeth your misery: let this be the first cause why we should be glad of temptations. And to the end we may help our common infirmities, let us learn yet more, why it is good for us to be brought low: a most notable commodity the Apostle rehearseth, where he writeth to the Romans: Those whom God hath foreknowen, he hath also predestinate, to be made likunto Rom. 〈◊〉. 39 the image of his son: Lo (my dear brethren) these are the healthful counsels of the Lord toward us, that we should be made like unto his son Christ in many afflictions, that at the last we might be also like him in eternal glory. These are the riches of Gods unsearchable wisdom. Death once reigned through sin, and he hath found a way to rise from it again into greater glory: this victory, because it was too great for saint or angel to obtain, he hath appointed it to be the work of his only begotten son, who made it perfect in a most excellent conquest: he hath taken upon him our nature to make it strong, and in his own person he hath filled it with the fullness of miseries, with all sorrows of flesh, with all anguish of mind, with persecution, with death, with sin, with hell, with condemnation: and from all these, by the mighty power of his godhead he is risen again in our flesh, ascended up into glory, and sitteth on the right hand of Majesty and of power, being a mighty Saviour unto every one that shall follow him. So that this is our glory in all afflictions, we are fashioned by them into the similitude of Christ, and we are made like unto him. So it pleased God, when he would bring many children into glory, to consecrated the Prince of their salvation through afflictions, and to make both him that sanctifieth, and those that are sanctified, all one: that they that suffer with him, should also reign with him: and they that die with him, should also live with him. So we, when we feel many troubles to rest upon us, we may say now we are like unto Christ, especially, when we feel that greatest trouble, fullest of bitter sorrow, that is, the mind oppressed: it maketh us specially like unto him, that we may say with Paul: now we supply in our flesh the remnant of the afflictions of Christ. Let me look into the whole course of my life, & what so ever pleaseth me best, health, honour, riches, favour, authority, friendship, wife, children, in all these things I cannot yet behold the lively image of Christ. Affliction and trouble, a mind broken with remembrance of sin, a troubled spirit, these are the beginnings of great rejoicings: with the horrors of death, and a conscience burdened with the wrath of God: here light shines out of darkness, and hope out of despair. As I think myself furthest of from the Lord, so in deed, I am nearest unto him: and when I think myself fullest of confusion, they y● image of Christ is most lively within me. The Lord may hide his face for a while for a moment in his anger, as he did from Christ, but he must needs return unto me with everlasting mercies: for the image of his son is clear within me. A blessed sorrow, and woe full of happiness, that fashioneth these days of my vanity into the similitude of the age of Christ, that with him at last I might reign for ever. A precious countenance it is, in the sight of GOD, that seemeth without beauty in the eyes of man: and an unspeakable treasure of joy and gladness, engraven in these vessels that are but earth and ashes. When Christ is the pattern, whose similitude we do bear, who can be discouraged under the Cross? We are afflicted on every side, but not in such a strait that we are shut from 2. Cor. 4. 8. hope, we are in poverty, but not overcome of poverty: we are persecuted, but not forsaken: we are cast down, but we perish not. We are troubled in all things, fightings without, and terrors within: but God that comforteth the abjects, he will comfort us. Unto this he hath predestinate us, that we should be like unto his son in all afflictions, and so be glorified with him in the day of honour. Thus far we have herded two special causes why we aught to rejoice in all temptations: the one, that so we learn true obedience: the other, that by them we be made like unto Christ. Add yet unto these, one third cause out of the Scripture, which when you shall have learned, be bold (dearly beloved) in all the fire of the enemies. For behold, in the truth of jesus Christ I dare be your warrant, the greater are your afflictions, the liker you are unto Christ: yea if it should happen you to fall down into hell, Christ hath descended also: you should then be most like him in his agonies and bloody sweats. The third cause at this time which I will touch, is this: God sendeth us sundry chasticementes, and especially that which is most grievous of all other, the anguish of spirit, and affliction of the soul: for this purpose, that we should be warned in time, how to turn unto him, & be free from the plague when it cometh: for the judgements of God that are daily preached unto us, they pierce deep into the hearts of the true believers, and the word that they hear, it worketh mightily in them, more sharp in their ears then a two edged sword, it entereth through them, even to the dividing a sunder of the soul, and of the spirit, and of the joints, and of the marrow, and examine all the thoughts and the intentes of the heart, so that it is unpossible that any part of them should be hid, but they are all open unto judgement, and hear the voice of the Lord. Then their sin is revived in the midst of their bowels, their conscience hath no rest, they feel death working in their hearts, and hell is before them: they see sin on their right hand, and Satan on their left, shame under their feet, and an angry judge above them, the world full of destruction without, and a worm gnawing the heart within: the poor sinner knoweth not what to do, to hide himself it is impossible, and to appear it is intolerable: then, he breaketh out into loud cryings: O wretched man that I am, who shall deliver me from the body of this death: he giveth no rest unto his eyes, nor sleep unto his eyelids, until he find him that is able to save him from this wrath: in his bed by night he seeketh him whom his soul loveth: in the streets and open places he inquireth after him, and after many days in which he cannot find him, Christ showeth himself at the last, a perpetual deliverer, a victorious Lion of the tribe of juda, in whom he hath strong salvation: when he hath mourned, because of the plague that was before him, Christ will approach near, and wipe away the tears from his eyes. This the Prophet Abacuch setteth forth in his own person: When I herded (says he) Abac. 3. 16. the word of God, my belly trembled, my lips shook at the voice, ro●…nnesse entered into my bones, & I trembled in my self, that I might have rest in the day of trouble. Even so (dearly beloved) it is with us all. The plagues of God, because they are pronounced against iniquity, it maketh the child of God to fear and tremble, that so foreseeing the harm, he might prepare him help: and because of the destroyer, seek without weariness unto the saviour: though he hide himself at the first, the wounded spirit, and troubled heart must needs find him-out. A great cause of unspeakable gladness, though we seem swallowed up of pensive sorrow. We are full of grief, but we are chastised of the Lord, because we should not, be condemned with the world: we die with Christ, but because we should live with him: we lament and weep, but because that Christ might wipe away all tears from our eyes: we are delivered unto death for jesus sake, but because the life of jesus should be made manifest in our flesh: we bear about in our bodies the mortification of the Lord jesus, but because the life of jesus might be manifest also in our bodies: we have anguish of spirit and vexation of mind, such as hath not been from the beginning, but for this cause: that when souden destruction shall come upon the careless world, we might lift up our heads, and behold our redemption at hand. Let us then be bold, and in patience possess our souls: for these causes we are now afflicted, that we might receive mercy, and find grace to help in the time of need: & for this cause we tremble and are afraid, that after many prayers and supplications, we might be delivered from the things which we have feared. It followeth in the Apostle. And being consecrated he was made the author of salvation to all them that obey him. In these words we ate taught, what 〈◊〉 and commodity we have through these bitter sufferings of our Saviour Christ, and also by what means we are made partakers of it: the fruit is eternal salvation, the means to go unto it is obedience: in the first we learn, that all promise and hope of life is in Christ alone: he hath alone the words of li●…e, he is alone the bread of life, the water of life, the author of life, the word of life, the tree of life, the only life: he that believeth in him, he hath everlasting life: and he that dwelleth not in him shall see no life: but the wrath of God abideth on him. Take hold of Christ, and take hold of life: reach forth thy hand to any other thing, and thou reachest unto vanity, which cannot help. Look not for life, but where it dwelleth: in the flesh of Christ alone there it rests. Death hath reigned in all the world beside, and led every creature into bondage. If thou look unto the heavens, there is but vexation and anguish: if thou look unto the earth, there is but darkness and sorrow: if thou call unto Abraham, he knoweth thee not: if thou cry upon Angels, they can not help thee: if thou look unto thy works, they are all unclean: if thou trust in thy prayers, the Lord hath no pleasure in them: call for the help of all creatures, they are subject to vanity: there is no life but in Christ alone The elders, the Angels, the baestes, and all creatures, they give this honour unto Christ: Salvation is of him that sitteth upon the throne, and of the Lamb, and altogether they cry, Amen. And if all the creatures which yet are excellent good, are not of power to give any piece of this life: then what shall we think of those people, enemies to God, and murderers of his Saints, which so long have made us believe, that they have life in themselves? that they can forgive us our sins for years, even as they will, many or few: that they can make sacrifices propitiatory for us: that they can purge us by purgatory fires, that their Pilgrimages, their pardons, their vows, their holy orders, and such other spiritual drunkenness of their sick brains, that these be available to purchase life. If they will not be reclaimed, let us rest in the counsels of our God, and say with john: He that hurteth, let him hurt still, and he that is filthy, let him be filthy still. It is enough for us, that Christ is our Col. 3. 3. 