FIVE GODLIE SERMONS, Preached by R. T. Bachiler of diuinitie.
- 1. The Charge of the Cleargie.
- 2. The Crowne of Christians.
- 3. The annointment of Christ, or Christian ointment.
- 4. A festiuall Sermon vpon the Natiuitie of Christ.
- 5. The fruits of hypocrisie.
LONDON, Printed by I.H. for Iohn Harison. 1602.
To the right worshipfull Maister Iohn Smith Alderman, Maister William Wilson Senior Burgesse, Iustices of peace, and the rest of the Brethren, Gouernors, and Magistrates of the Burrough towne and corporation of Kendall: Grace, mercie and peace, in Christ Iesus our Lorde.
AS The Beare (to begin not with an homely cō parison as it may seem, but such as the best wits, and most learned haue not been ashamed to vse before me) when she bringeth forth her young one, as Aristotle, or rather as Scaliger the subtile refiner of grosse Philosophie, when she casteth out her abortiue broode, finding it to be a rude, [Page]vnformed and confused lumpe of flesh, not liking the shape thereof, neuer ceaseth to licke the same, till it hath brought it to a perfect forme and fashion, with apt proportion of euerie parte and member: Euen so (right worshipfull) those suddaine, extemporall, and tumultuarie speeches, which at the first I did rawly and rudely deliuer in your audience, as no absolute broode of full grouth, but rather as vnripe fruite of little labour, for matter sound I am sure, but for maner not so sweete as I could wish, such howsoeuer as God thē presently gaue me grace to vtter; Behould here the same reduced into better forme, perfected, polished, published, and presented vnto your selues, not for mine owne prayse which I neuer deserued nor desired, but for your profit, which I alwaies aymed at, and sought after, wishing not onely your worldly wealth that you may florish still as hetherto you haue done, in peace, plentie, and prosperity, but thirsting after your soules health that you might growe vp more and more [Page]in grace and knowledge, which is the finall and fruitfull ende and intendement of all sermons either preached or writen: as Peter making it his conclusion of his latter Epistle 3. Chap. 18. 2. Peter. 3.18. For therefore haue I especially and of purpose, directed and dedicated these few sermons vnto you (worshipfull and welbeloued Bretheren in the Lord) that as you first harde them, so you might againe regarde them, yea remember and ruminate them, that by often reading and pervsing them, through continuall meditation they may be so inwardly engrafted and ingrauen in your harts and consciences, that you may take proffit, and make vse of them in the actions of your life and conuersation. O that you would consider thankfully, that as our Gratious Soueraigne hath greatly graced you, in making your town of a country village, a corporate Borough, and vouchsafed to bestow vpon you a faire and large Charter for the establishing of your state of gouerment, and publike benefit of your populous multitude. So likewise that God [Page]himselfe hath as graciously blessed you in commending by his good prouidence your parish, for the spirituall cure and charge of your soules, to the patronage of so florishing a Colledge, & so fruitfull of learned preachers, that you may be certaine and sure, neuer to faile of a sufficient and vigilant pastour ouer you, and whereby noe doute you shal euermore cōtinew: I speake it to your comforte as one of the goulden candlesticks of Gods true catholike church, alwaise shining with the bright light of the Gospell. And would to God that as your towne is famous thorowgh the most partes of this Land, for your greate trading lik a little Tirus, for your meane yet nceessarie and profitable commodities for the common wealth; so your feruent zeale and fruitfull obedience vnto the word, were as faithfully showne heere & as famously knowne els where, to your owne cō mendation and consolation of others, that with gratulation vnto God I might truly say of you and your people and the rest of my parish, as the Apostle Paule of the Romans. [Page] 1.8. I thanke my God thorough Iesus Christ for you all because your faith is published thorough out the whole world: which would be my credit and crowne, yea and a cordiall of comfort to my conscience, among my many tedious discontentments in this place, which would gladly feast it selfe with the fruits of my labours in you, which I hope hereafter to finde in such ample measure in you all, that I againe may say with the Apostle vnto the Rom. That I shall reape and receaue at the length consolation together with you thorough our mutuall faith both yours and myne. 1.12. VVhich grace I trust in due time the Lord God in Christ Iesus will vouchsafe to grant vnto vs both to our owne good and his glorie.
The charge of the cleargie: And the crowne of Christians.
PETER the blessed Apostle of our Sauiour Christ Iesus,Pe [...]r. as he nameth himselfe in the beginning of this Epistle and first verse,Cephas. that Cephas which was accounted one of the pillers of the Church as Paul confesseth Gal. 2.9. writing to all the dispersed christians thorowout almost all Asia the great and the lesse, euen Pontus, Galatia, Capadocia, and Bythinia, after a few precepts of doctrine and instruction to the building vp of their faith in the first [Page 4]Chap. and then certaine generall exhortations to the reforming of their life and maners, from the beginning of the second ch. to the end of the fourth, in this cha. which is the fift and the last of this Epistle, hee commeth to a particular admonition only, concerning the Pastors of Christs flock and preachers of his word, which were in those regions and countries mentioned before, and that especially in the foure first verses of this chapter: which admonition of his containeth three especiall things to be considered of vs.Three things to be considered. First, the preface of Peter in the first verse: secondly, his special exhortation in the second and third verses: thirdly, a promise of reward in the fourth verse.The Preface containeth 3. things. The preface in the first verse containeth three things: a description of himselfe, the person that wrote this Epistle, and that made the exhortation, and by three names: not in vanitie and ostentation as boasting of these titles, but to the honour and glorie of God, that vouchsafed him these fauours. The first of office, I which am an elder: wherein he calleth and accounteth himselfe but fellow, and not aboue those to whom he writeth: and after this manner exhorteth the second of [Page 5]degree, & that the highest of all christians, euē of martyrdom, partly in regard of that he was to suffer for the name of Christ Iesus, and partly for that he had suffered, and that in way of prophesie of himselfe of his death and crucifying, which hapned vnder Nero afterwards, and as our Sauiour foretold of him, that another should gird him and leade him whither he would not Ioh. 21.18. in these wordes and a witnesse of the suffrings of Christ. The third of honour, a reward of the second, which surely followeth the former as the shadowe doth the body in the third and last place: and also a partaker of the glorie that shall be reueiled, and this for the description of his person.
The second thing in the Preface, is his humble obsecration and supplication in this word I beseech, a great deigning and vouchsafing of Peter, as though he were their inferiour or fellowe at the least: as the words signifie in the originall [...]. The third thing, the persons to whom he wrote in the first words of this Chap: to the Elders that are among you, and this in the first verse. Then in the second verse he beginnerh his exhortation, [Page 6]and that of feeding, a necessarie duetie which he putteth them in mind of, as properly belonging vnto them being Pastors of the Church: but what should they feede the flocke of God, as likewise in the next verse it is called Gods heritage with an article and particle annexed thereunto, signifying the cure & charge which they haue or ought to haue thereof, and therfore very wel translated [...], which dependeth vpon you, or which is committed vnto you, or els if you will, it may import the manner how they should feed, that is, [...], as much as in them lieth, or as it is expressed afterwards more plainly. First generally in the word [...] caring for it, or watching ouer it: and secondly more particularly, and that in three respects in a threefold Antithesis or opposition [...] first, and then [...], first how they ought not, and then how they ought as first not by constraint, but willingly, secondly not for filthy lucre, but of a readie minde, and this in the second and third verse, not as Lords ouer Gods heritage, but as examples of the flocke, and this in the third verse.
The third generall thing to be considered [Page 7]in this portion of scripture, is the promise of reward contained in the fourth verse vpon the following of those things which they ought, and flying of those things which they ought not to doe in the two former verses, which compriseth in them three things. First, the reward in particular in those words yee shall receiue: what? no smal reward but a princely, euen a crowne. Secondly, what manner of crowne, an excellent crowne commended by two Epithites or adiuncts, first of glory for the worth and valew of the price, and pretiousnesse of it: secondly of the continuance: no earthly materiall temporanie crowne, but an incorruptible crowne: and when? not out of hand when wee wish and would, but when it pleaseth God to appoint and bestow vpon vs, that is, euen when the chiefe shepheards of our soules shal appeare, euen at the second comming of our Sauiour, after the end of the world at the day of iudgment, when euerie man shall receiue according to his works. And thus much of the diuision and resolution of these foure first verses, of the two first whereof I meane not to speake: as of the preface in the first, nor of the beginning of [Page 8]the exhortation, nor of the two first oppositions comprehended in the second: but will keepe my selfe onely within the compasse of the two last, the third and fourth: which, as they containe four members and clauses in them, so I will presume to borrow but to each of them but a quarter of an houre, for the entreatie and handling of them.
Not as though yee were Lords ouer Gods heritage.
As Peter thrice denied our Sauiour: first, simply with a bare negation: secondly, with an asseueration and an oath: thirdly, with cursing and periurie: Matt. 26.70.72.74. And as thereupon our Sauiour with a Tantundem dat tantidem, or a quid pro quo gaue him a semblable threefolde caueat and Memorandum of feeding his flocke, least he should eftsoones fall again into his former infirmitie, saying vnto him thrice togither, Simon Bar-Iona, Louest thou me? feed my lambs, feeed my sheepe, feed my lambs, Ioh. 21.15.16.17. To which Peter answering said, Thou knowest Lord I loue thee. Whereupon Austen in his 123. Tract. vpon Iohn hath these words: Redditur negationi trinae trina confessio, ne minus [Page 9]amori lingua seruiat quam timori, & plus vocis elicuisse videatur mors eminens, quam vita praesens, vt sit amoris officium pascere dominicum gregem, sicut fuit timoris indicium negare pastorem. So likewise in this place, our Apostle remembring his owne threefold deniall, and also vpon our Sauiours threefold warning his threefold protestation in professing that he did loue him, and then his threefold promise included in the same, as that he would shew forth a sign & effect of that his loue in diligently keeping his commandement, & carefully feeding his flocke. That which before he affirmed with al asseuerance, he now confirmeth with al assurance, in not only himselfe painfully preaching the Gospel to all both Iewes & Gentiles in his own person, and for his own part: but also exciting and stirring vp others, euen all pastours in all congregations whatsoeuer, to doe the like as he now doth to the elders of the Churches. To whom he writeth, and that with a threefold prouiso, as our Sauiour warned him, that they should carefully feede the flocke or heritage of God, not as vpon constraint, but willingly: secondly, not for filthy lucre, but of a readie minde as in [Page 10]the former verse and third, as in this verse, not as though they were, &c. A threefold exhortation answerable to this threefold confession, and a threefold contestation answerable to this threefold protestation: wherein,Ministers warned to auoid three monstrous vices. Idlenesse. Auarice. Tyrannie. as with three watch-words he aduiseth all the Ministers of the word to auoid & abhorre three monstrous and vgly vices, to which most commonly they are subiect. The first, Idlenesse: the second, Auatice: the third, Tyrannie or ambition. But to leaue the other two, and to tie my selfe to the third contained in my text. If Ambition or tyrannie, is and alwaies hath beene the cause of all calamities & inconueniences in all states, and common wealths, as breeding not onely danger and destruction to the person that is affected therewith: but bringing also damage and detriment to the people that are afflicted therewith.Cyrus. As in Cyrus king of the Medes and Persians, who in aspiring the Monarchie of the whole world through his exceeding pride and crueltie made himselfe and his people a pray vnto a woman. As also in Alexander the great,Alexander. whom seeking to be Lord ouer the whole earth, ambitiously tyrannising ouer [Page 11]his seruants, souldiers, captains and counsellors, was cut off by poison in the prime of his age, and flower of his youth: wherby his conquest was not accomplished, and his great segnories and kingdomes rent asunder and deuided among his captaines, who brought themselues likewise finally to confusion by their continuall contention among themselues. As likewise in Iulius Caesar & Pompey, Iulius Caesar. Pompey. whose ambitious dissention, the one in not suffering a Peere, the other a superiour, brought themselues to vntimely death, the one by Caesar, the other by the Senatours, and the slourishing estate of the Citie of Rome to a verie low ebbe, through the mightie factions and cruel-ciuill warres which followed after. Whereupon Euripides in his Phoenisse vpon occasion of the ambitious contention of Eteocles and Polenices, and the destruction of Thebs, Ambition. that followed thereupon, saith, [...], that is, that ambition is an vniust goddesse, or rather if ye will, a wicked fiende: because into what house or Citie soeuer it entreth, were it neuer so happy and flourishing, it neuer commeth out without the destruction of [Page 12]all those that she layeth hold vpon. And therfore Plato he calleth it [...], a thing that will fall out contrarie to our expectation, and worse then we wish and would, as causing infortunitie when we looke for felicitie, and aduersitie when we hope for prosperitie, or if you will [...], a mischiefe that turnes all topsie turuie. Wherupon also Aristotle Pol. 2. cha. 7. saith, [...], that is, that all wrongs and iniuries for the most part are caused through ambition and auarice. Then much more in the Church of God is hautie ambition and cruell tyrannie dangerous and damnable, both to those that are possessed therewith, & to those that are oppressed by it: which is such a vice, that whatsoeuer minister and preacher of the word from the highest to the lowest be tainted and infected with it, he ceaseth to be a shepheard, and becommeth a woolfe, a theefe, and a robber, such as were the Scribes and Pharises of whom spake our Sauiour, when he said, Ioh, 10.8. All that euer were before me are theeues and robbers when as they doe not feed, but fleese, and not fleese but flea the flocke of Christ, and pul the skinne ouer their eares, [Page 13]and not milke them but spoile them and spill their bloud, deuoure their flesh and eate them vp as it were bread, that is, grinde the faces of the poore people, and tread them vnder their feete, dominering ouer them by intolerable pride and presumption, crushing and oppressing them by violent tyrannie, contrarie to all pietie and equitie, as the word in the originall doeth purport and signifie [...], which is here translated odiously and of set purpose, as we reade it. And I wonder that it hath been so long suffered vncorrected, as though ye were Lords ouer the flocke to disgrace our Ecclesiasticall gouernment, to controule the estate of our Church, and checke and checkmate our Lord bishops, interpreting the compound as the simple [...] for [...], making no difference betweene a gratious gouernment and a moderate Magistracie, and betweene an ambitious vsurpation and cruell tyrannie, as they doe also vnlearnedly and maliciously. That other place of the Gospell, which they vse as the strongest engine of their batterie against the present state of the Church, Mat. 20.25. Luk. 22.25. Where [...] is translated [Page 14]likewise gracious Lords to take away the title of Grace from our Archbishops, and Lordship from our Bishops, when as the word signifieth no such thing. For what smatterer is there in the grammer, or that hath but small skill in the Greeke tongue that knoweth not what [...] or [...] and [...] or [...] signifieth, that is properly a Benefactor, an ambitious title of honour which the Emperor of Rome and other kings and Princes did vainegloriously affect in a politicke & popular praise and applause of the common multitude, in bountifullie bestowing some publicke beneficence and beneuolence vpon the people, to colour their accustomed tyrannie and crueltie, and to insinuate themselues into the fauour of their oppressed subiects.Philip of Macedon. For so was Philip of Macedon called [...] of the Thebans, as Demosthenes witnesseth in his oration pro Ctesiphonte, and besides Philos and [...]. As also Ptolomey the sonne of Philadelphus King of Egypt,Ptolomey. was so surnamed, and finally Antiochus king of Syria,Antiochus which because partly it was a prophane name of the Gentiles, and partly for that it was an ambitious name or title of tyrannie, our Sauiour [Page 15]would in no wise haue his disciples tearmed by that name: for it had been strange and wonderfull, as also too too offensiue and odious for those sorie and silly fishermen, although they were our Sauiours Disciples and afterwards the pillars of the Primitiue Church, then in the infancie of the Gospell, the swadling cloutes of christianitie and nonage of the church, to haue suffered themselues to haue beene called by such princely and reyall names, and those also taken from Ethnickes and Pagans, who were to follow the president and example of our Sauiour in the like lowlinesse: That as he himselfe performed the whole worke of our redemption and saluation in humilitie: so were they to lay the foundation of this newe Church, not on the rocke of offence, but in submission and subiection, although otherwise they deserued and enioyed as great spirituall titles, nay more high,Christs disciples Fishers of men. honourable and holy titles then that. As first, when they were called of our Sauiour, Fishers of men, for catching the soules of men with the hooke of the Gospell within the net of the Church. Secondly, Apostles, Apostles. as being Christs chiefe commissioners and [Page 16] Ambassadors sent into al the quarters of the earth to preach and to baptise.Ambassadours. 3. Euangelists as Gods messengers to carrie the glad tidings of peace throughout the world.Euangelists. Fourthly,Shepherds Shepheards, for feeding the flock of Christ with Angels food, the spirituall Manna of the word, as Homer was wont to call the princes of Greece [...]. Fiftly and finally,Gods. Gods, because vnto them the word of God was giuen, Ioh. 10.34. as Dauid called kings and Princes, Psal. 82.6. As also they might haue beene called [...] had it not bin an heathenish name, for bestowing on the people wheresoeuer they became the inestimable benefit, yea the most pretious and peerelesse iewel and margarite of the word of God, as likewise [...] for sauing the soules of so many, [...]. whom they daily added to the Church. But to leaue this and follow the word of my text which I haue in hand, as the same word is vsed in the same sence togither with [...], as it is in this place in Matt. mentioned before, for that this word is here taken in the bad, and not in the good part it is manifest; as also in Matthew, although Beza be of the contrarie opinion, therein iniuriously and rashly controuling [Page 17]the iudgement of Erasmus, and that because Luke in harmonie & consent with Matth. 22.25. vseth the simple for the others compound,Beza. which is but once in the whole Scripture so taken, and no where els, and that therefore is meant thereby not tyrannicall rule, but all ciuill gouernment of temporall good politicke magistrates. But it may be said of him as it is in the Prouerb of Bernard, Beza non vidit omnia, although otherwise a learned father, and an excellent writer verie well deseruing of the Church of God. But to put this matter out of controuersie, if we will make Marke a moderator between Matthew and Luke, and take him for a Iudge betweene Beza and Erasmus, we shal find not that word which is in Luke, but that which is in Matthew, and that which is in my text: and who will not say that the place of Luke is to be suspected of an ouersight in the libraries in leauing out the preposition because he differeth from the other two Euangelists, as Beza hath suspected manie places of lesse account, and for smaller cause then this. And I am perswaded if some originall were throughly searched, a [...] would be found in Luke as [Page 18]well as in the rest; but who is so blinde as he that will not see, for absurd it were that the preposition [...] found in the compound should make no difference from the simple, but to stand as a Cypher in Augrim, or as a pilcrow in a latine Primmer, what simple Gramarian will say this? But if any thing be to be gathered out of Luke his difference from the rest it is this; that euen the simple also [...] is taken for a seuere tyrannizing, and not for serene gouerning; and therefore much more [...] the compound: for that it doth so signifie it appeareth Acts, 19.16. which place may stand in steed of a thousand, because we will not spend time in repeating manie, hasting to other matter. Where the euil spirit is said to haue ouercome the foure sonnes of Sceua by a violent assault, as it may appeare by the two effects following of rending their cloathes off their backs, and wounding them [...] in the originall. And therefore Hesicheus hee interpreteth this worde by [...], which signifieth not onely Dominari but domare euen to curbe a man, and to keepe him vnder by constraint, and in setting himselfe against him to vanquish him by [Page 19]fine force, for that the preposition [...] is taken alwaies in the compound for aduersus euerie Grammer scholer knoweth it. And the opposition in this place maketh the matter most manifest, for these two are put here as Antitheta, [...], insinuating thus much vnto vs, that a man cannot both [...] and also shewe himselfe an example; and yet who will not say that manie Kings, Princes, and Lords both ought to be and are oftentimes in their gouernment presidents, and examples of many vertues vnto their people and subiects: so that the word is not here barely taken for any lord gouernour simple, but for cruell and tyrannicall Lords, which wring and wrong the poore people vnderneath them. And that therefore though the latter be here inhibited, yet the former is not forbidden, neither by Peter the Disciple, nor Christ the Master, being a state which may and ought to stand as well in the Church as in the common wealth, where there ought to be gouernment, degrees, and dignities, because of the difference of gifts and graces in one another, and that to the glorie of God and good of his people; for where [Page 20]there is an [...], there must needs be an [...]: For want of gouernment breedes confusion, and equalitie brings contempt. Here then in a word these Elders of Asia, and in them all the preachers of the word, of what degree, estate, condition soeuer, are dehorted from all hard, seuere, austere dominering ouer Gods heritage, they must not be [...], to allude vnto the words of our Sauiour in the Gospel Mat. 25.24. Luk. 19.21. As the false prophets did in the daies of Ezechiel: for the which he inueigheth against them, who did neuer strengthen the weake nor heale the sicke, nor binde vp the broken, nor brought backe that which was driuen away, nor sought that which was lost; but did rule them with crueltie and rigour, feeding themselues, and not their sheepe, eating vp the fat, cloathing themselues with the wool, and killing those that were fed among the flock, Ezech. 34.3.4. As likewise the Scribes and Pharises in the time of our Sauiour Christ; who did binde heauie burdens & grieuous to be borne, and layd them on the shoulders of the people, &c, like the taske-masters of Egypt vpon the children of Israel; for the which he sharply [Page 21]reproueth them, Matt. 23.4. And finally, as the Pope, Cardinals, Byshops, and Cleargie of Rome doe, and euer haue done since Antichrist put foorth his horns, in behauing themselues too loftie and lordly ouer the poore people, exercising vpon them an intolerable crueltie and tyrannie, and laying on them a yoake of miserable seruitude and slauerie, ouerburdening them with their innumerable decrees canons and constitutions, powling, pilling and impouerishing them with their Peters pence, penance, pardons and purgatorie: and finally, vtterly vndoing them by their insupportable impositions, exactions, and oppressions.
And as I feare me too manie do in these our daies, who follow herein the false prophets, Pharises and popish prelates, who care not, nor spare not to vse hardly, not onely the common multitude, but also the ministerie of the Church, in not only lofttie looking ouer them as the Diuel lookes ouer Lincolne (as we say) but also in laying greater charge and burden vpon them then they are able to beare. But would to God these would remember, that for all their superioritie, they are but shepheards; [Page 22]for all their magistracie, they are but ministers; and for all their Lordship, they are & ought to be labourers in the Lords vineyard, and louers of the vine, which they neither ought themselues to spoile nor waste, nor suffer the wilde boare of the wood to roote it vp, nor the sauage beasts of the field to deuour it. They ought neither to be [...] nor [...], they must not be like the great oakes of Basan and the tall Cedars of Libanon, which with their bignesse & height hinder the growth of young trees vnderneath them, by keeping the moisture of the raine, the heate of the sunne, and the aire of the winde from them: so they to wipe the fat from other mens beards which they haue deerly bought, as they to haue the sweete and that which other men haue painfully sweat for, others to beate the bush, and they to haue the bird.
As couetous Vespasian was woont to vse his officers vnderneath him like spunges,Vespasian. to let them alone till they were full, and afterwards to presse them out againe; to suffer them first to stuffe their bagges with siluer and golde, that hee at his pleasure might emptie them againe. Not to be like [Page 23]the great fishes which onely liue by eating vp the lesse, nor to make their treasure houses to be as the spleene is to the body, the receptacle of all ill humors; so they to be the store-house of euill gotten goods.
O that the shepheards of Christs flocke would vouchsafe to follow the holsome counsell of an Heathen tyrant in this behalfe, euen Tyberius Emperour of Rome,Tyberius. to a rigorous exactour vnderneath him, Boni pastoris esse tondere pecus non deglubere. Or els as Alexander the great, who being also offended with the like hard vsages and sore extorsions of his subiects by his officers vnderneath him, Saying vnto those that were about him, [...], that is, That he should not abide that Gardiner that would not cut his hearbs, but plucke them vp by the rootes; nor that would not croppe his trees, but fell them wholy to the ground: when as rather this is the duetie of a good gouernour either in the Church or common wealth, not to diminish and impouerish the estate of the people, but to countenance and comfort, to defend and shend them against all aduersaries whatsoeuer. And therefore Isocrates to Nicocles councelleth him to take [Page 24]this for a certaine sure and sound token of a wise and welordered gouernment, when all things did proceede well, and when the common people did profit and prosper euerie one in his place and calling through his prudence and prouidence.
And thus much should suffice to haue been spoken of this first proposition, but that we must needs say something of this last word which is in the originall [...], and interpreted Gods heritage, which is indeed al one with that which in the former verse is called Gods flocke; for as God vouchsafes to call himselfe a shepheard, his Church a sheepfould; and our Sauiour to terme himselfe the doore of the sheepfould, his word the greene pastures, wherwith he feedeth, and the waters of comfort whereunto he leadeth his flocke, and the faithfull and the elect, the sheepe of his flocke. Psal. 23. Ioh. 10. So it pleaseth him to liken himselfe to a rich man, whose lot is fallen in a faire ground, and hath a goodly heritage, as Dauid Psal. 16. And his son Christ Iesus our Sauiour to be his heire to succeed him in his Heritage, and this his heritage or inheritance to be the Church, the number of them that beleeue his word [Page 25]and Gospel, and euerie particular congregation in anie towne or countrey to be as Farmers, Lordships and manners, as it were parts and parcels of his whole inheritance committed to the seuerall charges of his ministers and pastors, being as it were his stewards, bayliffes, and farmers, who shal one day be called to a reckening & account with this sound of summance, Redde rationem villicationis. A deed of gift; of which inheritance the Lord did grant to our Sauiour from the beginning; the terme whereof is contained in the 2. Psal. in those words of Dauid, in the person of the Lord God himselfe. Thou art my son, this day haue I begotten thee: Aske of me, and I will giue thee Heathen for thine inheritance, and the outmost parts of the world for thy possession, sealed vnto him by an euerlasting decree from before all worlds, as an eternall Charter for euer, and confirmed vnto him by diuers other testimonies of scripture, of which inheritance he hath now present fruition, then seizing it into his owne hands, when as he himselfe was here vpon earth, and claimed his right in his owne person, and sent his seruants his Apostles to all the coasts and quarters of [Page 26]the world by the warrant of the word and seales of the Sacraments, to take possession for him of al people and nations whatsoeuer, admitting them his tenants by giuing them the Gods penny or earnest pennie of his spirit, that they might be assured to be his, whereby we that were before of the number of the heathen Pagans, and Gentiles, as dogs thrust out of doores, as wolues without the fould, as aliants and strangers from the common wealth of Israel, and finally as tenants in villinage vnto Sathan the prince of the world, are now become of the societie of faithful Christians, as seruants, or rather children of the houshold of God, sheepe of Christs flock, franck-denisons and fellow citizens with the Saints; and to conclude, free-holders, and that in Capite, euen in our head Christ Iesus, who is the great King and Lord ouer all the world, of whose proper heritage and inheritance we are, to whom onely we belong, and to no other: which inheritance of his is of such account and regard with him, that he will not suffer it to be spoiled and wasted at any hand, nor anie of his tenants to be abused or oppressed by anie landlords, farmers, stewards, [Page 27]auditors, receiuers, bailiffs, or surueighers, which he hath set ouer them.