4. life, that our life is hide with Christ in God: when Christ which is our life shall appear, then shall we also appear with him in glory. Now while we are in the days of our pilgrimage, the way that we must walk unto this life in Christ, is to be obedient unto his will. What so ever be the way that he will show us and bid us walk in it: let us neither decline to the right hand, nor to the left, but go forward in the same. We are not to look into the world, how our fathers before us have walked. Our iniquities, & the iniquities of our fathers shall be bond together. If we be partakers of their evil doings. If we go after Baalims, which our fathers have taught us, we shallbe fed with the wormwood which our fathers have eaten. The government of the church is upon the shoulders of Christ: he giveth us the laws, by which we live: he ruleth alone in the house of jacob: his voice must be followed. We may not now every one say, we have a vision, we have a dream: God hath spoken by his son, and charged all to hear him. We may not boast ourselves of Saint or Angel, to harken to new doctrines which we have not learned: for God hath not put in subjection unto Angels, these days of the Gospel, in which we are: but unto Christ, who is made the head of his people, and all things are in subjection under his feet: so that this is the way we have to walk: Christ is our Lord, let us receive his laws: he is our master, let us follow his rules: he is our Apostle, let us hear his Gospel. Let us obey in all things, and we shallbe established. This is the glory that GOD hath given unto his son: he is our lawgiver, we have no other. If we will leave the stubbernnesse of our own hearts, and obey him: as life is in him, so we shall surely live: for the Lord hath not as great pleasure in burned offerings and sacrifices, as when the voice of the Lord is obeyed. It is an everlasting truth, That to obey, is better than sacrifice: and to harken, is better than the fat of Rams: for to disobey, is as the sin of witchcrase: and to change the law that is set before us this is wickedness and idolatry. Let us not be wise in our own conceits, to frame God a religion, such as we will. This is to draw iniquity with cords of vanity, and to pull sin after us, as with car tropes. A just recompense of such weary labours, when God shall say unto us: who hath required these things at your hands? Let us then follow so as we be called, and bring into captinitie every thought of man to the obedience of Christ. And the Lord our God for his Christ's sake, give unto us, hearts full of humility, that we may think him wisest, and rest in his decrees: that we be never spoilt through vain Philosophy, and the traditions of men, but hearken unto him, who is only wise, that at the last we may live with him, who hath alone immortality, and shall fill us with his glory for evermore. Which times, the Lord God bring speedily upon us, and finish the days of sin, for his mercy's sake, that we may enter into the heavens, whether Christ is go before us, and reign with him for ever, who is our only Saviour: to whom with the Father and the holy Ghost, three people and one God, be all honour and glory, world without end. Amen. ¶ The twenty-five. Lecture, upon the 10. verse, and so forth the residue of the Chapter. 10 And is called of God an high priest after the order of Melchisedech. 11 Of whom we have many things to say, which are hard to be uttered, because you are dull of hearing. 12 For, when as concerning the time, you aught to be teachers, yet have you need again that we teach you what are the first principles of the word of God: & are become such as have need of milk, and not of strong meat. 13 For every one that useth milk, is inexpert in the word of righteousness: for he i●… a child. 14 But strong meat belongeth to them that are of age, which through long custom have their wits exercised, to discern both good and evil. WE have herded before, what comparison the Apostle hath made between Christ and Aaron: and how the excellency of Christ is incomparable above him in all works of the priesthood, & our benefit by him unspeakablie greater, as of whom alone is all salvation. The conclusion of the same disputation, is added now in the tenth verse: And he is called of God, an high priest after the order of Melchisedech: which words do conclude in short sum, all that hath been spoken▪ first, that Christ is our priest, & hath therefore the name of the high priest given him. Secondly, what kind of priesthood he hath: not Aaron's, for, for it Aaron himself was sufficient & appointed of God: but another spiritual priesthood, after the order of Melchisedech. Thirdly, that unto this priesthood he was called of God: to this sense and meaning, the words are plainly set down in this tenth verse, as you have herded, of all which we have spoken already. Now, because this priesthood of Christ, after the order of Melchisedech, was not well understood, what kind of priesthood it should be, of what virtue and grace: therefore the Apostle means more at large to speak of this, that they might understand it, as his manner is often to make exhortation to stir up their dull spirits, lest they should hear in vain: so here in the eleventh verse, and after following, he maketh a long digression unto the beginning of the seven. chapter, both to persuade them to hold a good understanding of all that hath been spoken, and to prepare them more diligently to other things, that should be taught, that so they might all glorify God, in good wisedom●… and knowledge of the mystery of his wil And this exhortation he beginneth thus: Of whom we have many things to say, which are hard to be declared, because you be dull of hearing. Here, first the Apostle, the more to stir them up diligently to learn this mystery of Melchisedech, how he was a figure of our Saviour Christ, and the priesthood of Christ was represented in him: he says, first, that the matter is hard and difficult to be declared, and therefore requireth great heed and d●…ligence. This place (dearly beloved) let us learn well, for it hath many good instructions in it: it is hard, says the Apostle, and therefore you must add more diligence to it. here first we learn a good cause, why it pleased God to leave places in Scripture hard to understand, like as other places are easy, for as the easiness is because none should be discouraged, but all learn: so the hardness is, because none should be negligent and careless: and herein, the Lord hath dealt also mercifully with us: for seeing all carelessness in reading his word, in which his wisdom is revealed, is the taking of his name in vain: our own●… profit doth now make us take more heed of this fin: for we cannot understand or be edified by it, but with our care and diligence, for so the Apostle here exhorteth his brethren: the thing is hard and difficult whereof we speak, therefore mark it more carefully and give greater heed to understanding: this than is a good cause why the scripture is hard, even that we should put far from us, all idle sluggish thoughts, and prepare ourselves with a good conscience, and great diligence, as often as either we hear or read the same: and why should it not be so? is there any knowledge & wisdom learned, but by labour and diligence? to plough thy field, to dress thy vineyard, to keep thy cattle, to build thy house, to every work hath not God appointed care and travel? no otherwise hath God dealt with his word. The Papists not knowing this, or else dissembling it, they have told us an other cause why the Scripture is hard, and that is, that either we should not at all presume to read it, or if we do read it, yet we should not presume of any understanding of it, otherwise then the Church of Rome hath taught us. I do not speak one word untruly of them, not one of them: but this day they will confess it. This they teach. The scripture is hard, therefore every man must not read it: and if any do read it, yet he must understand it after the interpretation of the Church of Rome. here (I beseech you) consider it diligently, and tell me whether in such doctrine there be any reason, truth, or godliness: we have a controversy with these men, whether the Church of Rome be the Church of Christ or of Antichrist: the cause must be tried by the Scriptures: is it any reason now for them to challenge, that we must believe the scripture, according to their interpretations? is not this to make them judges of their own cause? when the Apostle bade us Try the spirits, whether they be of God or no: 1. joh. 4. 1. meant he (trow you) we should try them according to the testimony of the church of Rome? when the men of Thessalonica tried the apostles doctrine, whether it were true or no: asked they the judgement Act. 17. 11. of the church of Rome? Surely (dearly beloved) all this is but childish follic: which of us ever herded of any men, who would be judges in their own cause, except those of whom it is said: ask my fellow if I be a thief: and beside this their unreasonable talk, have they any truth in their words? was there ever true and just man that claimed this manner of try all? is it not confessed and agreed upon among all men, that truth seeketh no corners? & why run they for defence to their own dark home, and fear the open judgement of all men? Learn of our saviour Christ, who is truth itself, says he not? If I should bear witness of myself, my witness john 〈◊〉. 3●…. john. 1. 54. were not true: and again: If I honour myself, mine honour is nothing worth: then, if beside the words of his own mouth, who was the son of David, he had had no testimony, he could have been no true prophet: but therefore he was true, because his heavenly Father bore witness to him, both in his glorious voice, and in the assured testimony of the law and the prophets, and in all his miracles, which made it manifest that he was the son of God. If thus our saviour Christ confirmed his credit unto men, and offered himself to be tried by the scriptures: what proud people are these, and what proud words are in their mouths, that would have no trial of their doings, but the censure and judgement of their own mouths? Again, this unreasonable & unture speech, the the church of Rome only must expound the scriptures, because they be hard: is there any godliness at all in so saying? is it not taught us many times, that if we love, fear, honour, serve God, we must obey his word, keep his ordinances, make all his laws the rule of our life? how then do they love God, or what godliness is in them, that give not gods word credit in itself, but make the truth of it, to stand upon their own understanding? This now we know: the hardness of scripture is not, that we should abstain 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, apply our study, & pray unto God to lighten our minds, that we may be taught of his spirit. Now further let us consider yet these words of the Apostle. Because you be evil of hearing: not only (as I have said) they teach us, because of the hardness of the scripture, to take more heed unto it: but also very plainly and manifestly they teach us, by what means the scripture becometh hard unto us: that is, through our dull hearing. And who so ever he be, to whom the scripture is hard, let him accuse his own dullness: and whosoever blameth the Scripture in this behalf, he blameth himself, both of slow ears, and of a faithless heart: for, is there any thing thing more plain than these words? therefore it is hard, because you be dull of hearing. Take away from the man a deaf ear and a careless mind, and thou hast taken from the scripture all obscurity and darkness: leave the man in his negligent mind, & thou makest the scriptures, as hard as any dark speech, or riddle: and I beseech you, the more to confirm your faith in this persuasion, mark how often in the scriptures this is taught us: that nothing maketh the scripture hard, but our infirmity: our Apostle here once taught it before, The word (says he) did not profit them, because it was not mingled to them Ca 4. 2. with faith. Saint Peter, when he had said of Paul's Epistles, that many things in them were hard to understand, he addeth: which the unlearned & the unstable ● Pe●…. 3. 13. do pervert, even as they do all other scripture: here you see again the scripture is hard, but you see to whom, and why: to the wicked, because they are wavering minded, and will learn nothing, be it never so plain. Saint Paul also speaking of the understanding 1. Cor. 1. 14. of the mystery of the Gospel, saith plainly, it is the carnal man that perceiveth not the things of God, and in deed he can never understand them, because they be discerned spiritually. Our saviour Christ himself, being asked Mar. 13. 10. Mar. 4. 11. this question, why he spoke so darkly and in parables, he answereth thus: To you it is given to know the mystery of the kingdom of God, but to those that are without, all things are done in parables: could he speak more plainly? his word is not hard unto his children, but to strangers, to Infidels, to men without God in the world, to those he speaketh darkly: then (dearly beloved) this case being so clear, let us be bold to say to all that accuse the word of God of hardness, as Saint Paul hath said before us. If the Gospel be yet hide, then is it hide to those that perish, 2. Cor. 4. 4. in whom the God of this world hath blinded their unbelieving minds, that the light of the glorious Gospel of Christ should not shine upon them: for otherwise, the secret of the Lord is revealed to those that fear him, and his word is a lantern unto their feet, and a light unto their steps: it is not hard, but as Solomon says, It is easy prover. 14. 6 to him that will understand: he is a scorner that seeketh it and can not find it. Moses saith: This commandment Deut. ●…0. 