Some vnskilfully doe suppose because of [...] in the Greeke, that this word is only here taken for the Cleargie, because the whole ministerie of olde was woònt to be so called by a peeuish imitation of some doting fathers, who did catachrestically vse or rather abuse this word after this maner: but vnmeet it is and amisse, to restrain that name and appropriate it to a fewe, which the scripture attributeth in commō to the whole Church of God, and all the members thereof, the holy Ghost vsing in this word a Metonomia of the adiunct for the subiect [...] for [...], Lot for heritage, because they were woont in old time to deuide all inheritances by lotte, as the children of Israel had the land of Canaan by equall portions parted amongst them. And thus much for the first proposition of this third Antithesis and first part of my text which is negatiue or dehortatorie, declaring to the ministers of the word what they ought to auoide in their charge and gouernment of Gods Church.
Now therefore of the second proposition of this opposition which is affirmatiue [Page 28]and exhortatorie to a duetie, which they ought to performe being the second principal part of my text, of which more briefly. But that ye may be examples of the flocke; In Iurie the shepheards which led and fed any sheepe, went before them, and their flocks alwaies followed after them, contrary to our common vse and custome. Euen so here Peter, he would haue the spirituall shepheards of Christs flocke to go before them,Preachers should be good examples to the people. non corpore sed animo, non via sed vita, non exeundo sed exemplo, that is, that they would shew themselues patterns and presidents, platformes and examples vnto the people in good life, godly manners, and vertuous behauiour: which how necessarie and behoouefull it is,Example to them that beleue in 6. things Paul himselfe signifieth, when as he chargeth Timothie to be an example vnto thē that beleeue in six things. First, in the word that is, in the doctrine of the Gospel. Secondly, in conuersation; that is, in keeping the same, and expressing the obedience thereof in all Christian demeanour. Thirdly, in loue, which signifieth what manner of conuersation he requireth, euen all deeds of mercie & works of charity which are contained vnder loue, which is the complement of the law, and [Page 29]the accomplishment of the Gospell; the olde commandement of the Lord God, and the newe commandement of Christ Iesus; and containeth in it our two principall dueties both to God and man: vpon the which two things doe hang both the law and the prophets. Fourthly, in the spirit; that is, in the gifts and graces, fruits and effects of the spirit, with which both preacher and people ought to be endued. Fiftly, in faith; that is, in stedfastly beleeuing the truth of Gods word and certaintie of his promises, and in wholy relying vpon the mercies of God the Father, and the merits of Christ Iesus his sonne & our Sauiour, the onely badge and cognisance of true Christians, who are onely thereby discerned from Turkes, Saracens, Moores, Indians, Barbarians, and Infidels whatsoeuer. Sixtly and lastly, in puritie; which is the perfection of all religion, when as God is serued and feared in soundnesse and sinceritie, simplicitie and singlenesse of heart, without all doubting, deceit and dissembling, which may be as six rules of obseruation and imitation included, although not expressed in these wordes of our Apostle. To the which if we adde a [Page 30]seuenth particular vertue to make vp a perfect number, which is humilitie, I hope we shal fully attaine to the meaning of the holy Ghost in this place: for that Peter here would especially that they should be types and mirrours of humilitie, it is as cleare as the noone-day by the former part of the Antithesis or opposition in the words going before; for in steede of the lordly lowlinesse which he wisheth them to abhorre before, he commendeth vnto them lowly humilitie, as principally requiring the same at their hands: and signifieth vnto them, that they shall not shew themselues to be Lords ouer Gods heritage, if they make themselues examples of meeknes and mildnes, modestic and moderation vnto their flocks.
The like exhortation also doth Paul make to Titus, that aboue all things hee shew himselfe an example of good works with vncorrupt doctrine, and this generally, then particularly how with grauitie and integritie of life and with the wholesome word which cannot be reprooued. For doctrine, to what end or effect? euen twofolde, as a double fruit redounding from thence; as first to the shame & blame [Page 31]of his aduersaries and his own good name and fame, that they which withstand may be ashamed, hauing nothing concerning you to speake euill of Tit. 2.7.8. Herein following the steps of our Sauiour Christ Iesus, who before warned his Disciples, and in them al the ministers and preachers of the word of what degree or place soeuer, that the light of their life doe shine forth before men, &c. for these two ends, for the good of men, and the glorie of God; when he saith, Let your light so shine before men, &c. Mat. 5.16.
But more especially to this particular vertue of humilitie, which our Apostle principally aimeth at in this place Mat. 11.29. Learne of me, for I am meeke and lowly in heart, &c. wishing them to shew themselues examples of humilitie vnto the people, as he declared himselfe a president of meeknesse and lowlinesse vnto them, and that in heart, and not in tongue; in deed, and not in word; in truth, and not in shew: for the learned ministerie ought so to consult with their science, that they correct their conuersatiō according to an vpright conscience, and so to frame and fashion their whole life and manners, that they being [Page 32]in holy as Christ is holy, they righteous as he is righteous, and perfect as their heauenly father is perfect, their flock may imitate them as they themselues are followers of Christ; and that as the word is a rule and square vnto them, so they to be a line and leuell, a platforme and scantling vnto others. Yea they ought to endeuour so to be endued with all the vertues of our Sauiour, that if it were possible they might obtaine to his perfection, and attaine vnto the measure of his age and fulnesse, as Paul exhorteth Eph. 4.13. that all their workes might be nothing els but oracles, and their workes miracles; that although they be men, yet they may liue as Angels; and albeit they haue their habitation here on earth, yet to haue their conuersation in heauen; that they may be called Gods for practising the word, as they are tearmed Gods for preaching the Gospell. Ioh. 10.35. For they being as Cities scituate vpon an hill, as our Sauiour, as watchmen placed in a tower, as Ezech and as candles set vpon candlesticks, as Iohn in the Apocalip. ought especially to shew themselues as lights vnto the feete, and lanthornes vnto the pathes of the people, who are carried with full [Page 33]force and swift streame, to follow the steps of their guides, and gouernours, for as it is in the Prouerb, Regis ad exemplum, &c. Such as the king is, such are the commons, as the magistrate, so the multitude; as the ruler, so the residue; as the Pastour, so are the people; and as the minister, such is the meanie, who thinke it lawfull and laudable to treade the same pathes with their teachers, who ought to conduct them in life as they doe instruct them in learning.
In which respect all ministers and preachers ought carefully to looke vnto themselues, that they direct their waies according to Gods will and word, sith their sinnes are farre greater and more grieuous, yea more hainous and horrible then the trespasse of any other, being no single solid sinne; but double,Sinne by example two folde. and therefore dangerous and damnable. Nam bis peccat qui exemplo peccat: For sinne by example is twofold: first, by sinning himselfe: secondly, by causing others to fall, by following his folly.
Herein resembling Sathan, or Lucifer the great Dragon, who when he forsooke his first estate and came tumbling downe [Page 34]out of heauen; fell not himselfe alone, but drewe downe with his taile as a traine, a great number of starres with him. Wherupon the best Schooleman verie wittily saith in this behalfe, That Magistrates and Ministers when they sinne, they doe, Peccare in quid essentialiter, but all others but in quale accidentaliter. But good God, what ministers, what manners in this our time, in comparison of the daies of olde? What face, what fashions, what forme of a Church, in regard of the former state? Heretofore haue been holy Byshops, Reuerend fathers, Zealous preachers, Godly liuers, Learned writers, and constant Martyrs, Sed quantum mutamur ab illo? howe farre are wee fallen from the puritie and perfection of our predecessours? For now as our common shepheards go not before but follow after their sheepe; so doe for the most part our spirituall Pastours suffer the people to be an example of good life, and Godly conuersation vnto them, and giue them good leaue to goe before them into the kingdome of heauen: but yet so, as they list not themselues to follow after. As Augustine of the Churchmen and Cleargie of his time, Venit indoctum [Page 35]vulgus & rapit coelum, nos verò cum tota nostra doctrina ruimus in gehennam. But not to inforce this point with any particular application for feare of offence, Nam quicquid tetigero vlcus erit: For yee know the olde Prouerbe, A gauld horse will soone winch, and a scabbed head is soone broken: Wherefore to passe on to the next wordes.
THE CROVVNE OF CHRISTIANS.
IN these wordes as I haue partly declared before, are contained two things; the first, the person that shall reward them, that shall shew themselues to be examples of the flocke, whom here hee calleth the chiefe shepheard: and the time when they shall obtaine the same; that is, when as he shall appeare: first therefore of the one, and then the other.
By chiefe shepheard,Christ a Shephard in three respects. no doubt in this place our Apostle meaneth our Sauiour Christ Iesus, who is our shepheard, and [Page 37]that in three respects. First generally, in that by his heauenly fathers grace & prouidence, hee prepareth and prouideth, granteth and giueth, feedeth and filleth vs with all temporall benefits and blessings, and all spirituall gifts and graces, needfull and necessarie for vs, and that with a full hand, full horne, and full haruest. And so is he called our shepheard, Psal. 23.1. The Lord is my shepheard, therefore shall I want nothing. He bringeth me into greene pastures, and leadeth me to the waters of comfort, &c. And therefore is called the Shepheard of Israel, that leadeth Ioseph like a sheepe, Psal. 80.1. And in diuers other places of scripture, which I cannot stand to repeate.
Secondly, and more particularly, in feeding our soules with the spiritual bread of life, that Angell foode, that heauenly Manna of the word, whereby we are nourished and grow vp to be the liuely members of his misticall body, in which regard he calleth himselfe a shepheard, Ioh. 10.11. as Esay also calleth him, 40.11. being that shepheard of whom Dauid was a type, mentioned before by Ezec. 34.23. who was such a vigilant heauenly shepheard, [Page 38]as Iacob was a worldly; who in keeping and watching his flocke, was in the day consumed with heate, and in the night with frost; so that the sleepe departed from his eies Gen. 31.40. such a carefull spirituall shepheard as Dauid was an earthly, who followed his Ewes great with young, feeding them according to the simplicitie of his heart, and guided them according to the discretion of his hands, Psal. 78.71.72. And finally such a diligent eternall shepheard, as the shepheards of Bethlem were temporall shepheards, who abode still in the fields, and kept watch by night, because of their flocke, Luk. 2.8. Such a painfull shepheard as gathereth the Lambes with his arme, and carrieth them in his bosome, and guideth them that are with young, as Esay, 40.11. saith. Such a tender-hearted shepheard, as whose bowels yearne within him, when he seeth his sheepe scattered or going astray, Mat. 9.36. And such a louing shepheard, as who (if that any of his sheepe bee lost and go astray) neuer ceaseth seeking and following after it, vntill he finde it: and when he hath found it, layeth it on his shoulders with ioy and reioicing, [Page 39] Luk. 15.4.5. But thirdly and principally is he called a shepheard, because he laid downe his life for his sheepe, preseruing them with his owne pretious bloud, Ioh. 10.11. in which respect he is called the good shepheard in the same place, and the great shepheard of the sheepe, and therefore great, because of the bloud of the euerlasting couenant which he shed for his sheepe, Heb. 13.20. and the Prince that feedeth, or the princely shepheard of his people Israel, Mat. 26. out of Miche. 5.2. as Homer calleth the Princes of Greece [...]. And therfore to conclude, here called [...] the Archshepheard, as being the head and chiefe of the church, insomuch that all other ministers, byshops, and archbyshops, of what degree or dignitie soeuer they be, are nothing els but subpastours and vndershepheards vnto him. He being that hundred eied-shepheard Argus signified by the Poets, that was no idoll or idle shepheard, nor once sleepie or slothfull, but alwaies watchfull and vigilant, being all eies and nothing but an eie to looke ouer his flocke. That wise Arcadian shepheard Apollo Nomius, who for his feeding [Page 40]of sheepe may well be called Nomius; so also for his excellencie aboue all others, as hauing no compeere or compagnion, may rightly bee tearmed Apollo, finally that great Pan and God of all shepheards, who hath put downe all other Gods and idoll shepheards, and is become himselfe all in all.
Exceeding therefore and intolerable is the pride and presumption of the Pope and Bishop of Rome, in taking vpon him, and calling himselfe Vniuersall Bishop, head of the Church, and Lord of all, bereauing and robbing Christ of his honor, wherein he sheweth himselfe to be the verie Antichrist, a woolfe, an Hienna, an Hypocrite and hireling, a theefe and robber. But the vse hereof vnto vs to apply it to our selues is twofold, both which our Sauiour teacheth and telleth vs himselfe; that if he be our Shepheard & our chiefe shepheard, that first wee ought to heare his voice, Ioh. 10.3. that is, not to heare it only with the outward eares of our body, but with the inward eares of our soules; but also to beleeue it faithfully in our harts to keepe it obediently in the actions of our life and conuersation, and to beare [Page 41]fruit, and to bring foorth with Patience, some thirtie, some sixtie, &c. For, not the hearers of the lawe, but the doers, &c. Iames. And blessed are they that heare the word of God and keepe it, Luk. 11. And finally, whosoeuer heareth my word and doth the same, &c. Mat. 7. And againe, his voice and not the voice of any stranger nor of any other, not the voice of any risen againe from the dead, nor of any Angell comming from heauen, that is only the truth of his word and Gospell.
Secondly, that we ought to follow him as he is our Shepheard, Ioh. 10.4. and to flie from a stranger or any other whatsoeuer which is not a follower of him, and how to follow him, euen in all his vertues; as first in his humilitie as he commandeth vs himselfe, Learne of me, for I am meeke, &c. Mat. 11. the place mentioned before, and euen so to humble and submit our selues one vnto another, as if occasion require to doe the most base dueties and seruices that can be each to other, as he himselfe did when he washed his Disciples feete, and enioyned them to doe the like; Saying, Ioh. 13.14.15. If I, then your Lord and Master haue washed your feete, ye ought [Page 42]also to wash one anothers feete, for I haue giuen you an example that ye should doe euen as I haue done to you.
Secondly, in suffering aduersitie, and bearing the crosse as he himselfe likewise warneth vs in the Gospell: Saying, He that will be my disciple, let him take vp his crosse and follow me; To which also Peter exhorteth vs, saying: For Christ also suffered for vs, leauing vs an example that we should follow his steps, 1. Pet. 2.21.
Thirdly in loue, as he himselfe likewise requireth, Ioh. 15.12. This is my commandement, that ye loue one another as I haue loued you. Finally, least I dwell too long in this point, in all the workes of charitie, in all the deeds of mercie, in all the fruits of the spirit, that we may be holy as he is holy, righteous as he is righteous, and perfect as he is perfect, although not aequaliter as [...], which is altogether vnpossible; yet similiter and [...], as farre foorth as lieth in vs, that we may grow vp to a perfect man, euen vnto the measure of the age of the fulnesse of Christ; Ephes. 4.13. And thus much of the person of the chiefe Shepheard.
Now of the time when he will bestow, [Page 43]and we shall receiue the reward mentioned in the words following; that is, when hee shall appeare. There are two commings or appearings of this chiefe Shepheard. The first in humilitie, the second in maiestie: the first in pouertie, the second power: the first grace, the second glorie: first to be iudged, secondly to iudge: the first to die, the second to restore life; the first is gone and past, the second is comming and approacheth, of which our Apostle in this place and not of the other. Which second comming is called by diuers and sundrie names in the Scripture, according to the diuers and sundry effects and fruits, benefits and blessings, which we shall reape and receiue thereby. As sometimes it is called the kingdome of God, as Luke 17.20. because then the spirituall, heauenly, and euerlasting kingdome shall be restored to Israel, when as our Sauiour shall shew himselfe to be the king of heauen and earth, and shall haue an Archangell sounding a trumpet before him as his herauld, or harbinger: and the rest of the Angels, euen [...] as the author to the Heb. an whole troupe of heauenly souldiers which shall attend vpon [Page 44]him as his guard, when as he shal make all the elect and faithfull his subiects, and admit them free-denizens and fellowe citizens with the Saints; yea when as they shall as heires and heires annexed with Christ, possesse, inherite and enioy that kingdome which God the Father prepared and gaue vnto them; God the Sonne purchased and appointed vnto them; and into the which, God the holy Ghost recorded and enrowled them. which kingdome hath these foure surpassing priuiledges and prerogatiues, besides many other liberties, immunities and franchises, euen those foure last articles of our creed. First, the communion of Saints: secondly, remission of sinnes: thirdly, resurrection of the body; and fourthly, life euerlasting. Cuius pax charitas, lex veritas, modus aeternitas, as Austin: the peace whereof is nothing but charitie, &c.
Secondly, it is called the day of Christs comming, Mat. 24. and Luke 17. because that then our Sauiour shall not only be with vs in spiritual presence & presidence, as hitherto be hath beene since the ascension of him selfe, and the descension of the holy Ghost, but shall come both in person [Page 45]and spirit, both in bodie & soule, both in his humanitie and in his diuinitie: of which comming of his, Austin hath these words, Veniet tanquam rex gloriosus è Palatio tanquam sponsus speciosus èthalamo, &c.
Thirdly, the great day in many places of the Scriptures: great in respect of the greatnesse of our Sauiour that then commeth, the great King of glorie, the great Lord of heauen and earth: againe, great in regarde of the great thinges that shall be done that day; and finally, great of it selfe, greater then any of the feasts of the Iewes, then the feasts of Tabernacles, Penticost or Easter, which were but shadowes and significations of this great day; Yea greater then the great high and solemne holy daies of Christians; greater then the day of the Incarnation, Passion, or Resurrection of our Sauiour.
Fourthly, the latter day oftentimes in the Gospel wherein we must take our dernier adewe, after which there shall be no other day, which shall be neither artificiall day, nor naturall day, but an eternal day: a day without night, wherein shall be a light without darknesse, wherein shall neither Sunne shine nor Moone giue light, nor [Page 46]starre appeare, but only the brightnesse of the glorie of God the last Sabaoth of Sabaoths; the day of that euerlasting Iubile wherein all men shall rest from their labours, receaue continuall quiet, and liue in perpetuall peace for euer and euer.
Fiftly, the time of cooling or refreshing, [...] Acts, 3.19. wherein after we haue sweat and swounke in this toilesome and troublesome world, and beene scorched in the purgatorie of this life in the parching heate of persecution, we shal be cooled and comforted, refreshed and reuiued againe; not only with the fresh & holesome ayrie wind of the holy Ghost, but with the sweete springing water of the mercie of God: with which not only the tips of our tongues shall be cooled, which was all that Hel-burnt Diues did desire, but our whole bodies and soules shall be sprinckled with.
Sixtly, [...], Rom. 3.5. the day of wrath and of the declaration or reuelation of the iust iudgement of God. As first the day of wrath of the effect in respect of the wicked and reprobate, who shall then finde and feele the Lord to poure out the terrible [Page 47]effects of his furious affection of anger vpon them, when as he shall shewe himselfe to be [...] harde and austere, as the slothfull seruant said of him, euen a seuere iudge and a consuming fire, as it is Heb. 12.20. out of Deut. 4.24. whose fierie wrath so hoatly inflamed against them they shall not be able then to quench, no not with streames of drerie teares and flouds of bitter flittings. And [...], the day of the Reuelation of the iust iudgement of God, because that then our Sauiour will declare and reueile himselfe to be the Iudge of the world, to giue dome and definitiue sentence both of quicke and dead, and that as it were in open court of generall Sessions or assises, when as he shall render to euerie man according to his workes; vengeance vpon the wicked, and reward vpon the righteous, destruction and damnation vnto the vngodly, but soules health and saluation vnto the Godly.
Seuenthly, [...], the day of the Epiphanie, not the first Epiphanie when Christs birth was manifested to the wise men of the East, by the leading of a starre: but when Christs glorie shall be reueiled [Page 48]by the finall eclipse of the sunne, the darkning of the moone, the falling of the stars, and the shaking of the powers of heauen: when as the sonne of man shall so come as the lightning commeth out of the East, and shineth vnto the West, Mat. 24.27. and 29. when as the hearts of all men shal be made manifest.
Eightly, [...], the day of visitation, when as Christ Iesus the great bishop of our soules shall visit the ample diocesse of his Church, and shall call all the cleargie before him and cause them to render account of their cures and charges, and shall make those shine as starres for euer and euer, that shal winne soules vnto God, but will remoue those candles out of their candlestickes, or els the candlestickes out of their places, which either giue no light or bad light, or are either dropping candles by their lewd & lothsome life, or spitting candles by their troublesome and seditious doctrine.
Ninthly, the day of appearing as in this place, because that then our Sauiour the sunne of Righteousnesse shall sodenly pearse the cloudes and breake fourth in glorious brightnesse, by the shining [Page 49]beames of his heauenly grace; fulfilling the heartes of all the faithfull, with the cheerefull light and comfortable heate of his diuine presence, which haue lien long as it were in Iosephs colde yrons of aduersitie and affliction, and languished in Daniels darke dungeon of despaire. As the naturall sunne with his gladsome glee after the dismall darkenesse of the wearie night, dispelleth and dispierceth the thicke clouds being long looked and longed for, at the last appeareth to the chearing and cherishing of all mankind: so called an appearing to the comfort and consolation of the good & the godly, that when they see the least glimpse and glimmering of him to peepe out or appeare, they should then lift vp their heads and looke vp, because their redemption is at hand: for then, and neuer till then shall the workeman receiue his wages, the labourer in the Lords vineyard his pennie, the faithfull seruant the rule of the Lords house, the thriftie vser of his talents, the gouernment of so many Cities, the constant runner his propounded garland, the spirituall souldier his promised crowne, the little flocke their prepared kingdome, the followers of [Page 50]Christ in their regeneration, their thrones of iudgement. Which time teacheth vs that we should not so doate as to dreame of any crowne, throne or kingdome in this life, or once to looke for any paradise, heauen, or other blessednesse in this world, nor any time to hope for any happinesse before our chiefe shepheard doe appeare. For as there is no heauenly paradise but in Abrahams bosome, nor any pleasures for euermore but at the right hand of God, nor any true ioies to be found, but in the kingdome of heauen: so are we not to enter into this paradise to enioy these pleasures and to be partakers of these ioies, vntill the day of his appearing.
In the meane time therefore, we must not with the husbandman looke to reape with ioy, before we haue sown with tears; nor to looke to liue with him, before we haue died with him: to raigne with him before we haue suffered with him: to be glorisied with him, before we haue beene crucified with him: to sit with him on his right hand and on his left, before we haue drunck of the cuppe that he hath druncke of, and been baptized with the baptisme that he hath been baptized with: to bee [Page 51]crowned with this crowne of glorie, before we haue bin crowned with his crown of thorns: to be found as fine gold for the treasure-house of the Lord, vntill we bee purged and purified in the fire and fornace of affliction: to be good corn in the Lords garner, before we haue been sifted by Sathan. Finally, not to sit on his throne, before we haue continued with him in his temptations. For first must the Church be militant here vpon earth, before it can be triumphant in heauen; first must we suffer affliction, before we can liue Godly in Christ Iesus: and to conclude, first must we be in tribulation, before we can enter into the kingdome of heauen. It followeth in the next words.
Yee shall receiue, &c.
Now come we to the reward which our Apostle Peter promiseth in the person of our Sauiour Christ, which is no light thing of small valew, or meane account; but the greatest gifte and richest reward that can be giuen and receiued; a bountie beseeming the person of our Sauiour the bestower, and worthy the partie that is partaker. Kings and Princes, when they liberally conferre gifts and rewards, [Page 52]they giue not toies and trifles, but great and royall guerdons, such as are agreeable to their maicstic and magnificence. Aristotle writes of his Magnanimus, that he bestowes benefits vpon others freely and franckly; and that herecompenceth aboue measure and proportion, and that he will not vouchsafe to giue light & little things, but precious and peerelesse presents. But howsoeuer the Philosopher frame such a man, according to his owne fantasie as a Phaenix, seldome, or no whereto be found: yet such a one the Scripture describeth God the Father, and Christ Iesus his sonne and our Sauiour to be in all respects; as first to be the giuer of all things, and that liberally [...] and not vpbraidingly, and those that he doth giue to be [...] good gifts and perfect gifts, Iames, 2.17. farre surpassing in worth and worthinesse the gifts of any Palatines or Potentates, Kings and Keysars, Conquerors and Monerches in the world. Pharo King of Egypt gaue noble gifts vnto Ioseph, when he gaue him his owne signet to weare on his hand, fine garments of linnen to put on his backe, a chaine of golde to put about his necke, and gaue [Page 53]him to wife a Princes daughter, and made him Vice-roy of all his land, and gaue him his best coach but one to sit in, Gen. 41. Saul king of Israel honourably rewarded Dauid, when as hee gaue him his royall robe and all his Princely garments, vnto his sword his bow & his girdle, and made him lieutenant generall of all his forces; and smally his owne daughter to wife, 1. Sam. 18. The Queen of Saba gaue princely presents to Salomon, when shee gaue him sixscore talents of golde, and an exceeding quantitie of sweete odours, and an infinit number of precious stones, King. 1.10.10. And king Salomon himselfe was most bountiful, when he gaue Hiram king of Tyrus 20. Cities in the land of Galilee, 1. King. 9.11. And when he gaue to the Queene of Saba whatsoeuer she would aske, besides that he gaue of his kingly liberalitie, 1. King. 10.13. And finally, when as hee gaue siluer in Ierusalem as stones, and gaue Caedars as the wilde figtrees which grow in great plentie on the plaine, 1. King. 10.27. Mordecay the Iew was highly honoured of Asuerus, when he caused him to weare his owne royall apparell, and to ride on his owne horse [Page 54]in the streets of the Citie, and made Hammon a great Prince to proclaime before him: Thus shall it be done vnto the man whom the King will honour. Ester, 6.11. Daniell the Prophet was greatly exalted of King Darius, when as he made him chiefe ruler ouer 120. gouerners, Dan. 6.1. The wise men of the East which might seeme to be great states or Potentates by their great giftes, offered vnto our Sauiour precious presents, euen gold, incense and mirrh. Mat. 3.11. Constantine the great, that renowmed Emperour and Monarch of all the world, greatly promoted and enriched the Church, when as he bountifully bestowed vpon the same most liberall collations and donations, large rents and reuenues, ample landes and possessions; and with al, princely priuiledges and prerogatiues. As also diuers others Godly and christian Kings and Queens in the like royall beneuolence, and benificence haue followed his excellent example, in shewing themselues foster fathers, and noble nourcing mothers vnto the Church. Finally many earthly princes haue notably exalted diuers of their wel-deseruing subiects and seruants, by giuing vnto them [Page 55]great mannors and honours, high degrees, honourable dignities, euen Lordshippes, Earldomes and Duchies, & to make them the second persons of the Realmes, but yet so, as they alwaies reserued and preserued their owne crownes, thrones, and kingdomes vnto themselues.