10. which I command thee this day, it is not hide from thee, nor far of, it is very near unto thee even in thy mouth and in thy heart to do it. The prophet Ose says of the judgements of God unto his people, that they were as the morning light. And the Lord says by the prophet Esay: I have not s●…oken in secret, nor in a place of darkness Ose. 6. 5. in the earth: I said not in vain to the house of jacob: Esai. 45. 19 Seek you me. And if thus the doctrine of salvation were preached, while yet the people were taught by signs & figures: how clear is it now since the son of righteousness hath shined in perfect light? what wrong is it to say still, the scriptures are hard, and to make them to be Sphynx his riddles, or the winding oracles of Apollo, which are the clear words of the living God? I appeal to your own consciences, all that have experience, whether have you found such hardness in scripture: or whether do you easily see how we are saved in jesus Christ, & what obedience we own again unto God. I am sure, there is none of you, that with a single heart have come to read the scripture, that were ever driven back with any hardness of it. How is it then, & why do the papists still cry out of the hardness of the word? why see they not this easiness as well as we? sure, I will tell you, & the Lord is witness, how I tell you true. Those men, they have come near unto God with their mouth, & honoured them with their lips: but their hearts have been far from him▪ & they have worshipped God in vain, teaching Esa. 19 10. Mat. 15. 8. doctrines which were precepts of men: and for this cause God hath covered them with a spirit of slumber, & hath shut up their eyes: & the gospel is unto them, as the words of a book that is sealed: so that, whether they be learned or unlearned, they can read nothing. This is the great & hidden cause: their sins have found them out, & gods judgements have blinded them. Another cause, & that I told you before, is, because they would lead us blindfold after the church of Rome: & this cause I make not of mine own head, themselves (as I said) will confess it. For this is a solemn decree in their late general counsel of Trident, the 4. session, the 2. canon: that it belongeth to their holy motherchurch, to judge of the sense, & interpretation of the scripture: neither must we presume to leave those interpretations, although they were such as were never meet to be openly taught & published. And their great doctor Hossius says thus: if we have the interpretation of the church of Rome, although we see not how it can agreed with the words of the text, yet we must believe it. But are not these (think you) unreasonable words? if they be not, examine more of their witnesses, & at last you shall find it & confess it, that they are not only unreasonable, but exceeding shameless men, while they hold this: that the scripture is hard, and to be understood after the church of Rome: for thus they have termed the scripture, dead y●…ke, a thing Illirieus in normaroncilii. Sleyd▪ li 23. Kemp in exam. council, Trident. ●…ess 4. c●…n, 〈◊〉 without life, a dumb judge, a nose of wax, a black gospel, ynken divinity: these & such other words are witnesses against them to all the world: & their own books are extant: and with what spirit then have these men spoken? surely, not with the spirit of the father David, or of his son Solomon, who say: The law of the Lord is perfect, and converteth souls: it giveth to the simple sharpness of wit, and to the children knowledge and Psal. 19 7. Pro. 1. 4. discretion: nor with the spirit of Paul, that sayeth: All scripture is inspired of God, and is profitable to reprove, 1. Tim. 1. 16. correct, instruct, and to make a godly man perfect to every good work: this is not to call the scripture a waxed nose, or ynken divinity, but these speeches are much more agreeable to the spirit of the old heretics, which said, the prophecies were dreams. But to let their uncomely speeches go, & to come again to our purpose. They cry out still, that the interpretations of the church of Rome are the sense of the scripture. And would you not now think, that these interpretations of the Roman church, were marvelous wise, grave, mystical, sing they would have all the world thus to reverence them? See therefore what they are, and judge: I will allege unto you some of them, in the weightiest matters of faith. You are wise, judge what I say: these are their most learned expositions of all other, in which they boast not a little. Christ says: Thou art Peter, and upon this rock will I build my church: ergo, the Pope is head of the church? how groweth this conclusion? forsooth thus: if upon this rock Christ will build his church, then upon Peter, for Peter signifieth that rock. If upon Peter, then upon Peter's successor: Cusan ad. Boaemos. Epist. 2. Disti. 40. Non nos, in glosa. for the truth doth cleave unto the chair, and Peter maketh his success our inheritor of all his goodness. If to Peter's success our, then to the Pope, for Peter was bishop of Rome. And if the church be built upon Peter, than Peter was chief of all other, and so the Pope is head of the church: if these collections be not there's, let me be reproved as a slanderer: if they be there's, then be you wise to understand what their religion is: for all these collections are utterly untrue, It is untrue that Peter is that rock upon which the church is built: for our Saviour Christ himself Math. 7. 24. says, he that heareth my words and performeth them, he buildeth upon the rock. It is untrue, that what faith Peter had, the same must be left to Peter's successors: for Scribes & Phariseis, buyers and sellers, succeeded Moses & Aaron. It is untrue, that Peter was Bishop of Rome: for he was the Apostle of circumcision, therefore it was utterly unlawful for him, to be a Bishop among the Gentiles. Again, they reason thus. The Apostles say to Christ: Lord behold, here are two sword: therefore the pope hath both civil & ecclesiastical government: might they not better have reasoned, when Peter would have used one sword, Christ commanded him to put it up, therefore no such sword at all belongeth to him. Again, they say: Christ promises to his Apostles, the comforter which shall teach them all truth, therefore the church of Rome cannot err: how bring they all the Apostles to the Pope of Rome? how do they draw it that was spoken in Jerusalem, two thousand mile out of Italy, that it was meant only of the City of Rome? Again, they say, the sin against the holy ghost, shall never be pardoned, neither in this world, nor in the world to come: Ergo, there is a purgatory: such are their proofs in their greatest mysteries. And is not this (trow you) a miserable doctrine, which hath no plain and direct scripture, but by such wrested and strange expositions can only be proved? and this I speak of their best expositions, which to this day they hold and reverence: but infinite other expositions they have, and in times passed of greatest account, for they are written in their mass books, their portesses, their pontificals, their legends, their decrees, their counsels, their laws, that you may be sure they were expositions of general consent and greatest force, how so ever now some would dissemble them: and these are such expositions, as I assure you, and I beseech you to believe it: for before the living God, you shall find it one day true: the mad men in bedlam can not speak more foolishly: they reason thus. Peter drew his sword and cut off Malchus ear, therefore the Pope is head of the Church. The world was finished in seven days, therefore none must marry within seven degrees of Vide pet. Cr●…●…o. 1. conc. ●…o ●…o. kindred. God made two great lights, the Sun and the Moon, therefore as much as the Sun is brighter than the Moon, so much the Pope is greater Antony's on in sum. than the Emperor. The Prophet says, behold the Par.▪ 3. tit. 21. Cap. 5. face of thy anointed: thus, says the pontifical, is a Bishop's prayer over the pope's legate, when he kneeleth before the Altar. Behold I send my messenger 33. q. 3. to prepare thy way before thy face, says God by his prophet Esaie: the pontifical useth this as a prophesy fulfilled, when the Pope's legate meeteth the Emperor, to receive him into any city. I have found David my servant, and anointed him with holy oil. My love is beautiful among the daughters of Jerusalem. This they apply to kings and Queens when the clergy receive them personally into their churches. The prophet says: sprinkle me Lord with hyssop & I shallbe clean: that they apply to the priest sprinkling with holy water. Lift up your head, O you gates: and you everlasting doors lift up yourselves: that is, when the Clerk openeth the church door for the Priest to come in with the cross on Palm sunday. Ten thousand such applications and expositions are in their books, such (I say) as I think no bedlam man could devise more vain and foolish. Now, if any of them be ashamed of these doings, I pray God that shame may be the trial of their countenance, which testifieth against them, and so be in them a good colour of repentance: if they will not be ashamed then the wrath of the Lord is not turned away, but his hand is stretched out still, ●…il he make their madness known unto all the world, & make them a hissing among his people, who have so profaned his word of life. And thus much touching the hardness of the scripture, which the Apostle here speaketh of. It followeth in the Apostle: For whereas considering the time you aught to be teachers, yet have you need again that we teach you the first principles of the word of God, and are become such as have needs of milk and not strong meat: this is the cause why the Apostle said, they were slow of hearing, because they had profited no more in knowledge: a great while the gospel preached & professed among them, yet they still so ignorant, that they know not the principles of their Christian faith. We have had a great while the Gospel preached, we might have been by this time doctors, if we would have learned, I say not every day, or week, or month, but every year a little: and what a shame is it fos us, if yet we be ignorant in the principles of faith. how many sermons have we herded, or read in vain? how many times have we made the sour to sow his seed in the high ways, or among the thorns, and stones? If in xv. years, we be scarce past our A. b. c. when do we hope that the secrets of the word shallbe revealed unto us? Are so many years so small a portion of our life, that we may give them to vanity and learn nothing? the Lord grant that we may better look unto ourselves: and seeing every day taketh away part of our life, & maketh this earth lie tabernacle more to corrupt, let every day bring increase of knowledge, and add to our life, that when our course is run, our faith may be kept, and we may find the crown of righteousness, which God hath laid up for those that be wise of heart. Or, if this counsel of the Apostle will not persuade us, but by leisure in xv. years to come we will learn hereafter, I assure you, our graves will meet many of us in our ways, while we are yet dull in learning: and when then shallbe the time in which we will enjoy our knowledge. Let us look therefore to ourselves, for I am afraid this sharp rebuke of the Apostle, is as just against us, as it was against them: and it must needs make us at last ashamed, except it make us in time repent our sluggishness. And here by the way, I beseech you to mark well this place, to see the difference of the spirit of truth, and the spirit of error. The Apostle checketh the people, because they be so dull of hearing, that the word of God is hard unto them, which aught to be most familiar and easy. He rebuketh them of ignorance, that in so long time they have not learned to be doctors in Christianity, able to teach others. He threateneth them, that if this great sin be not amended, let them look for no other, but that vengeance and wrath shallbe a recompense unto them. Thus the Apostle saith: but what says the false apostolical man, the pope of Rome? forsooth, he pray seth them of great modesty, that will not presume to read the scripture as those which are dark and obscure writings: he alloweth well of learning nothing, and after many years, to be never the wiser: for ignorance (says he) is the mother of devotion. He blesseth the men that have