But our Sauiour Christ Iesus, who is the king of all kings, the most mightie Soucraigne Monarch of heauen and earth, who so farre surpasseth all worldly princes as the sunne doth the moone or starres, heauen the earth, and the creator the creature being [...] as Basil calleth him a giuer of great things, bestoweth nothing vpon those whom hee will prescree and promote, honour and exalt, but a crowne, throne or kingdome, surinounting them in greatnesse of reward, as hee exceedoth and excelleth them in essence and power. And no maruell is it if our Sauiour giue nothing els but a crowne, as thinking all other things to be base for him to bestow vpon those to whom he promiseth any reward, when as all principalities, dominions and kingdomes are at his commaund and appointment, and at whose feete all kings and princes shall lay downe their [Page 56]crownes, mounds, and scepters, as hauing receiued the same before at his hands, of which he so often ascertaineth & assureth the elect and faithfull in his Gospell, as Iob. 14. Feare not little flocke, for my heauenly Father will giue you a kingdome, Luk. 22. As my Father hath appointed vnto me a kingdome, euen so doe I appoint vnto you, Mat. 19. ye shall sit on twelue thrones, and iudge the twelue tribes of Israel. Finally neuer doth our Sauiour or his Apostles offer and profer in the name and person of Christ any reward vnto the righteous, but it is either a crowne, a throne or kingdome as it may appeare euerie where in the Gospels of the Euangelists and Epistles of the Apostles. So gracious alwaies is God in his gifts, so rich in his rewards, and so bountifull in all his benefites, and blessings; so that in this, if euer in any thing, that Prouerb of the Poet is found most true, Non libet exiguis rebus adesse Ioui. As likewisein respect of vs that receiue the same, he giueth this so great a guerdon euen to crowne vs with mercie and louing kindnesse, in bestowing vpon vs of his owne gracious good liking more then we could expectare vel expetere require [Page 57]or request, deserue or desire, hope to haue or dare to receiue at his hands, of his fauourable vouchasasing to make that account and regard of vs, as to deeme and esteeme vs woorthy of no meaner a reward, then of a crowne; and that therefore, because we haue attained to that dignitie to be called the sonnes of God by the election of the Father, the redemption of the spirit, whereby we euen loath and neglect al worldly things whatsoeuer and account them with Paul [...] euen as doung be they neuer so godly, and glorious in the sight of flesh and bloud: but onely to aime at the high price of the calling of God in Christ Iesus. As whose heroicall spirits should disdaine al their temporanie and transitorie trash, and trumperie, toies and trifles, but to crie and say, [...], As Achilles whē he followed Hector in Homer, and againe, Neque enim leuia aut ludicra petuntur, with Aeneas pursuing Turnus in Ʋirgil, for seeing all the faithfull are Eagles (as the Scripture tearmeth them) they must neither creepe on the earth with the Serpent, nor sit on dunghils with the Rauens, but soare aloft for their pray, and where the carkasse is, [Page 58]thither must they resort, as our Sauiour in the Gospell, euen to aspire and ascend vp where he himselfe is to sit with him in his throne. For as it is in the Prouerb, Aquila non capit muscas: The Eagle will catch no flies, that is, regard little and light things: but as he is the Prince of birds, so will he be crowned as a King and Soueraigne. But if we shall then receiue a crowne, what manner of crowne shall it be?Diuers sorts of crownes. For there is diuers sorts of crownes: there is Ciuica corona a crowne made of Oaken bowes, which was giuen of the Romans to him that saued the life of any citizen in battel against his enemies. Secondly, Obsidionalis which was of grasse giuen vnto him that deliuered a town or citie from sicdge. Thirdly, Muralis which was of gold, giuen vnto him that first scaled the wall of any towne or castle. Fourthly, Castrensis, which was likewise of golde, giuen vnto him that first entred the campe of the enemie. Fiftly, Naualis, and that also of gold, giuen vnto him that first by valour bourded the shippe of the enemy. Sixtly Oualis, which was of Mirtle, which was giuen to those captaines that subdued any towne or Citie, or that woon any fielde casily [Page 59]without losse or shedding of bloud. Seuenthly and lastly Triumphalis, which was of Laurell giuen to that chiefe Generall or Consul, which after some notable victorie and conquest came home triumphing. But all these or the most of them were rather garlands then crownes, yea the verie best of those that were of gold, rather coronets then crowns, and if crowns, rather crowns of honor then of glorie.
This crowne therefore, that our chiefe Shepheard shall giue, and the faithfull elders of the Church shall receiue, differeth from all other crownes in two respects, signified by these two adiuncts annexed vnto the same by the Apostles. As first, in that it is a crowne of glorie; and secondly, in that it is incorruptible. Aristotle affirmeth in his Ethickes, vertue to bee only bonum landabile, making [...] to be the adiunct thereof: but his felicitie to be bonum honorabile, making [...] to be the adiunct of it as farre surpassing vertue, and all other things in the world. But our Apostle goeth farre beyond the philosopher in promising a blessednesse to the elect and the faithfull, which farre surmounteth this Ethick and Ethnicke happines, not a gift of [Page 60]honour, but a guerdon of glorie; that as the giuer thereof is called the king of glorie, and the place where this shall be bestowed is tearmed the kingdome of glorie, and as his spouse is also glorious within, and as his Angels in heauen sing nothing els but glorie to God on high, and and his Saints on earth; but glorie be to the Father and to the Sonne, &c. and as nothing but glorious things are spoken of his Citie, so he giueth nothing els but a a crowne of glorie.
We reade of Princely crownes, Royall crownes, Imperiall crownes, and we heare of the Popes Triple crowne, and all these for matter and mettall of fine pure golde, for forme and fashion most curiously wrought, according to the skill and cunning of the Artificer, pollished and garnished with flower-deluces, and pomgranets, with other varieties embelished and enameled with most flourishing and Orient colours, beautified and beset with precious stones and pearles of great price. But none of all these is like to this crowne of glorie, which he hath prepared for the elect. For if the streets of the Citie of God be of pure golde and shining christall, and [Page 61]the walles of the same of precious stones, and the gates thereof of pearles, whatshal the crowne belonging to this kingdome be? who is able to expresse the glorie of it, or to what glorious thing in the world may it be compared? I must needes crie out and say with the Poet putting my selfe to silence, Ingenium fateor transcendit gloria doni, Materia vires exuperante meas. If I had the tongue of men and Angels, I were not able to discipher it asit deserueth, for sooner shall a man measure the heauen with his spanne, hold the winde in his fist, ande containe the maine sea in a vessell, then declare the excellencie of this crown, which is not onely a crowne of glorie, but hath diuers other titles of preheminence giuen vnto it, which all shall be partakers of which are possessours of the same. As 2. Tim. 4.8. It is called a Crowne of righteousnesse, by the imputation and participation of our Sauiours righteousnesse. And Iames, 1.12. the Apostle tearmeth it, as also Iohn Apocal. 2.10. a Crowne of life, because those that haue the same shall be partakers of life eternall; and finally Apocalips. 12.1. a Crowne of starres, because they that shall receiue this crowne, shall shine as the stars [Page 62]for euer and euer. Not to speake of other crownes not found in the Scriptures, but in the Fathers, as of the crowne of virgins, the crowne of Doctours, the crowne of Martyrs, and the triple crowne which Augustine mentioneth in his 243. Epistle to Cyrill, being tolde thereof by Hierom himselfe, whom he there saith he saw and talked withall in his vision: because I deeme Auguistin not to be the Author of that Epistle, so I doubt of the truth of these things, because we haue no euidence of them in the written word. We leaue therfore this Adiunct and come to the next, which is, that this is not onely a crowne, but also an incorruptible crowne.
Our Apostle hauing vsed here in this reward, which he promiseth and propoundeth a metaphore or borrowed speech taken from wrastlers and champions, from their manner of crowning after they haue lawfully striuen, and vanquished; nowe notwithstanding he seemeth to shew a difference in this word betweene this crowne and their crowne, in that this is incourruptible, but theirs to be subiect to corruption, notably amplifying the excellencie of the reward. Likewise the Apostle Paul [Page 63]doth the like, but more fully following this Metaphore, 1. Cor. 9.25. Euerie man that trieth maistries abstaineth from althings and they doe it to obtaine a corruptible crown, but we for an incorruptible crowne. The word which our Apostle vseth in the Originall is verie significant [...]; that is, which cannot perish or vanish, weare or waste away, being a Metaphore taken from flowers, which after they be gathered doe soone and sodainly wither & fade away, or from the bodies of men which by labour are enfeebled, by age decayed, and by sicknesse consume away, and not only [...] but [...], signifying hereby that not only all other crownes, but also all other things should be corrupted and come to nothing, and only this to continue for euer, and therefore farre excelling all other rewards whatsoeuer. For what is there in the world so sound and substantiall that is not transitorie and subiect to corruption? Gold the most solid mettall of all others, yet in time it weareth away. The Adamant though otherwise not to be broken, by Goates bloud mouldreth in pieces. Yea the sunne shall be darkened; the moone shall loose her light; all the [Page 64]powers of heauen shal be shaken, and the heauens themselues shal wax olde as doth a garment, according to that of the Poet, Tempus edaxrerum, that is, as our Beaucleark interpreteth it, Eld eateth al things, onely this thing, this reward, this crowne, remaineth and abideth for euer. All other things whatsoeuer, whether they be rich araie, siluer, golde iemmowes or iewels, either the mothe freateth, or canker corrupteth, or theeues breake through and steale them. Let vs therefore laie vp onely this treasure in heauen, ayme onely at this crowne, seeke onely this glorie, labour onely to reape and receiue this reward: for this treasure is onely sure, this pleasure onely sincere, this reward onely remaining, this crowne onely incorruptible; finally this glorie onely euerlasting. Tigranes king of Armenia said of his roial golden crowne (considering the heauie burden of his chargeable gouernment) that to weare and beare a crowne, was not so happie as honourable, nay so honourable as hard; and that therefore if it were to take againe, he would not vouchasafe to stoupe for it, if he found it lying on the ground.
But this Crowne of which our Apostle speaketh, and the chiefe shepheard giueth, cannot be tearmed hard, because our Sauiour often offereth and profereth the same, now doth promise, and hereafter will performe it vnto vs; and yet withall, honourable, for it is a crowne of glorie; yea and happy too, because it maketh vs happy and blessed; yea and euerlasting happy, because it is an incorruptible crowne; and that therefore all men of euerre degree, state, and condition, young and olde, rith and poore, high and lowe, euen Potentates and Princes, Kings and Keysars, Monarchs and conquerors ought not onely to stoupe for it, but to bestirre themselues and endeuour with all might and maine, and all meanes possible, yea with all the outward parts of their bodies, and inward powers of their minde to attaine vnto it.
And here to conclude, let vs marke what Peter saith, Ye shalreceeive this crown, and this crowne of glorie, yea and this incorruptible crowne of glorie: but how? not in way of merite and desart, but as a grant and grace, gift and guerdon, which our Sauiour vouchsafeth to bestow vpon vs, [Page 66]for so we reade in the conclusion of euerie Epistle belonging to the seuen Churches, in promising vnto them crownes, thrones and kingdomes, he telleth them that he will giue and grant them; and yet in a manner of reward, when as Austin saith, Coronat in nobis dona sua, non bona nostra, munera sua, non merita nostra. And thus much of these words, and of this whole text, &c, The Lord, &c.
THE ANNOINTING OF CHRIST, OR Christian ointment.
THis Text (as it may appeare by the first words hereof) is nothing else but an exceptiō or correction,An exception or cor rection. whereby our Apostle in this his Catholike Epistle seemeth to except and exempt those elect & faithfull Christians, vnto whom hee writeth from those of whom he speaketh in the two verses going before. As if he had said: They were Scismatickes which cut themselues off from the body of the Church, for they went out from vs, but they were not of vs, but you haue fellowship with [Page 68]vs, as in the 1. chap. 3. They reiected castawaies, but you erected children; and therfore tearmeth them not once, but often by the tender name of babes. Againe, they Antichrists or Antichristians, but you Christians; and thereupon telleth them that they haue an ointment from him that is Holy: finally, that they seeme to know much, and indeed know nothing; but ye haue knowne all things. The words thē selues being but one verse,Diuision. deuide themselues verie plainly (as it is euident) into two principall parts. The first a cause in the former words, But ye haue an ointment from him that is holy. The second, an effect of the same cause in the words following: And, or rather; for, ye haue known all things. In the first part the cause, are these foure things to be considered: First, an hauing; But ye haue, that is, a benefit receiued, and blessing bestowed. Secondly, who are they that haue the same (ye) those elect and faithful to whom Iohn writeth. Thirdly, what they haue (an ointment.) Fourthly, from whom, euen from him that is holy. In the secōd part, the effect, are to be noted two things: first knowledge in generall: secondly, what kinde of knowledge, a ful, [Page 69]perfect and absolute knowledge of all things, of all which in their due order as they lie in the text.
But ye haue,
Before I begin to entreat of the matter or materiall points belonging to my text, mentioned before in my Diuision; I think it requisite first to speake of the manner of this speech, and of the exception and signification of the first word in the entrance of my text, which giueth a light and vnderstanding to the whole verse following. The word in the originall is [...], which the Apostle here vseth, which commonly is taken for a coniunction copulatiue and signifieth, And; but in this place it is otherwise to be accepted for an exceptiue particle, and therefore verie well translated, not et, but ac, by the Latin interpretors and faithfully Englished, But, making this whole sentence to be nothing els but an exception or exemption as is before declared. And that this word is so vsually taken in the Scripture, it is euident by many and manifest places; as Mat. 11.19. [...]. But wisedome is iustified of her children, whereas our Sauiour maketh an exception against [Page 70]the blasphemous Iewes which ceased not to raile & reuile him by the name of glutton, wine-bibber, Samaritane, friend of Publicans and sinners; as if our Sauiour had said, exemptinhg others from them, that although they condemned and contemned him so, yet there were others euen his owne children that did iustifie and glorifie him likewise, Mat. 12.39. An euill and adulterous generation seeke a signe in the Greeke [...], but no other signe shall be giuen them, but the signe of the Prophet Ionas. Againe, Act. 20.28. in those words of Peter vnto Cornelius and his companie: Ye know that it is an vnlawfull thing for a man that is a Iewe to accōpany or come to one of another nation [...], howsoeuer in the originall to be Englished; but God hath shewed me that I should not call any man common or vncleane. The like in many other places of the Scripture, which I cannot stand to rehearse that I may proceede from the manner of this speech to the matter of my text.
The first of the foure things to be considered in the former principal part of this verse, is an hauing, where first we are to [Page 71]note that the Apostle here vseth not either the preterperfect or the future tence, but onely the present, saying not, either you haue had or you shall haue, but [...] Habetis, you haue: wherein hee signifieth the happy state of those to whom he writeth, in now possessing and presently enioying the heauenly blessing, of the which hee here speaketh: for had he said either you haue heretofore, insinuating that their benefit past, he had seemed to haue accused them of vnthankefulnesse, and argued them of miserie: Miserum enim est fuissE & miserum habuisse, for this were an vnhappy state for a man to haue had wealth, but now to be disabled by pouertie; or to haue had health, but now to be diseased by sicknesse; or finally to haue been endued with manie temporall gifts or spirituall graces, and afterwards to be dispoiled and dispossessed of the same: as the Troians once of themselues Fuimus Troes, that sometimes they gloriously flourished, although afterwards they were victoriously vanquished by the Grecians; whereupon Virgil, Nunc seges est vbi Troia fuit, the soile where Troy diastand, is now become corneland; and where of that olde Prouerb, sere [Page 72]sapiunt Phryges, that the Troians are wise afterwards. So the Iewes at the first as Peter tearmeth them 1.2.9. out of Moises. Exod. 19.6. were a chosen generation, a royall priesthood, an holy nation, and the peculiar people of God; but now by reason of their rebellion against God, the reiecting of his Gospell, the killing of his Prophets, the crucifying of Christ, and the persecuting of the Apostles,The Iewes. are become of children of the couenant, heires of promise, and seruants of Gods house, as banished rebels exiled out of his kingdome, vngratefull tenants thrust out of the Lords vineyard, and as enuious dogs shut out of the doores, euen as reiected reprobates, and runnagate castawaies scattered ouer the face of the whole earth, without land, without Lord, without a Church, without common wealth, without gouernment, without grace, or without any good thing at all.The abomination of desolation. Their diuine law changed into a corrupt Cabala, their heauenly Temple turned into a denne of Idolatrie, their mount Syon the hill of exaltation, and holy Ierusalem the Citie of Sanctification, the one the seate, the other the sanctuarie of God, become according [Page 73]to the prophesie of our Sauiour in the gospell; not onely a desolate habitation Mat. 23.38. but also the abomination of desolation Mat. 24.15. as it was also foretold by Daniell, 9.29. The like of the seuen (sometimes excellent Churches of Asia) mentioned in the first of the Reuelation, of golden candlesticks then, now, made leaden shrines, Synagogues of Satan, sinkes of sinne, and puddles of perdition. First planted by Paul, as it appeareth in the Acts: and watred by Iohn, as it is manifest in the Apocal: and flourishing in Christ, but afterwards supplanted by the false Apostles, choaked with Mahometisme; and finally fallen away by Apostasie. As also may be said of the church of Rome which was sometimes a congregation of Saints, Rom. The church of Rome. 1.7.8. but now a confusion of sinne and sinners, in Pauls time famous for faith, and obedience throughout the whole world 8. and 16. chap. 19. but in our daies infamous for Infidelitie and Apostasie throughout all christendome. Then treading downe Satan vnder their feet 16.20. but now trampling the Saints of God vnder their feete, then the seate of Christ, now the chaire of Antichrist; and therefore [Page 74]now not olde Rome, but new Babylon, as Peter tearmeth it by the confession of the Catholikes themselues. The vse of all which vnto vs is this: That hauing the good benefits and blessings of God, especially the gifts and graces of the spirit, we keepe sure and holde fast the same with might and maine, with tooth and naile, with hand and foote, especially the inestimable iewell and invaluable margarite of the word of God and Gospell of Christ, whereof Mat. 13.46. least by vnthankfull neglecting and lothing it, we finally leaue and leese the same: for as the Poet,
Non minor est virtus quam quaerere parta tueri, It is no lesse masterie to keepe and saue that which a man hath gotten, then to haue and get at the first. Hauing therefore present possession and full fruition of this so great a treasure; let vs take heede betimes, least by vnthankfully abusing the same, we afterwardes lament the lacke thereof, Carendo enim magis quam fruendo, when as rather by wanting then by enioying, we shal perceiue how gracious a blessing this is. Nor doth our Apostle here say to the elect and faithfull Christians to whom he writeth; Ye shall haue, as that [Page 75]they should haue hereafter, but had not yet, which although it might seeme to carrie some shew of an houering hope of future consolation, yet had it not been halfe so comfortable; for many things may happen betweene hope and hauing. According to the Prouerb, [...], Multa cadunt inter calicem suprema (que) labra, many things may happen betweene the cuppe and the lippe. And while the grasse groweth the steede may starue, and it is ill hoping for dead mens shooes, as we say: and one birde in the hand is worth two in the wood; a little in re & esse is better, then much in spe & posse: and a small thing in present possession is more, then a great deale in reuersion and remainder. If hee had allured them by promise it had been verie forcible and effectuall, because God is faithfull in all his promises: nor is not as man that he should lie, nor as the sonne of man that he should repent, and when as all the promises of God are yea and amen in Christ Iesus, but he confirmeth them in putting them in remembrance of a diuine benefite already performed and bestowed vpon them, which at that instant they enioyed, which [Page 76]must needs be more auailable and aduantageable: they then feeling and finding in themselues the fruit and effect therof; and the rather, because the promises of God are but conditionall, that if we accomplish what he doth require, then shall we bee sure that he will performe what we do desire, otherwise he may seeme to be changed in his word,Non Deus mutatur, sed nos ipsi mutamur Aug. by not obseruing couenants with vs, when as indeed we are changed in our works by not keeping his commandements. So that our Apostle could not haue spoken more fully and Emphatically to shew foorth their perfect & happy state wherein they now stand, wherein also note the great bountie and beneficence of the Lord God towards these his faithfull, as being a Lord of great largenesse and liberalitie, as Iames describeth him 1.5. and that of his best gifts. If any of you want wisedome let him aske it of God, who giueth to alimen liberally and reprocheth no man, and it shall be giuen him. Not giuen sparingly as man doth by pence, farthings, & mites; but plentifully by talents, by pressed down measure, and running ouer; and not with one hand, but with both hands, yea with a full hand, full horne, and full haruest. [Page 77]Nor obraidingly as we vsually doe by hitting men in the teeth with that we haue bestowed vpon them; As the Comicall Poet Haec commemoratio est quasi exprobratio, but gratiously and cheerefully aboue our desert or desire, and still multiplying his gifts and graces vpon vs more & more beyond our hope and expectation; and not content once but often to preuent and present vs with the blessings of his goodnesse, but alwaies to crowne vs with mercie and louing kindnesse, as it may appeare more in particular.
As our Apostle putteth them in minde, that first they haue fellowship with the Father, and with his sonne Iesus Christ. 1. ch. 5. v. Secondly, that they haue an aduocate with the father, euen Iesus Christ the righteous 1. Ioh. 2.1. And that now thirdly, they haue an ointment from him that is holy: therefore insinuating that God hath so aboundantly blessed them, that they haue no want of any heauenly gifts or graces, yea so bountifull and beneficiall is the Lord God towards all in generall,Simile. that euen as Kings and Emperours at their coronation vse to cast out among the people handfuls of money, and to cause the common [Page 78]conduits to runne with wine for all commers to drinke thereof, and to feast al whosoeuer will taste of their princely liberalitie and royall munificence. And as Aristotle describeth his Magnificus in his Ethicks lib. 4. cap. 2. not onely to be sumptuous and surpassing bountiful in his gifts, according to the name and nature of the vertue which he vseth, but also to be large in his expences, as that he will not vouchsafe exactly to take reckening and account of that which he laieth out: of the which the Philosopher giueth this reason, [...], that to require a straite and exact account of things, is a signe of a base and miserable nature; and the benefits that he bestoweth, to be both priuate and publike both to profane vses and holy seruices not onely bestowing priuate profits vpon particular persons, but also conferring common commodities to whole cities and societies and all these [...] for honesty and honour sake; euen so dealeth the Lord God with all his creatures, by opening his hand and filling all things liuing with plentifulnesse, yea hand ouer head by scattering and squandring his gifts, not caring nor sparing to whom, when or where, by conseruing [Page 79]and preseruing, guiding and gouerning, ordring and administring all things in the world for their good and his owne glorie: bestowing his ordinarie benefits & blessings generally vpon al alike, as whē he giueth the ayre to all that breathe, with the fire, water, and earth for the common vse and necessitie of man, and maketh the sunne to shine on the euill and the good, and sending raine on the iust and vniust, as our Sauiour in the Gospell Mat. 5.45. And in bestowing his choicest and chiefest gifts and graces vpon his chosen children, which are most deare and neere vnto him. Euen as the mightie Kings and Keysers, the greatest states and potentates of the world do vsually giue to their counsellers and courtiers, to their seruants and subiects, golde and siluer,Simile. chaines and bracelets, lands and liuings, offices and honours, and other princely preferments according to their desire and desert, and vpon their suite and seruice; but yet reseruing his casket of precious pearles and peerelesse iewels, his rich treasurie and exchequer, his royall crowne and dignitie, his Princely throne and chaire of estate, and all his glorious kingdomes and dominions [Page 80]vnto his owne sonne the Prince and Heire apparant, which is to succede him in his Soueraigne rule and gouernment. Semblably dealeth the Lord God with those that are Dilecti & electi Dei his chosen children, his darlings and delight, for whom onely although he bestow vpon all others both good and bad, his temporall benefits and blessings; euen as Aug: saith of riches, so of all other externall things of this life, Dantur bonis ne videantur esse malae, & dantur malis ne videantur esse bonae, making them common as it were to all mankinde. He prouideth and prepareth, to whom alone he promiseth and performeth his spirituall gifts and graces, as pecullars properly appertaining vnto them. So the prophet Dauid, He shewed his word vnto Iacob, his statutes and ordinances vnto Israel; He hath not dealt so with any nation, neither hath the Heathen knowledge of his lawes, Psal. 146.19.20. So vpon the faithful which are the true members of the holy catholike church,Foure priuiledges of the faithful God bestoweth foure especiall priuiledges and prerogatiues, 1. to be a communion of Saints, 2. remission of sinnes, 3. resurrection of the body, and 4. life euerlasting. So vnto the Disciples [Page 81]and Apostles of our Sauiour telleth them in the Gospell. It is giuen to you to know the mysteries of the kingdome of heauen, but vnto others it was not giuen, Mat. 13.11. So vnto the little flocke saith Christ, the heauenly Father will giue a kingdome. So, vnto all those that loue Christs appearing, Paul affirmeth that there is laid vp a crowne of righteousnesse, 2. Tim. 4.8. And to him that endureth temptation and loueth the Lord, shall be giuen a crowne of life, as Iames, 1.12. And to the Elders that feede the flocke of Christ committed to their charge, an incorruptible crowne of glorie, as Pet. 1.5.4. As finally Iohn in this place testifieth, that vppon these babes and beloued of God, is bestowed an ointment from him that is holy, which others had not obtained nor could attaine vnto, as those Antichrists mentioned in the last verse going before; who also are said in the next and former verse by our Apostle, to go out from vs because they were not of vs; not partakers of this ointment, because they were enemies of the grace of God, and such as denied Iesus to be Christ, as it is in the verse next following, but on the 22. whereby it cuidently appeareth what difference [Page 82]the Lord maketh of his gifts, and what choise of his elect in singling them out from the rest, in reseruing his especiall and singular blessings for them alone, that they might be annointed with the oyle of grace and ointment of gladnesse aboue their fellowes, as it is said of Dauid and of Christ, Psal. 45. And such were these vnto whom Iohn. writeth in this place, and of whom may it be said as the Prophet, Psal. 144. Happy are the people that be in such a case, yea blessed are the people which haue the Lord for their God, and Christ for their Sauiour. And here likewise consider how the Lord God rewardeth the gratious and gratefull receiuing, and carefull and circumspect employing of such gifts and graces as he bestoweth vpon vs, euen by giuing vs a greater growth and encrease thereof, and by amplifying and multiplying the same vpon vs in more full measure and plentiful manner, whereas contrariwise they which either disdainfully contemne, or dissolutely neglect, or slothfully let slippe or sleepe the good gifts of God in them, thereby suffering them to decay & die by not putting them in vre and vse, shall be vtterly depriued of Gods heauenly grace, and finally [Page 83]bereaued of all his diuine blessings: for the one, first as the Preacher, of Almes of deuotion, of charitie, workes and deeds of mercie, Cast thy bread vpon the waters, and after many daies thou shalt be sure to find it, Eccl. 11.1. As it is manifest by the widowe of Zereptha: The meale of whose barrell wasted not, nor the oyle of whose cruse diminished not, although shee did make and bake cakes thereof, for Elias, her selfe and her sonne, 1. King. 17.16. And as our Sauiour in the Gospell; of constancie and continuance in the time of tribulation and persecution, euen to the losse of life, friends, lands and goods: Ʋerily I say vnto you, There is no man that hath for saken house, or brethren or sisters, or father, or mother, or wife, or children, or land for my sake and the Gospels; but he shall receiue an hundred folde more at this present; houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come eternall life, Mar. 10.29.30. As it is euident in Iob: that president of patience, whose captiuitie for his perseuerance in his temptations the Lord turned into libertie, his miserie into felicitie, his pouertie into wealth, and his sicknesse into [Page 84]health, blessing his last daies more then his first, causing all his neighbours, friends, and kindred and acquaintance to flocke and flow vnto him, to accompanie and and comfort him, and to conferre and contribute vnto him of their money, goods, and Iewels; multiplying his cattel in exceeding number, encreasing his offpring with a faire issue, beholding his posteritie vnto the fourth generation; and finally in crowning him with honourable olde age and fulnesse of daies, Iohn the last Chapter.