no wisdom in them, & though they know not how to give account of their faith: yet he biddeth them believe as the church believeth, and they shallbe saved. Can any thing be more contrary to other, than the apostles doctrine is contrary to this? why then do we not yet cast him off for shame, and bid, sye upon the beast, that speaketh so presumptuously against the word of God? let him and his foolishness perish together: but let us learn the knowledge of the Lord. It followeth. For every one that useth milk, is inexpert of the word of righteousness, for he is a babe. The Apostle before, provoked them to diligence: first, because otherwise the scripture would be hard unto them. Again, because it was ashame, after so long time to have profited so little. Now, he exhorteth them by showing the great hurt which shallbe unto them by their ignorance and rudeness▪ and saith, that while they are such, they can never know the precious, and hide treasure of righteousness, which Christ hath given only to those that are wise, and have learned his blessed Gospel. For better understanding of this, you must know this figurative speech of the Apostle, of milk and strong meat: by milk, he means the general principles of doctrine, as himself after declareth, as of repentance, of faith in Christ, of baptism, of the resurrection, and such like, set out briefly in general terms, and according to the capacity of Children, with which they are prepared to the kingdom of heaven, and must still grow up in more understanding, till they do see with all the saints, the height, the depth, the length, the breadth, of God's unsearchable goodness in Iesu Christ, which the Apostle calleth here the word of righteousness. Now, if we will abide still in our first instruction, & when grey hairs shallbe mingled with our black, yet then still we will be children in understanding, the Apostles words shallbe justified in us, we are not meet disciples of the excellent knowledge of the Gospel: for he that is still at his milk, hath not yet tasted of the word of righteousness, which is strong meat. And it followeth in the Apostle. For strong meat belongeth to them that are of perfect age, which through long custom have their wits exercised to discern good & evil. In these words the Apostle maketh it more plain, what is milk, and what is strong meat, and why they are so called: that is milk, which agreeth to beginners, and such as have little experience: that is strong meat, which is for old practitioners, & such as have wisdom to judge between truth & falsehood. And thus much briefly of the sense of the words: out of which, what instructions we have to gather for our own edifying, I will speak more at large, God willing, the next time. Now let us pray, etc. The 26. Lecture, upon the 13. & 14. verses, before mentioned, & so forth upon the 1. & 2. verse of the sixth Chapter. 13 For every one that useth milk, is inexpert in the word of righteousness: for he is a child. 14 But strong meat belongeth to them that are of age, which through long custom have their wits exercised, to to discern both good and evil. CHAP. VI 1 THerefore, leaving the doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God. 2 Of the doctrine of baptism, and laying on of hands, & of the resurrection from the dead, and of eternal judgement. WE have herded already, what reprehension the Apostle hath hitherto made, of the slackness of the people, in learning the mysteries of God's word. First, because they have been so careless, that they have made the word hard unto them, that they cannot understand it: where I told you, that who soever he be that accuseth the scripture of hardness, the Apostle concludeth against him, that he hath a hard & dull heart. Secondarily, he rebuketh them in respect of the time, which hath been so long, that they might now have taught other, yet they need to be taught themselves, yea even the beginnings. And here I wish us to look well unto ourselves: for all men know how long the time hath been, in which the Gospel hath been preached unto us. and how little we have profited, God knoweth. Thirdly, he blameth them for their slackness, because by it they spoil themselves of a great treasure: for while they be thus rude and ignorant, the word of righteousness, that is, perfect knowledge can never be taught unto them, neither can they be partakers of the excellent knowledge of the gospel of Christ: but it is utterly impossible, even as it is for children to eat strong meat. Then he showeth who be strong, even those that have their wisdom perfect, so that they can judge between good and evil. To this purpose are these last words of the Apostle: Every one that useth milk, is inexpert of the word of righteousness, for he is a child: but strong meat, is for the perfect, which through long custom have their wits exercised to discern good and evil. first, we have here to learn this principle of Christianity: he that is rude and ignorant, can not apprehended the excellent knowledge of the Gospel of Christ: that is, he that can say no more but this: I believe in one God: we must repent us of sin: we are saved by faith: we must worship God in spirit and truth: we are baptized in the name of the father, the son, and the holy ghost: we believe the resurrection of our bodies: we look for eternal life: and such like confessions in general words: though, where this is confessed with a single heart, and a mind willing to learn more: God may and will, for his Christ's sake, accept it unto salvation: yet we that have received of the Lord, both time, and ability, aught more exactly to understand: if we will not be despisers of the manifold graces of God: as for example, the child is taught, that there is but one God above all, and to worship him alone, whom he confesseth in three distinct people, the father, the son, and the holy Ghost. Surely, a young Christian man, which with this faith should humble himself before God, and cry: Our father, which art in heaven: no doubt, God would hear his prayer: yet notwithstanding, seeing this mystery is not only taught in general terms, but is set out also in more particular points, in knowledge of all, we must look for the fullness of our comfort, and rejoicing that now we have in God. Thou sayest, I believe in God the father almighty: thou sayest well, and it is a holy confession, if thou have heard no more: but if thou hast also learned, that God is a spirit, not of the nature of man, not like unto the idols of the Gentiles, not like unto any creature that thou hast herded or seen: but a nature of majesty & glory, incomprehensible and above the thoughts of man: then thou oughtest hear to exercise thy senses with wise meditations, how great and glorious the Lord is, whom thy eye cannot see, thy heart can not conceive, no creature in Heaven or earth can resemble unto thee: so thou shalt learn obedience: to say unto thy senses, and unto thy natural heart, what have I to do with you? All carnal cogitations and thoughts of man, be they never so high, of Kings and Emperors, of gold and precious stones, they are vile & filthy to carry into heaven: if thy imaginations will resemble them to the God of glory, thou dost but fill thy soul with corruption and rottenness: thy fleshly thoughts shall breed an unbelieving heart, & thou shalt be the fool which searcheth the majesty, till he be overwhelmed of the glory: for thy God is a spirit, and in spirit and faith thou canst only see him. Thou shalt now hate and detest the Idol and idol maker, which have fashioned thy God like unto an old man, with a grey beard, which have made him sit as in a chair of estate, and given him Angels in gold and silver and flaming fire to sit about him: this is shame above all shames. To say unto the king, thou art a slave: and unto the nobles of the earth, you are villains: they be words of honour in comparison of this unspeakable sacrilege, to say unto God, thou art like a man. Again, when thou sayest, thou believest in the father, the son, and the holy ghost, y● sayest well, & acknowledging in thy heart, three people & one God, in a mystery which thou canst not express, thy faith is accepted. But when y● hearest, the father to be called the God of all grace, the author of life, being, & moving: when thou hearest the son called the shining brightness, and engraven form of the father, of whose fullness we receive all increase of grace: when thou hearest the holy ghost called the comforter, the spirit of sanctification, the pledge of thy election: when thou hearest that the father hath eternally begotten his son: the son eternally begotten of the father: the holy ghost eternally proceeding from them both: in all this, shall we learn nothing for more clear knowledge of our faith? shall we not here confess, the person of the father to be the beginning & fountain of all goodness, glory, life, and immortality, that we ourselves & whatsoever is unto us happy and blessed, all is only of his free grace and mercy? shall we not confess that truly and naturally, he is the father: and because, he hath eternally begotten his son; that his son is one God with him without beginning? and shall we not humble our souls, faithfully to believe this, and never to search or inquire of, how it is? for our vain and corruptible hearts, how can they see eternal and everlasting things? And because the son is the image of his father, shall we not learn that we know nothing of God, nothing at all of his nature, godhead, majesty, working, will, power, honour, life, and continuance for ever? nothing (I say) but what we have seen & herded in Christ his son: for he is the shining brightness of his glory. What have I to do with men, or with the children of men? what counsel can mine own heart minister unto me, I must rob the son of God of his honour: or I must confess I know nothing of God, but in him only. Again, if of his fullness we receive, we have no fellowship with god: but in him, all gace, mercy, life, 〈◊〉 immortality: to him it beelongeth, of him we have it, and for his sake it is given unto us. So likewise, when the spirit is said to be our comforter, to proceed from the father & the son: we confess he is one in nature & godhead with the father and the son, in personal substance, proceeding eternally from them both: and because eternally, therefore incomprehensibly, which we believe in faith, and will not search by reason: only we wait and rejoice in hope, till God strengthen our eyes to see his majesty: and then our hearts shallbe wise to comprehend this distinction of the people. Now, this spirit being our comforter, we acknowledge that it is the person of the holy Ghost, which putteth his grace into our hearts, to make us wise, faithful, holy, and so sealeth unto us in full assurance, our inheritance that is in Iesu Christ, according to the free purpose, and good will of God his father. Besides all this, to confess the humanity of our saviour Christ, how in his own person he hath born the punishment of our sins, and overcome the devil, who held us in bondage: how he hath sanctified our nature in himself, and made it meet to stand before the presence of God, only by faith, freely giving us his blessings. These and many other things taught us in the scripture, to our exceeding comfort, shall we neglect them, & learn only the confession of Children. I believe in God the father, God the son, & God the holy Ghost, three people & one God: Sure if we will do thus, I see no other, but that the little children through gods infinite mercy, shall be saved, in the little knowledge that they have learned: and we by his just judgements worthy to be condemned, for his manifold wisdom which we have despised. Then (dearly beloved) if we will not always be children, never learned in the word of righteousness, let us not only hold the general principles of our faith, but so far also as particular points are taught and mentioned, let us wisely learn them, till we may feel in ourselves good increase of God's spirit, to love him, to fear him, to walk before him, with all our heart & in all the ways which he hath appointed for us. Now in the words following. But strong meat is for the perfect, which through long custom have their wits exercised to discern between good & evil. Here appeareth, as I said, who are children & who are strong: they are children which have not yet had trial and experience whereby they might be rooted in faith, and confirmed by knowledge against all falsehood & error: which kind of childhood, Saint Paul telleth the Ephesians, at the last we aught all to leave of, & Ephe. 4. 