So our Sauiour, Mat. 13.12. Whosoeuer hath, to him shall be giuen, and he shall haue aboundance; but whosoeuer hath not, shall be taken away euen that which he hath. As we may see in Elizeus the Prophet, vpon whom for his willingnes and forwardnesse in accepting that holy function, and for his faithfulnesse and zeale in following the same, and for his earnest and feruent praier, was doubled vpon him the spirit of Elias, 2. Kings, 2.9. but otherwise in Saul, from whom the good spirit of the Lorde was taken away, and an euil spirit of God was sent to vex him, 1. Sam. 16.14. Of both which, we haue a double euident demonstration. [Page 85]First in the parable of the Virgins, of the which the first fiue being wise, vsed well their lampes, by trimming preparing and filling them with oyle against the comming of the bridegroome, and therefore were receiued into the wedding: but the other fiue foolish, abused their lampes, in suffering them to go out for want of oyle, and for not watching the time and season of the bridegroomes comming, and therefore were worthely thrust out of doores. Secondly in the similitude of the talents, wherein is declared; that first he that had fiue talents occupying with them and gaining other fiue to his masters profit; and againe, he that receiued two to get other two to his masters vse, and that therefore they had not onely the praise of good and faithfull seruants, but also the reward of their weldoing, in being made rulers ouer much, because they were found faithfull in little; and were bidden to enter into their masters ioye.
But as for that other euill and slothfull seruant, which had but one talent, who wrapt it vp in a napkin, & went and hid it in the earth, accusing his masters hardnes: [Page 86]His Lord did not onely reprooue him of idlenesse, and bereft him of his talent, bestowing it on him that had tenne talents; yeelding that for a reason before remembred, mentioned of our Sauiour, Mat. 13. but did also cast him as an vnprofitable seruaunt into vtter darkenesse, where is weeping, wailing and gnashing of teeth, Mat. 25. The vse hereof in a word, is thus much vnto vs all, vpon whom God in any manner or measure hath bestowed any temporall benefits and blessings, or spirituall gifts and graces, that we take heede that we neither disuse them idly, nor abuse them vainely, nor misuse them vnlawfully, but wisely and warily, carefully and circumspectly, to vse them to the honor and glorie of God, to the good of our neighbour and brother, and to our owne soules health and saluation.
As for those in generall that haue the world at will, that they follow the precept of the Apostle in vsing the world as thogh they vsed it not, and particularly for those that haue riches, that they make themselues friends of the vnrighteous Māmon, for those that haue wit and wisedome, that they be wise, not in their generation, but [Page 87]vnto regeneration for those that are indued with knowledge, that they be not therby puffed vp, but that they vse it vnto edification and so foorth of the rest. For we are all of vs from the highest to the lowest, but Gods stewards of such gifts; graces, and other good things which he lendeth vs, and letteth vs haue for the tearme and time of our life, to be disposed, not according to our will and wish, but for his aduantage and aduancement; of the which we shall all at the last day of iudgement be called to a reckening, when as our Sauiour shall say vnto euerie one of vs, as the Lord vnto the vnrighteous steward in the Gospell, Redde rationem villicationis tuae, Render an account of thy Baylieweeke, when as Iustice with equitie, and iudgment with seueritie shall be ministred vnto vs. And thus much of the two former points of this first principall part of my text. Of this hauing and of the persons that are heere said to haue. Now therefore let vs go forward to the next; that is, to the thing that they are here said to haue: which is said to be an ointment.
But ye haue an ointment.
Of many kindes of ointments read we [Page 88]in the Scriptures.Manie kindes of ointments. The first whereof as far as I can remember is that of Iacobs, with which he annointed the Pillar which hoerected at Zuz: when he consecrated and named it Bethel the house of God. The second,Bethel. Gen. 6.28.18.31.13. that of Moises, the oyle of holy ointment which God commanded him to make for matter of the principall spices, namely of pure mirrh, sweete Cynamon, sweet Calamus, Cassia, and oyle oliue for forme after the art of the Apothecarie, for vse to annoint the Tabernacle therewith,The holy ointment. the Arke of the testimonie, the table, the candlesticks, the Altar of incense, with all their implements, yea and Aaron himselfe, with his sonnes, with an inhibition of not annointing any mans flesh therewith, nor to make any composition like vnto, it, Ex. 30. Of the which ointment Dauid, Psal. 133. to the which brotherly loue is by him resembled, where he calleth it the precious ointment, which was powred on Aarons head,The priests ointment. and ranne downe on his beard, and so to the skirts of his cloathing. The semblable or the selfesame was that oyle or ointment, with which the Kings and Priests of Israel were wont ro be annointed. As that viole of oyle, with which Samuel [Page 89]annointed Saul, 1. Sam. 20.1.The Kings ointment. And that horne of oyle, with which the same Prophet annointed Dauid, 1. Sam. 16.13. And that box of oyle, with which one of the children of the Prophets annointed Iehu, 2. Kin. 9.1. And finally as that ointment, with which Elias annointed Elizeus, 1. Kin. 19.16. Other ointments likewise we reade of, as of a feasting ointment of which Dauid, Thou shalt prepare a table before me against them that trouble me, thou hast annointed my head with oile and my cuppe runneth ouer, Psal. 23.5. Where the Propheticall king or kingly prophet reckening vp his outward blessings & princely pleasurs, with which God had enriched him at his royall banquets, among his ful dishes of delicates and plentifull bowles of wine, for which he gaue the Lord thanks, he had likewise no want of euerie precious ointment, both for the refection of his body, and the refreshing of his spirits; all which, he acknowledgeth to proceede from the diuine prouidence of God.
After the manner of the great Kings and Keysars of the world, who for their more magnificēce at their pompous feasts [Page 90]wherein is all excesse, are woont to haue three sorts of costly ointments, as sumptuous as may be. [...]. The first [...], which being liquid, they vsed to drinke. The second [...], [...]. which being thicke, they were accustomed to eate. The third, the meane betweene both, [...], which being neither so thicke as the one, nor so thinne as the other, they did annoint themselues with all these, that deepe delight did inuent, and lasciuious luxurie did practise in their times: as doth the Romaine writers, Plutarch and Plinie; and the ancient greek Authors Atheneus and Aeschylus testifie.
Againe, of a fastiing ointment of which our Sauiour in the Gospell: When thou fastest, annoint thy head with oyle, and wash thy face, Mat. 6.17. where he chargeth his Disciples and the common people, that they would not follow the hypocriticall guise of the dissembling Pharises in looking sowerly, & in disfiguring thei [...] countenances; but to vse means of cheerfuluesse and comfort, that they seeme no [...] outwardly to men to fast, but inwardl [...] vnto God.An ointment of Lust.
There were also other ointments bot [...] of Lust and of Loue; of the one the Prophet [Page 91] Amos, who among other lustfull delights, which the prodigall Princes of Israel, the Epicures and Libertines of his time, who put farre from them the euill day, and approching vnto the seate of iniquitie, togither with their stretching them vpon their Iuorie beddes, eating the fatte lambes out of the fould, and the calues out of the stall, singing to the sound of the viole, inuenting to themselues instruments of musicke, and drinking wine in bowles, did also annoint themselues with the chiefe ointments, Amos, 6.5.6. Of the other Euangelist Luke, being the ointment of that woman that was a sinner, with which she annointed our Sauiour Christs feete, the cause whereof according to the verdit of our Sauiour was the loue of the woman, whether she were Marie Magdalen as some thinke, or any other; and therefore may worthely bee called an ointment of Loue:An ointment of Loue. and hereupon had for her reward, remission of all her sinnes, were they neuer so many in number, so hainous in qualitie, so grieuous in circumstance; for the which shee was more notoriously called a sinner, Luk. 7. We reade likewise in the Gospel of burying ointments, and those of two sorts.A burying ointment. [Page 92]The first Generall,Generall. euen those sweet ointments with which the Iewes by common custome were woont to embalme their dead; whereof Mark. 16.1. As Marie Magdalen, Marie the mother of Iames, and Salome would haue annointed our Sauiours body.Speciall. The second Speciall, as that of Marie the sister of Martha, an ointment for matter, of Spicnard, for quantitie a pound waight, for qualitie verie costly, for valewe worth 300. pence, for sente so sweet, fragrant, and odoriferous, that the sauour thereof filled the whole house: the end hereof, against the day of the burying of our Sauiour by his owne confession,An healing ointment of 2. kinds. Ioh. 12.3.4.5. There are also healing ointmēts of 2. kinds in the gospel, both extraordinarie; the one materiall and meruailous, the other spiritual and diuine, both spirituall, and both eye-salues. Of the first, Ioh. 9.6. which our Sauiour like a most skilfull Apothecarie vouchsafed to make himselfe, by spitting on the ground, and making claie of the spittle; but homely in forme, yet heauenly in force: with which he annointed the eies of him that was borne blind, and healed them, contrarie to the common course of nature. For [Page 93]this medicine might seeme rather to hurt, then to heale, and to extinguish the eye-sight, then to cure and recouer the same. But this did our Sauiour of set purpose, to shew forth his Almightie power, in working sometimes extraordinarily without meanes, and sometimes wonderfully against meanes, and sometimes ordinarily by meanes, thereby declaring his goodnesse, and to teach vs not to tempt God, but to vse those secondarie causes as lawfull meanes which God hath appointed vs by his blessings, to our benefit. Of the second, Apocal. 3.18. [...]. euen that heauenly medicinall Collyrium (as it is tearmed in the Greeke) or holesome spirituall eiesalue; which the holy Ghost like a good Phisitian of the soule, prescribeth to the Angell of the Church of Laodicia, blindnesse, not outward but inward, the darkenesse of his minde, and the ignorance of his hart, by which is meant the verie word of God it selfe; which so openeth the eies of our vnderstanding, that it is the onely light vnto our feete, and lanterne vnto our pathes, as that without the which wee should dwell in darknes, blunder in blindnesse, and grope as it were at noone day. [Page 94]None of all which ointments is this which our Apostle speaketh of in this place, which is indeed such an ointment, so soueraigne, that for sente and sauour, for puritie and perfection, for grace and goodnesse, and many other notable and surpassing qualities and properties, it doth farre exceede and excell all other sweete odors, oiles and ointments in the world whatsoeuer, being the holy Ghost and the spirit of God it selfe, which although it be resembled and that verie fitly to many other things in the word, as expressing in many respects the effects thereof;Spirit. As when it is tearmed the Spirit and likned to the wind, and therefore called [...], as being the Spirit of all spirits, as Gen. 1.3. The spirit mooued vpon the waters, because it is as it were the ayre of God that filleth all places, Iouis omnia plena, and for that like vnto the Winde,Winde. it is swift and nimble, passing and piercing through, euen to make a priuie search into the inward secrets of the soule of man.