14. grow up in the unity of faith, and of the knowledge of the son of God, into a perfect man, & to the full measure of our age in Christ: that we be not always children, wavering & carried about with every blast of doctrine by the deceit of men with craftiness, which lie in wait to deceive. And as this is a plain description of Children: so, as plainly here the Apostle showeth who are perfect men: even those that are able, with wise senses, to judge between good & evil, that is, who have their minds lightened with the word of God, so that they are able to try what is acceptable & well pleasing unto god. Now (dearly beloved) if these words be plain enough, give me leave to beseech you in this plain case, as Paul beseeched the Corinthians in the like: My brethren, be not children i●… understanding: be children in ma 2. Cor. 14. 20 lice, but in understanding be of perfect age: and if you see the plain and manifest meaning of the scripture, what it is, be wise, and believe it: and confess this, that we aught to be learned in God's word, so that we have good ground of our says, and be able to consute falsehood. As now in our own days, we see the Pope claimeth authority, that he can despense against the word of God: but if our wits be exercised in the knowledge of the word of truth, we do see where the six tribes of Israel do curse such presumption. In the xxvi. of Deuter. upon Mote Eball, Reuben, Gad, Asher, Zebulon, Dan, and Nepthtalim, they pronounce a decree: Cursed be he that confirmeth not all the words of this book, and all the people shall say, A men. If to confirm and ratify, be not to repeal or give contrary dispensation, than all the Israel of the Lord must accurse his blasphemy, that wildispense against the word of God. We see, the Pope useth a triple crown, and challengeth honour above Emperors and kings: but if we have learned the commandment of Christ, and are lightened by it, to judge between good and evil: when Christ says, Kings of the nations reign over them: and their rulers are called gracious Lords: but it shall not be so among you: we Luke. 22. 25 Antichristian pride. must needs know the Pope's pride is intolerable, which taketh such honour unto himself. We see how they cry against us: The Church, the church: & make us believe that they are the church, and they cannot err: but if we be exercised in the scripture, to discern between truth and salshod, we know that Christ hath built his church upon the rock, which rock is not Peter and his successors in Rome (as the Pope expoundeth it) but our Saviour Christ saith, He that heareth his word and M●…tt. 7. ●…4. M●…tt. 16. 18. obeyeth it, he is the wise man that buildeth upon the rock, and neither storms, nor tempests, nor the gates of Hell shall prevail against that building: and Saint Paul Ephe. 2. 20. says, The foundation or rock upon which we be buylte, is the doctrine of the Apostles and Prophets. And who so ever cometh unto us, and bringeth us that doctrine, though they say they be Apostles, yet they belyers: and though they say they be the church, yet they are an assembly of thieves and murderers. Let us then be wise at the last: it is not ignorance, it is perfect knowledge: it is not infancy, it is ripe understanding: that must commend us unto God. And mark it well, that you may know what God requireth of us. That which is here translated, long custom, the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a knowledge with long study and practise learned, as law in the judge or counsellor, as physic in the learned expert Physician: so must divinity be in us. Again, he saith: we must have our senses exercised: it is not enough to know, nor to know much, but we must bring the practice of it in our life, neither concealing our knowledge, nor withholding our obedience, but with mind and body testifying our faith, till experience teach us, that God's spirit hath the victory in us. Lastly, he saith: we must be able to judge between good and evil, or as S. Paul termeth it, able to try the difference of things one from other: that is, that we may know Rom. 2. 18. how to discern between●… God's wisdom, and man's vain inventions: between truth and falsehood: between virtue and vice: not as the manner of some is, that still be babes, and worse than babes, with whom if you will reason of their religion, to persuade them by the word of truth, they will say, I am not book learned, I can not dispute with you, let me alone with my faith, other men have been as well learned as they be now, I am sure they believed otherwise: are not these miserable people? and are not they more miserable, which thus have seduced them? and shall not we thank God this day, who hath saved us from such unspeakable madness, both of the cursed teacher, and of the wretched disciple? yes (dearly beloved) let us thank God, and let us leave the blind leaders of the blind and let us pray, that God would give unto us according to his glorious riches, the strength of his spirit in the inner man, that by faith Christ may dwell in our hearts, and we may apprehend with all the saints, the height, the breadth, the length, the depth, and know the love of Christ, which i●… above all knowledge, and be filled with the fullness of God. Now it followeth in the sixte Chapter. Therefore, leving the doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of repentance from dead works, & of faith towards God, etc. In these words, the Apostle first maketh the conclu sion of his exhortation, therefore let us leave the beginnings, and go forward unto perfection. In the words following, he showeth by particular points what is this beginning beyond which we must go, that we may be perfect, and he numbereth four points, repentance from dead works, faith towards God, the resurrection of the body, & eternal judgement, which principles were learned and confessed of Christian man's children, in the day of their confirmation, of Gentiles that came to the faith of Christ in the day of their baptism: in this meaning some think he calleth these forenamed points, the doctrine of baptisms and laying on of hands: meaning thereby, that seeing this confession and knowledge is in us then, when first we are received into the fellowship of the church, to be partakers of their mysteries, how aught we of all duty to grow unto greater knowledge and wisdom, when now many years we have been of the Church, & daily taught all the counsels of God? or, it may be, that the Apostle here reciteth the manner of catechizing, used them in Churches, for instruction of children: in which they were taught especially, these six principles of religion, what they are, and how they should learn them: that is, Repentance, Faith, Baptism, Laying on of hands, the Resurrection, and eternal judgement: which things being first learned of them, and given unto them in books, such as our Catechisms are, the Apostle may seem to speak thus. Let us not always be beginners: when we were yet children, we learned this: since so long time hearing the word preached, and religion more perfectly taught us, how shall we be blameless, if we learn no more? By which words, the meaning of the apostle is, to give us no time of rest, when we should think we were wise enough, we need learn no more: but as long as God continueth our life, so long we should continued our study, still to know more of his unsearchable wisdom and goodness. Touching the learning of these things, to be milk and meat of children, I told you before by some examples, how we might understand it: it is milk, to know these things in the simplicity of the words: it is strong meat, to be able to distribute them into every part, and apply it to ourselves in our life. Repentance, whereof he first speaketh, hath here a sorrow and purpose of amendment, as these affections can be in children, which is, to be grieved, or weep, for a thing done, and to beware afterward for fear of the like: but the wise and grave man, that hath profited in the school of Christ, his sorrow sinketh much deeper: he remembreth by good accounts, what things the Lord hath done for him, how he hath blessed him, from what present perils he hath saved him, & how again himself hath been ever unthankful, unworthy of the lest of all God's mercies: yea, by many special crimes, deserving wrath and anger: which thoughts do work in him a troubled spirit, and pensive soul: so that, not only tears, but the state of the whole body, showeth the grief of his mind: and not the body only, but in all his life it worketh great care, much praying, anger with ourselves, fear, desire, zeal, punishment also, that by judging ourselves we may prevent the judgement of God: it maketh us detest our sin, and the remembrance of our sin, as in the Acts of the Apostles, they burn their books of sorceries, which were of great price & value: and as Saint Jude saith, They hate even the coat spotted with the flesh: and according to this is the amendment of their life, with all love and desire. If they have been extortioners, they will make restitution: if they have been usurers, they will give back increase: if they have given their hands, and knees, and members of their bodies, to the Popish Mass, with all their strength now again they will detest it, and make it known, they hate their first sin: this manner of repentance, is strong meat of perfect men. The second point here spoken of, is faith toward God, of which, so much as may be apprehended of children, is called milk: as to believe that God the father of his great love, gave his only begotten son Iesu Christ, to be made man, who in his body might fulfil all righteousness, and bear the punishment of sin, which also by the power of his spirit he ourcame, and hath got eternal redemption, for all that shall believe. But so to examine this faith wisely, and according to Scripture, that when we find the beginning in God the father, the work in God the son, the applying and bestowing of it in the holy Ghost: and when we be wise, so to distinguish these graces in every person, that yet we divide them not, as taking away from the one utterly, what soever especially we give unto the other: this I say, when we have so learned, that we see all the glory of saving health is in God, no merit or desert in man, but that without the law, the righteousness of God is laid open unto us, witnessed by the law and by the prophets, than we be perfect to feed of this strong meat, that faith alone justifieth. Again, when we know that this is the gift of God, with whom there is no change, nor shadow of change, but he is constant in his love for ever: when faith hereof taketh boldness, that neither height, nor depth, nor life, nor death, nor Angels, nor principalities, nor powers, nor any creature shall ever be able to remove me from the love with which God hath looved me: this assured boldness is the meat of the man of God, who is perfect in faith. Likewise Baptism, the third thing here mentioned, the milk of it is to know, that by it they be sealed into the covenant of God's grace and mercy, which he hath to the fathers and their children: but to know by this, how to be baptized into the death of Christ, that as he is risen again from the dead, so we should walk in newness of life, that is, to know that our Baptism presenteth unto us, the free forgiveness of our sins, washed away with the blood of Christ. While as he died and was buried for our sins: so we also should dye unto sin, that it have no more rule in our mortal body: and as he rose again from the dead, so that death hath no more rule over him: so we should after live in newness of life, offering up unto God, our bodies and our souls, who hath redeemed them, and purchased them unto himself. To know all this according to the scripture, is the perfect knowledge of our Baptism. Imposition of hands, that was a solemn ceremony used with prayer, in which it was declared, that the parties were accepted of GOD into his Church, according to the faith of Christ, which then they professed: this was the milk which children had fed on. But to see in it a free and bold profession of faith, before all men to be held, and a holy vow, or promise, in which they bound themselves to perpetual holiness, by the laying on of hands, as by a solemn oath, to have it witnessed of the Lord they were his children, and to witness it in themselves, they would abide the temples of the holy Ghost: to be short, to promise' a persourmaunce of all, what so ever was hoped for in us, in the day of our baptism: this is the strong meat. And this which this day aught to be practised, as a thing very profitable in the Church of God, it is miserably defaced by the Papists: for where it was in the Church of God an use, that Christian children should be taught the principles of faith, which when they had well learned, and could give a good account of their faith, then in the open congregation, with prayer and laying on of hands on their heads, they were declared to be received as partakers of the graces and sacraments of the church: this good order the Papists have changed, and made them a sacrament of confirmation, only by the Bishop to be ministered, and by him to little children of no knwledge, to whom he giveth a new Godfather or godmother, which should speak for them when they cannot speak for themselves. And whereas in the scripture, this hath been ever a ceremony, in solemn blessings, in sacrifices, in admitting ministers, in giving spiritual gifts, and no where used but only with prayer, this order seemed base to them, that knew no end of their own inventions, and they would needs have crosses, tapers, oil, mitres, surplices etc. without which there was with them no confirmation: thus in this as in all things, profaning the holy ordinance of God. The resurrection of the body, another point here mentioned, was for Children, that they might know their bodies should not die. as the bodies of beasts, to consume in earth and not return: but that they should rise again at the latter day, and their own bodies should be made immortal: but in this also, to see the glory, what a body it is which shall live for ever, which shall be made like to the body of Christ, which shallbe made able to stand in the presence and behold the glory God, of which shallbe set free, from sorrow, care, sickness, death, & all adversity. This mystery which the Angels of God desire to behold, when we can wisely see it, & know therefore we are here but pilgrims and strangers: another country is our own, which God hath made and not man, in which we set our heart, with all the delight and pleasure of it, in this to rejoice: this the strong meat with which the hope of the resurrection feedeth perfect men. Last of all, here is mention made of eternal judgement, which was taught to children, that they might know, when all bodies should arise again, than the Lord would set a day of his judgement, in which he would justify and crown with immortal glory, all his children, and cast out into darkness and endless condemnation, all the wicked and reprobate. But, so to have knowledge of this judgement, that we now behold in faith, how the son of man shall come with majesty, and all his holy Angels with him: how he shall come with a great cry, with the voice of an Archangel, & with the blast of the trumpet of God, that all creatures may heat his voice, to restore again the bodies that they had consumed, so that all nations & kindreds of men, should stand at once before him, of which he shall make separation on his right hand, and on his left, to fill the one with life and glory, and put songs into their mouths of everlasting joy: and to condemn the other in hell and death, with shameful crying and gnashing of teeth. To know this with unspeakable comfort, & long looking for of all the promises of God, and with fear and trembling at all his heavy threatenings: this is thy strong meat of eternal judgement, which the Lord God of spirits grant unto us, for his sons sake, who must needs be unto us a merciful judge, if we do rest in him as in our only saviour. The time is past. Now let us pray. etc. ¶ The xxvij. Lecture, upon the 3. 4. 5. and 6. verses. 3 And this will we do if God permit. 4 For it is impossible that they, which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, 5 And have tasted of the good word of God, and of the powers of the world to come, 6 If they fall away, should be renewed again by repentance: seeing they crucify again to themselves the Son of God, and make a mock of him. WE have herded before, the Apostles exhortation that we should go forward, and what points of religion he set down meet for children, beyond which we must go, to know all the mystery of God and Christ. And in these points here mentioned I told you, as the general knowledge of them was milk: so yet exactly out of the scripture, to understand them as we are taught, even that also it is strong meat. The Apostle now goeth forward, and saith: And this also we will do, if God permit, that is, by the grace of God, we will go forward, we will not be always dull of hearing, and children of understanding. These words are an encouragement unto them, that they should not be discomforted: for God would no doubt have mercy upon them, to give them understanding hearts, & learned minds, to apprehended and see the great salvation of the Lord. Then, to the end that they should not receive the graces of God in vain, but use in deed all these good gifts to their own good benefit, he addeth, (because of the great rebellion of some, and hard hearts that are not easily led) another reason unto his words, which is full of fear and terror, assuring them, that the Gospel cannot be preached unto them in vain, but of force it must needs have his fruit, and be a sweet savour unto God in Christ, either of life unto life, if they will believe & harken: or else of death unto death, if they will be despisers. To this purpose, he says: For it is unpossible to those which are once lightened, and have tasted the heavenly gift, and have been partakers of the holy ghost, and have tasted the good word of God, and the powers of the world to come: if they fall away, that they should again be renewed by repentanuce: crucifying again unto themselves, the son of God, and making a mock of him. With these words, no doubt, he would shake off from them, all carelessness and fleshly security, which were sunken deep in some, and whose sluggish dullness was not healed without sharp medicines: and therefore, he useth these words very forcible, and sharper in deed then any two edged sword, to prick the conscience that was nigh seared up. Now (dearly beloved) that we may understand this scripture, and make it unto us a good comfort, which might seem otherwise a heavy threatening: let us consider in it, these two things: first, the purpose of the Apostle for which he speaketh it: then, themselves what they signify. The apostles purpose, is, to stir us up, desirously to hear, diligently to learn, wisely to increase in knowledge, and obediently to practise that we have learned: for this purpose it was first spoken, to this end it is now written: if then it have in us this work, and bring forth this fruit, we have been profitable hearers, and it is unto us, the Gospel of health, and the word of life. Let us then, not be as our forefathers were, slow of hearing: let the word preached be mingled unto us with faith: let us use it to the glory of God, that knowledge may increase, and righteousness may abound in our life: and for our parts it skilleth not at all, what this great and heinous sin should be, of which the Apostle says, man can never repent him: for be it what it will, it is none of ours. This sin is the sin of those, that have despised knowledge: but we are desirous to learn more. This sin is of the contemners of the cross of Christ: but the delight of our life is in it. This sin is of men, that have made the world their God: but God, whom we serve, hath had mercy upon us, that we accounted all the world but dung, to the end we may win Christ: and therefore, whatsoever this sin be, God himself beareth us witness, it is none of the sins which we have committed: and where so ever they devil, that are in this condemnation, their tents and tabernacles are not near us. And is not this a great comfort, and a singular light rising (as it were) out of darkness: that where there are such sins, as even the remembrance of them might make our bones to tremble, by their description we know them, that they are far from us, as the East is from the West, so that we need not fear. Neither speak I this of mine own head, but by good warrant of the Apostle himself, and by the word of the holy Ghost: for after this heavy threatening, says not the Apostle to them immediately, & says he it not to us this day, that by cause we have loved Gods saints, & have rejoiced to glorify his name, our state is faster knit unto salvation, and these heavy things shall never come near us? In this persuasion of perfect hope, we may stand boldly unto the later end, the scorners and despisers of whom, you shall hear more hereafter, let them look, and beware of unrepentant sin. And thus far of the purpose of the Apostle, by which we being confirmed, that though we should fall through many infirmities, yet we can never fall away. We may now more boldly examine the words, to learn as God shall instruct us, what this sin is: let us therefore come unto the words. For it is unpossible, that they which are once lightened, etc. We see here how the apostle setteth out the sin against the holy Ghost, showing who they are which commit it, what the sin is, and what end it bringeth. But before we further examine it, I must admonish you of two contrary faults, which are common unto us, in speaking of this matter. The one is too much carelessness, the other is too much fear. Some of us scarce having any conscience at all, or any reverence of God's secret judgements, being altogether children, & more ignorant than children. If at any time talk be of divinity, straight with careless hearts, & venturous tongues, they are up with predestination, or with sin against the holy ghost. To these men I say: it were better for them, that they had neither tongues in their heads, nor hearts in their breasts, then that they should continued in this unreverend & most ungodly usage: for what do they else but blaspheme the eternal wisdom of god. At all his words we should fear & tremble: yet at his greatest mysteries, we are careless & mockers. The knowledge of his predestination should cast down our proud reason, even to the ground, to confess before him, that all his judgements are unsearchable, and all his ways are past finding out: yet we like fools, who though we were braid in a mortar, yet would not our foolishness departed from us: so foolishly we examine the high judgements of God, to make them agreeable to our blockish reason. Likewise, the sin against the holy Ghost, which is mentioned to make us fear, that we be not despisers of the graces of God: but that we would love him, & learn all his judgements, whereby we might assure ourselves of his favour, that we cannot possibly sin against his spirit: but whether soever we fall, he would raise us again: as though this pleased us not, we make no end of questioning, whether it be this sin, or that sin: when in deed, at all sins we make but a mock. This fault (dearly beloved) I beseech you take heed of: pray, that you may cast it from you: then no doubt, in this our matter, the truth which we seek for, in fear & reverence God will reveal it unto us. The other fault I spoke of, and of which we must take heed, is to much fear: for some of us, and they of the best of us, on whom God hath showed singular mercy, greatly to humble them so that they cover their faces, and hung down their heads at the remembrance of their sins, and hunger and thirst after the righteousness of Christ, they would not have this spoken of at all, and every sound of the sin against the holy Ghost doth wound them as it were to death, for fear lest themselves should be held in the transgression. To these men what should I say? nay, what can I say? for the sum of all Christ hath said, and spoken truly unto them: fear not my little flock, for it hath pleased your father to give unto you a kingdom: and if he have given unto Luke. 2. 32. them a kingdom, purchased with the blood of his only son, how should he not give also unto them the victory over sin and death? And now my good brethren and sistern, who so ever you be, sith you have a spirit that desireth knowledge, delighteth in obedience, loveth God, hateth iniquity, rejoice in this pledge of your salvation: for as the Lord doth live, neither this sin, nor the shadow of this sin, shall come near unto you: only because it is a saluinge medicine to many of your brethren, when they be sunken deep in rebellion: and because it is the mighty word of the Lord, to crush in pieces the reprobate before him: therefore I beseech you with glad & faithful ears, abide the hearing of it, & fear not the smoke, when the fire can not hurt you. Now, to come to our purpose. In these words of the Apostle, I will show unto you first: what manner of men they must needs be, y● do fall into this sin. Secondly, what manner of sin it is. Thirdly, with what manner of mind it is committed: whereunto at last I will add some examples, that you may see more clearly what it is. Touching the people which sin against the holy ghost, they are described thus by their qualities: first, they have been once lightened: secondly, they have tasted of the heavenly gift: thirdly, they have been made partakers of the holy Ghost: fourthly, they have tasted of the good word of God, & of the powers of the world to come. Unto these qualities, we may add more out of other parts of scripture: in the 12. of Matt. our saviour Christ speaketh of such men thus, that the unclean spirit is go out from them, that they are swept & garnished: in the 2. Epistle of Peter the 2. chapter, it is said of them, that they have escaped from the filthiness of the world, through the knowledge of the Lord, & of our saviour Iesu Christ. By these & such like places we may conclude that God hath many ways made himself known unto them, that he hath given them true understanding. that he hath quickened their spirits to receive gladly his gospel, that they had a feeling of the kingdom of heaven, that they have known sin to be full of misery & vexation of spirit, that they have confessed, there is no joy but in Christ. This is the state of knowledge to which they were called, & these are the graces which they were endued with: whereby we may first conclude, the Turks and infidels, that all Atheists & Epicures, they have not yet sinned against the holy ghost: not Pharaoh a vessel of God's wrath, not Sodom & Gomorrha withal their filthiness, not Rabsaketh, or any such who would make themselves Gods, they have not sinned against the holy Ghost: they are accursed creatures, and their sins are abominable, they are bondslaves of Satan, & strangers from the God of Israel: but yet, we may say truly: it shallbe easier for all those of Sodom & Gomorrha, for tire and Sidon in the day of judgement, then for these wicked blasphemers of the holy spirit, which not only fulfilled the full measure of these Pagan's sins, but have also contemned the graces, which were given unto them, and despised the spirit of which the Pagans were never made partakers. Thus briefly I have set forth, what manner men they be, which may fall away to so great confusion. And that it may yet be made more plain: let us consider the words, by which the Apostle describeth them. The first mark of them is, that they be lightened: that is, endued with the knowledge of God: not only by the heavens, which declare his glory: nor by the firmament, which showeth his work: nor by any of God's creatures, in which his eternal power and Godhead doth appear, & shine: and of which light, all nations are made partakers: but they are also lightened with his holy word, which is a lantern to their feet, and a light unto their steps, and have heard his Gospel preached unto them, unto the which they have agreed, that it is the word of life. The second note of them, is, that they have tasted of the heavenly gift: the heavenly gift is the life and great salvation that is in Christ Iesu, by whom we are reconciled, which likewise our Saviour Christ calleth the gift of god, speaking john. 4. to the woman of Samaria: and this is that knowledge, into which they are lightened by the gospel, and this they do not only know, but of this gift they have also tasted, which is, they have gladly sometime received it, and rejoiced in it, like as our Saviour Christ describeth them by the parable of the stony ground, that incontinently with joy, they receive the seed: and which also he noteth in Mat. 13. the Phariseis, speaking of john Baptist which was a shining lamp among them, and they for a season did rejoice in his light. The third note of these men, is, that they have been partakers of the holy ghost: which, is that many graces of the spirit of God have been given unto them, as these two above named, that they are lightened with knowledge, & rejoice in their understanding, which is neither of flesh nor blood, nor of the will of man, but of the holy ghost: unto these we may add also others, as the gift of miracles, the gifts of tongues, or any such that God hath distributed unto these, even as he will: these things or any of them, when they have received to the praise of God, & glory of his holy name, they are made partakers of the holy ghost, and they are blessed with heavenly blessing. The fourth note is, that they have tasted the good word of God, not much differing from that he first spoke of, that they were lightened, that is, that they had knowledge of God, not only by his creatures, but much more by his word. But here naming, the good word of God, he noteth especially the Gospel, by comparison with the law: as if he should say: they have known God, not only by his law, which is fearful to the sinner: but by a more sweet understanding of the Gospel, which says: Come unto me all you that labour and are laden, so calling it the good word, as that which is glad tidings of salvation: and therefore also good, because they have tasted it good and joyful, and have seen the glory of it, as the greatest treasure that is given unto man. The fift and last note, here set forth, is, that they know and confess, that this Gospel hath the end eternal life: and Christ is a mighty Saviour, who will keep for ever those whom he hath purchased: and he nameth the world to come, because the spirit hath lightened them, to see the latter end of this corruptible world, and to know assuredly, that here they have no dwelling city: but another habitation is made for Gods choose, not with mortal hands, but everlasting in Heaven: and calling it the powers, because it is made so strong in Christ Iesu, that it can never be assaulted: for all power is given unto him, in Heaven and in Earth: and he hath made that heavenly City glorious for his Saints throughout all worlds. Thus hath the Apostle described those people, whom he biddeth beware that these fall not back to change so great glory into endless shame: for if they will turn these things upside down, and the graces that they had received to God's glory, abuse them to the reproach of his holy name, it is unpossible they should rise again by repentance. And thus far, of the people, what gifts they have received: wherein yet let us understand a great difference between these men which fall away, and the gifts which are in Gods elect, that cannot perish, nor ever sin against the holy Ghost. First in the measure of grace, that they have received, there is great difference or rather no comparison: then, their obedience, according to this grace, is nothing like. The wicked, are but lightened with the beginnings of the Gospel, the elect are more instructed in the mystery of Godliness. The wicked have but tasted of the life that is in Christ, the Elect live not themselves, but Christ liveth in them. The wicked are but a little made partakers of the spirit by some gifts of grace that are within them: the elect are watered so far with the spirit, that they to be baptized in the death of Christ, to dye unto sin, to live unto righteousness, so that sin shall not reign in the mortal body. The wicked have but tasted the Gospel of Christ, and his saving health: the elect are fed with his mercies, and still they hunger and thirst after his righteousness, & see with exceeding ●…oy the height, the breadth, the length, the depth, of the mystery of their redemption. The wicked have felt the world to come, and have for a little while delighted in it: the elect have their conversation altogether, and with great gladness look from thence for a saviour, that this life is not dear unto them, but they will hold it forth in their hands to all persecutions, to finish the short course that they have here with ●…oy. These are great differences, but the greatest is yet behind: the wicked, they are strangers, even from the womb, not engraffed into the body of Christ, nor have any feeling of election in themselves: but the godly are endued with faith and assured hope, that if this earthly tabernacle be dissolved, they have a dwelling place with GOD himself, who hath loved them: this hope they delight in, in this they live, in this they rest: while this is assaulted, they despise the world: when this is unshaken, then is their sorrow: but the wicked, it is not so with them: their hope is not this, for their joy is only here: when they have examined the secrets of their own hearts, they shall rather find that their belly is their God: for, notwithstanding, all the gifs of God that they have received: yet they want this measure of faith, by which they are persuaded that God is their God, and their delight is all in the Lord alone. And again, the obedience that they show in their life, it is not to the true obedience that God requireth, as their faith is no true faith: for God requireth this alone, that we love him with all our heart, with all our soul, with all our strength, with all our understanding: and that we love our neighbour as ourself: but this love is not in them, nor they have not this end of all their works, that they may glorify god in all their life: the joys of heaven do somewhat move them, and the pains of hell, do much astonish them: they see and know what gods majesty is unspeakable, and his glory infinite, his favour is better than life: and his displeasure is untolerable: the glory of his presence, the fierceness of his wrath: these things do touch them, because they would escape his judgement: so still it is themselves that they love. If there were, neither heaven nor hell, they would not care for God, nor Christ: so (as I said) this is all their obedience, because they love themselves: but the godly, they obey for the love of God: their own soul is not so dear unto them, as the name of the Lord, to see it glotified: nor their own life is precious unto them, if the pouring of it out, may be to the praise of his holy name. Thus much of the difference, between the good and evil, as touching the graces of God, which they have both received: whereby we see plain, that faith and love are two especial properties, by which the good and evil are distinguished, and by which we may try ourselves, if we be lightened, as the wicked, or as the elect of God. Now let us see the manner of rebellion, how far they fall away: first, we must observe what points the Apostle hath before named: in the beginning of the chapter he mentioneth repentance from dead works, faith toward god, the doctrine of baptism, & laying on of hands, and resurrection from the dead, & eternal judgement, which here he calleth the beginning & foundation of christian amity: then, he speaketh of an apostasy or falling away from all these points here named, even from the foundation & first beginnings of the christian faith, so that all the former light is quite put out, & the first understanding is all taken away: they laugh now at repentance, & the first faith they account it foolishness: they esteem not of our baptism, no more then of that washing of their hands: & for any confirmation or solemn receiving them into the church of God, they care not for it: the resurrection of the dead doth but feed them with merry conceits, they think pleasantly with themselves, what manner of bodies they shall have the eternal judgement though it make them sometime afraid, yet they encourage themselves again, & say, tush, it is a great way off: thus they have turned light into darkness, knowledge into ignorance, hope into error, faith into infidelity, glory into shame, & life into death. Speak to them of the son of God, they make a jest with the man of Galilie: tell them of the saviour of the world, they will call him the carpenter's son: such a general apostasy the Apostle speaketh of, and this he calleth the fall from which man can not rise again by repentance: for how can they repent, when the Apostle noteth them by this mark among other, that they are fallen from repentance: they are now (as S. Paul says) past sorrow for their sins, & as it is in the 2. to the Romans, they have a heart that cannot repent: so says s. Peter, that they have such eyes as can not cease from sinning. When they have done all things that are abominable, yet they will say, wherein have we sinned? so they contemn, because they are in the depth, & they cannot return, because they shall find no grace: they have sinned against the holy ghost, & condemnation is their portion: they shall never repent, but fall into judgement: and thus far of their sin, how great it is. The third thing we have here to consider, is, with what mind they do commit this great sin which here the apostle setteth out, with these words: they crucify again unto themselves the son of God, and make a mock of him: which, what can it be else, but even with the spirit of the devil (as saint Paul says) to say that Christ is accursed: for was not he made upon his cross, a curse for us, that we might be made righteousness to God through him? they that crucify him again, say they not again, that he hath a devil, that by Belzebub the prince of the devils he casts out devils? doth not their heart load him again with all opprobry and shame? & where it is said, they do this unto themselves, it noteth how desirously & willingly, & with what consent of mind they do it, even so as they would again have the cross of Christ a mocking stock in the world: thus their own conscience is their accuser of most wicked rebellion against God. This also appeareth plain in the 12. Chapter of Saint Matthew, where when our saviour Christ will accuse the Phariseis of this great sin, it is said, that he saw their thoughts. So, in the Acts of the Apostles, where the graces of God are magnified, by the preaching Act 13. 45. of Paul and Barnabas, it is said of the jews, that when they saw it, they were full of envy, railing, and gainsaying all that Paul and Barnabas had taught. So again, Paul says to Elymas: O Act●… 13. 10. thou that art full of all subtlety and mischief. And it is written of Saul king of Israel, who so highly hated and persecuted David, yet he said: Behold, 1. Sa. 27. 21. I know that thou shalt be king, and that the kingdom of Israel shall be established in thy hand: by these places it is clear, that their conscience and heart, filled with envy and malice, do make them, with all greediness, to commit abomination. And according as they have thus cast off God, so God again hath cast of them, and given them up to their own vile affections: so that it is come unto them, according to the true proverb: The dog is returned to his vomit: and the swine that is washed to the wallowing in the mire: their hearts are fat as brawn, that they can not repent: and their faces as brass, that they can not be ashamed: and therefore their sin is written with an iron pen, & graven with the point of a Diamond, that it may be kept in remembrance before the Lord. And here again we see: the weak consciences that tremble for fear of their transgressions, and mourn all the day for fear of their sins: they are so far off, from the sin against the spirit of God, that the spirit crieth in their behalf: Comfort you, comfort you my people (saith your God) speak comfortably to Jerusalem, and cry Esai. 40. 1. unto her, that her warfare is accomplished, and her iniquity is pardoned: for she hath received of the Lord double for all her sin. Their godly sorrow hath brought forth their repentance, which is unto salvation: and whereof again, they shall never repent them. Neither let them here be discouraged with the examples of Esau, judas, or any such, who may seem to have been sorrowful: for they were not sorroful for their sins, as it is plainly testified of Esau, that he contemned his birthright, but they lamented their ruin and condemnation: neither did they love God, but hated their own punishment: neither did they strive against sin, but gave unto it a kingdom, with power and will to serve it. But we that feel the law of the spirit, striving against the law of the flesh, and in all our sins can say with Saint Paul, that which we would not do, that we do: surely, we know no sin against the holy ghost: we are sinners, but as Paul was, though our sins be more in number, and greater in weight: yet God our father, through his son Iesu Christ, doth pardon us, and forgive us all our transgressions. Now, beside all this that we have hitherto spoken, to conclude, let us see the word itself by which this sin is named: it is named the sin against the holy ghost, not against the Godhead of the holy Ghost, for the same God is also father and son, nor against the person of the holy ghost, for it is no greater than the person of the father, & of the son: but it is to sin against the graces of the spirit within us, and so to sin against them, that we contemn & despise them, tread them under feet, account them profane, & maliciously carry them away to all wantonnesle. This then is sin against the holy ghost: in a continual apostasy, & general falling from God, to sin against thy own conscience, so that thou despise the graces of God which he had given thee to the setting out of his praise, and tur●…e them to the contempt of his majesty and glory. Now, a word or two, to show this sin by examples, & so we will make an end. Our first example let it be Satan himself, and the Angels which did fall with him: how could they be but lightened which dwelled in the presence of the father of light? & what outward temptation could they possibly have, which never had enemy beside themselves? nothing could possibly be in these, but an apostasy or falling from God: after which, though malice of their own mind did seek to rob God of his glory, despising his goodness, and withholding the honour which they known to be due unto him for their creation; thus sinning against the spirit of God, they were cast down into horrible death: neither did ever God give unto them a redeemer, by whom they arise again through repentance. Other examples are not easily sound, which are clear & manifest before us: yet in many, some appearances are, by which we may judge, and not lightly be deceived. Cain slew his brother Abel, & wherefore did he slay him? because his brothers works were good, and his were evil. A horrible sin, to hate not the man, but the virtue of the man, and hate it so deadly, that the bond of brotherhood could not pacify it: neither did he this of ignorance, for god instructed him, bade him leave off his anger, and lift up his countenance: why should he be malicious to his good brother? neither was he provoked by any outward thing unto it: for Abel was obedient to him, as his elder brother: neither did Abel's virtue hurt him, but that in well doing he might be also accepted: but the author of sin, who wrought in his malicious heart, made him have no regard of all this: one purpose he had, and that he held, except his brother would be wicked, he would have no peace with him. Another example we have in the Scribes & Phariseis: they knew Christ came from God, and that his miracles were wrought by the spirit of God: and as Pilate justly accuseth them, of envy and malice they sought to put him to death: their conscience accused them in all their doings: they corrupted judas with money, to betray him: they hired against him false witnesses: they bribed the soldiers, after his glorious resurrection, that yet they should say, his disciples stolen him away by night. This great, wilful, malicious working against the son of God, of men utterly fallen away from the living God, our saviour Christ calleth it sin against the holy Ghost. To these (I think) we may add julianus the Emperor, who for his most wilful renouncing of the Lord Iesu, is called to this day the Apostata, who was accounted at the first, as Hilarius calleth him, a gracious and religious Emperor, but after being spoilt by philosophy and vain deceit, he began to accounted the word of God to be but foolishness, persecuted the professors of it with many mocks and taunts, that they must do good for evil, and bless where they were cursed: and all his life made a mock of Christ, calling him in reproach the Carpenter's son, and the man of Galilie, for no occasion but only for this, because he would maliciously strive against Christ, as plainly appeareth in his last words, now even dying, when he lifted his face up to the heavens and said: O man of Galilie, now thou hast got the victory. Thus by examples I have showed that, which before we herded in the word, that the sin against the Holy Ghost, is a general apostasy from God, with wilful malice and an unrepentant heart to persecute his truth unto the end: from which sin (dearly beloved) as we are bound daily to pray that God of his mercy would keep us far from it: so in the name of God I dare promise unto you, that as many of you as fear at the remembrance of it, you are as far from it, as the East is from the West: for this sin is a mocking and scoffing at the son of God: it is not a weeping & mourning, lest you should fall into it. Now let us pray, etc. To the Reader. Gentle reader I thought good in this vacant place to set down an excellent speech uttered by the Author of this book a little before his death: whereby thou mayst clearly see and learn, that there is a sweet peace in death, to all such as painfully serve the Lord in life. For he being raised up in bed, and his friend requesting him to speak, the Sun shone on his face, & thereby took occasion thus to say: THere is but one Sun that giveth light to the world: there is but one righteousness: there is but one Communion of Saints. If I were the excellentest creature in the world: If I were as righteous as Abraham, Isaac, and jacob (for they were excellent men in the world) yet we must all confess that we are great sinners, and that there is no salvation but in the righteousness of jesus Christ. And we have all need of the grace of God. And for my part, as concerning death, I feel such joy of spirit, that if I should have the sentence of life on the one side, and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death, than the sentence of life. The prayer which M. Deering used before his Lectures. O Lord God, which haste jest unto us thy holy word to be a lantern unto our feet, and a light unto our steps, give unto us all, thy holy spirit: that out of the same word we may learn what is thy eternal will, and frame our lives in all holy obedience to the same, to thy honour and glory, and increase of our faith, through jesus Christ our Lord, Amen. Deering DEring, in earthly life thy heavenly voice did teach The ruth of sins, the truth of endless grace: And with thy voice thy life conspired to preach The praise of God with longing to embrace The sweet delights wherein his Saints abound. O blessed Organ of so noble sound. When thou didst cry repentant grief for sin, When with inspired breath from ghost divine Thy mouth powered forth what heart did feel within, Thy deep desire to draw men to incline Their listening souls unto the healthful word: O happy they that turned unto the Lord And when thou didst his mercy sweet proclaim, And dist with thankful and deliteful voice Set forth the honour of his saving name, To quench despair and make the heart rejoice: O happy hearers of so joyful news, Unhappy wretches that such joys refuse. O happy thou, and all that shall with thee Well follow Him that led and is the way: They follow well whom He hath blest to see The path and trust, the guide that cannot stray. O well, he lived whom God did so apply: O well he died that lives eternally. We thank our God for thee and for thy life, And for the good that he by thee hath wrought, Thy speech thy travail in his service rise, Thy writings left whereby we still be taught. And in thy death God's holy name be blest: O blessed dead that in the Lord do rest. FINIS. T. N.