And againe, for that our Sauiour, Ioh. 3.8. As the winde bloweth when it listeth, and we heare the sound thereof, but cannot tell when it commeth nor whither it goeth; so [Page 95]is the heauenly course of the spirit to inspire whom, when, and as it listeth; and no man knowing the manner how. Sometimes to Fire, as in those words of the Baptist, Fire, He will baptize you with the holy Ghost, and with fire, Mat. 3.11. And therefore it pleaseth the Spirit of God oftentimes in the gospell, when it speaketh of it selfe, to vse Metaphoricall phrases, and borrowed speeches taken from the fire, as 1. Thess. 5.19. [...], Spiritum ne extinguite, Quench not the spirit: and 2. Tim. 1.6. I put thee in remembrance that thou stirre vp the gift of God which is in thee. The word which, there the Apostle Paul vseth, being [...], which signifieth a kindling againe of a fire, which is raked vp in the embers or couered in the ashes, thereby exhorting Timothie to reuiue againe the spirit of God, which was in a manner decaied and dead in him. The holy ghost being semblable to fire in refining our cankred consciences from the drosse and corruption of sinne, and inflaming our colde benummed hearts in such a floud of iniquitie, and in such a frost of charitie, with a feruent zeale to Godward. And sometimes to water,Water. as Ioh. 3.5. Except a man [Page 96]be borne of water and the spirit, he cannot enter into the kingdome of heauen. Where the latter word spirit is put [...] and expoundeth, what should be meant by water going before: The spirit being like vnto water, not onely in mollifying and resoluing our obstinate hearts, and making them of hard, soft, and of stone, fleshie; but also in purging and purifying both our bodies and our soules, from the contagion & contamination of all worldly wickednesse. As it is likewise represented by diuers other things in sundrie other places of the Scriptures, but to nothing more commonly and fitly then to an ointment. As Psal. 45.7. God, euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes. First in type of Salomon: Secondly in truth of our Sauiour, Psal. 92.9. I am annointed with fresh oyle. Dauid of himselfe, Esay, 61.1. The spirit of the Lord is vpon me, because he hath annointed me, repeated of Christ, and applied to himselfe, Luk. 4.18. Dan. 9.24. The annointing of the most holy, or holy annointing, meaning our Sauiour,Messias, or Christ annointed. who therefore is called Messias in the Hebrew, and Christ in the Greeke, which signifieth nothing els but [Page 97] annointed. Likewise Acts, 10.38. where Peter saith, That God annointed Iesus of Nazareth with the holy Ghost: and 2. Cor. 1.21. where Paul certifieth the Corinthians, that God had established them togither with him in Christ, and had annointed them; and least they should doubt with what, he afterwards declareth in the verse following 22. euen the spirit with which they were sealed, and whose earnest they had receiued in their hearts. And so finally in this place, and in the 27. verse of this Chapter, where the holy Ghost is twise tearmed togither the Annointing by our Apostle; when he saith, But the annointing which ye receiued of him dwelleth in you, and ye neede not that any man teach you, but as the same annointing teacheth you of all things, which as it is most commonly cō pared vnto, and called by the name of an ointment; so hath it the nature of an ointment, and expresseth all the qualities, properties and effects of an ointment. That as materiall annointing hath these six vses:Six vses of ointment. 1, to prepare the body to fight: 2, to refresh: 3, to heale: 4, to cause a cheerefull countenance: 5, to make vs sweete smelling: 6, to consecrate Kings, Priests, and [Page 98]Prophets. So this our spirituall ointment to be as profitable to so manie ends and purposes:Simile. as first, euen as wrastlers, champions and martialists, that giue themselues to valerous and venturous exercises of the body before they come into the Lists, to trie the maisterie or to performe the combate or fight, are woont before to annoint their bodies all ouer to supple their ioints, and to soften their sinewes to make them apte and able to shew forth such feates of armes and actiuitie as are expected at their hands, as was the custome in the olde grecian Olympian games, and the late Romaine Circenses ludi: and therefore as they were tearmed Athletae of their striuing, so were they called Alyptae of their annointing: So the souldiers of Christs campe, his Church, that weare and beare his badge, his crosse, and fight vnder his banner, his gospell, that are daily to wrastle by temptations with the common enemies of the elect and faithfull, not flesh and bloud, but powers, principalities, and worldly gouernours in heauenly places, Sinne, death, hell, Satan, with all their complices and adherents in the field of this world, being annointed with this ointment, [Page 99]neede no other coate-armour, nor compleate harnesse to defend themselues with: for hauing this, they are rightly garnished with all the gifts and graces of the holy ghost, and are fully furnished with that perfect Panoply of proofe which Paul commendeth to all Christians, Eph. 6.12. &c. Euen the helmet of saluation, the breastplate of righteousnesse, the girdle of veritie, the showes of the preparation of the Gospell, the shield of faith, and the sword of the spirit.
The prophane Poets prate much of their hellish riuer Stix, that whosoeuer is drēcht or dipt in the same, his body as plated with steele, is so surely fenced, that neither the force of fire, nor sword could any wise hurt or harme it. As they report of their Achilles, whom they affirme thereby to be made impregnable and inuincible, which is indeed but a fabulous fiction, and a shadowe of this vndoubted, true, and certaine effect of this diuine ointment; that whose soule soeuer shalbe annointed herewith, shall be so safe and sure from all diuelish temptations, suggestions and prouocations, that Satan notwithstanding all his Machines and methodies, that I may [Page 100]vse the verie wordes of the Apostle, [...]. and maugre all his power and policie with all his firie dartes, shall not be able to fasten one wound or venue vpon him; without the which our Sauiour himselfe, euen the Prince and captaine of our saluation had not been sufficiently armed, to haue withstood the fierce assaults of the temptour our graund enemy, in that his Monomachie or single combate which hee had with him in the wildernesse. For then and not before, as saith the Euangelist Luk. 4.22. returned Iesus from Iordan, when the holy ghost was come downe in a bodily shape vpon him like a Doue, and 4.1. was led by the spirit into the wildernesse, when as he was full of the holy Ghost.
Secondly,The 2. vse. Simile. as common ointment doth relieue, refresh and reuiue the bodies of men that are ouerwrought and ouerwearied with worke, for-swat and for-swunck with labour; finally, toiled and turmoiled with ouermuch trauell: So doth this extraordinarie ointment of the holy Ghost coole and comfort the elect and faithfull in this life, aster we haue been tormented with the troubles and tribulations of this world, scorched with the parching heate [Page 101]of persecution, and singed or rather burnt in the fire and furnace of affliction; with which the three children in the middest of Nabuchodonosors furnace, were so preserued,Dan. 27. that their garments were not scorched, their skinnes not touched, nor the haire of their heads so much as singed, notwithstanding the infinit heate thereof. And with which Iohn the Euangelist was so protected,Iohn the Euangelist. Ante portam latinā. that when he was cast into an hot boiling cauldron of scalding oyle, by the commandement of Domitian before the Latine gate of Rome, he came foorth safe and sound, without any hurt or harme at all of his body, the same indeed being of greater force in this respect then the Nasturcium of the Persians,The Persians Nasturcium. wherewith they were wont to recreate themselues againe, after that in their long hunting they were welny faint with labour, and famisht with hunger, which by the way, I take to be a more precious and soueraigne plant then our common Cresses, although it be vulgarly deemed the same. Of more vertue then Homers herbe Moly,Homers Moly. which Mercurie ministred vntò Vlysses against the charmes and enchantments of Circe. And finally, hauing a more gracious operation [Page 102]then the Poets Ambrosia and Nectar, Ambrosia Nectar. the meate and drinke of the Heathen Gods, whereby they doe but faine, that they were made immortall. And to conclude, bringing a more blessed effect with it, thē any powerfull ointment of the Thessalian witches,Apuleius. with which as Apuleius writeth; they were woont to Metamorphose men into bruite beasts, when as this contrariwise conuerteth men into gods, and maketh them partakers of diuine nature.
Thirdly,2. Pet. 1.4. The 3. vse. Simile. as ointments made of drugs and simples by the Apothecarie, and applied by the Physitian or Chyrurgion, doe remedie and redresse the sicknesses and diseases of the body: So doth this ointment of Gods owne making administred onely by our Sauiour Christ, heale and helpe all the soares of sicknesses of our soule, being indeede that same [...] or [...], which easily cureth and cleanseth vs of all our infirmities, were we as full of botches and boiles as were the Egyptians Iob or Lazarus, yea although we we were as the Prophet Esay describeth vs, euen our whole head sicke, and our whole hart heauie, from the sole of the foote to the crowne of the head, there be nothing but wounds, swelling, [Page 103]and soares full of corruption, The balme of Gilead. 4.5.6. being more saluing then the balme of Gilead which God gaue as an extraordinarie and an especiall medicine to his people, the Iewes and Israelites; by the power whereof our Sauiour Christ in his time, and the Apostles after his ascention healed all kind of maladies and diseases, not only the sicknesses of the body, but the sinnes of the soule; taking away togither both the effect and cause, as it appeareth in the Gospell and the acts.
Fourthly,The 4. vse. as ointment giueth such a pleasant sente and sauour, that it greatly delighteth the sence and smell of man, yea and in most corrupt and filthy places, the most infectious and contagious aires; the excellencie thereof taketh away the contrarie stench, euen where the most vile and lothsome carkases and carrions are cast: Euen so this ointmēt maketh vs, although of our selues as lothsome as a monstrous cloth, and by reason of our sinnes more stinking then Lazarus that had lien foure daies in his graue, Ioh. 11.39. more sweet, fragrant and odoriferous in the nostrels of the Lord God, then the best smelling sacrifice, then the incense of the Altar, or [Page 104]then the perfume of the Tabernacle, being the sweete sauour of life vnto life, as Paul saith 2. Cor. 2.16. vnto all the elect and faithfull, which make their prayers, that I may vse the words of the Prophet Dauid as the incense and the lifting vp of their hands, as the euening sacrifice, euen like the precious ointment of Marie the sister of Martha, filling the whole house euen the church of God with the odour therof, Ioh. 12.3. giuing to all the members of the same, euen all the Saints and seruants of God, the sweete sente of a good name and fame, according to that of Salomon: That a good name is better then a precious ointment, Eccl. 7.3. which those famous Fathers and honorable men had in their generations, who were well reported of in their times and left a name behinde them, so that their praise shall euer be spoken of, mentioned by Eccl. 44.7.8. And all those Elders which were well reported of, numbred by the Apostle, Heb. 11.
Fiftly,The 5. vse. as ointment causeth the countenance of man to be cheerefull and comfortable, notwithstanding all inward cares and corosiues, or outward crosses and calamitics; and therefore as at feasts, so at [Page 105]fasts, Christ would haue his Disciples and the common people, contrarie to the custome of the Pharises, to annoint their faces, not to looke smoothly as Hypocrites, but sweetly as I haue before declared out of Mat. 6.26. So this ointment, by reason of the continuall feast, which is within vs, euen a good conscience, as Salomon calleth it; and the welcome guest that lodgeth with vs, euen the holy Ghost, maketh vs and all the elect and faithfull, which are anointed therewith, to haue a lightsome and louely countenance, amiable in the sight of God; as hauing a shine and signe of diuine grace, and delectable in the eies of men, as vpon whom God himselfe hath shined with the light of his countenance. Such a countenāce had our Sauiour Christ,Christ. as he is described by Salomon, Psal. 45.2. Fairer art thou then the children of men, and full of grace are thy lippes, because God hath blessed thee for euer; and why, as it followeth afterwards verse, 7. because God, euen thy God hath annointed thee with the oyle of gladnesse, aboue thy fellowes. Moises. Such a countenance had Moises, when as after fortie daies and forty nights he descended down from mount Sinay, with the two tables of [Page 106]the testimonie in his hand, the skinne of his face shining bright, that the people were astonished at the goodly hew thereof, Exod. 34.30. And such a countenance had Stephen, Stephen. when as he stood before the Elders and Scribes in the councel, not like other prisoners, that are arraigned before the Iudge; and because they are guiltie, are either pale for feare, or blush for shame, according to the Poet,Ouid Met. Acts 6.15.
Heu quam difficile est crimen non prodere vultu? His face seeming to all the beholders to haue been as the face of an Angell. Finally, such ioyfull countenances no doubt had the Apostles in the middest of their persecutions, when after they were beaten with rods by the commandement of the high priests, they departed from the Councell, reioycing that they were worthy to suffer rebuke for Christs name, Act. 4.41. This spirituall ointment in this respect, farre surpassing all other materiall ointments for the vse of man: As the Prophet hath declared most euidently, when hee saith among the creatures of God, which he numbreth in their order ordained for the seruice of man, That he hath giuen him bread to strengthen his body, [Page 107]wine to glad his heart, and oyle to cheere his countenance, Psal. 104.15.
Sixtly,The 6. vse. as the precious holy ointment did annoint, appoint, & consecrate priests, kings and prophets, according to the common custome of the Iewes, and the expresse commandement of the Lord God, insomuch that none durst presume to take vpon him any of those honourable offices, before the holy oyle was powred vpon him; but after the receiuing thereof, was vsually accounted and called the Lordes annointed; as Dauid calleth Saul, when as he would not suffer his men to lay hands vpon him, because he is the Lords anointed, 1. Sam. 24.7. and tearmeth himselfe, when he expostulateth with the Iews and Gentiles, Princes and people, for assembling thēselues togither against the Lord, and against his annointed,Psal. 2.2. meaning himselfe. So were Aaron and his sonnes so called, after they were so consecrated to minister before the Lord in the Priests office, Exod. 30.30. And so are the Prophets of the Lord tearmed in those words of the Psalmist, in the person of God himselfe, Touch not mine annointed, and doe my Prophets no harme, the latter being put exegeticos, [Page 108]expounding the former, as who to be the Lordes annointed, euen the Prophets, Psal. 105.15. Euen so doth this inward, pure and precious ointment of the holy ghost, of the which the other outward holy oyle was a type and figure, consecrate and sanctifie the chosen children of God, to bee vnto him spirituall Kings, Priests, and Prophets; as wee are oftentimes so tearmed in the Scriptures. As first king and priest, so called by Peter, A chosen generation, a royall priesthood, an holy nation, a peculiar people, 1. Pet. 2.9. out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel, that he will make them a kingdome of Priests, and an holy nation. Againe by Iohn, he hath made vs kings and priests vnto God, euen his father, Apoc. 1.6. As also Prophets, as likewise Peter, I will power out my spirit in the last daies vpon all flesh, and your sonnes and daughters shall prophesie: out of the Prophet Ioel, 2.28. The elect and the faithfull shewing themselues to be such kings, whē the kingdome of God is within them, when Christ hath set vp his throne in their hearts, and when they rule and raigne ouer sinne by the power of God, the sword of [Page 109]the word, and the Scepter of the spirit; not onely making their appetite to be subiect to their reason, and their will to their vnderstanding, but also their outward man, to be obedient to their inner man, and the law of the members to the law of the spirit, by macerating their lust and lustful bodies, by mortifying their carnall and corrupt affections, and by crucifying their fleshie and filthy lusts & concupiscences, and by giuing their members seruants vnto righteousnesse, in holinesse, and not as seruants to vncleannes, to commit iniquitie, Rom. 6.19. And such priests declare they themselues to be, when they offer vp those Christian spirituall sacrifices, which God requireth of them. As first, that whole burnt offring which Paul commendeth in giuing vp their bodies, a liuing, holy, and acceptable sacrifice vnto God, which is their reasonable seruing of God, Rom. 12.1. And secondly, the sacrifice of righteousnes, which Dauid commandeth, when he saith, Offer the sacrifice of Righteousnesse, and put your trust in the Lord, Psal. 4.5. Which sacrifice of righteousnesse is twofold, of the hart, whereof the prophet, A sorrowfull spirit is a sacrifice to God, a broken [Page 110]and contrite heart Lord shalt thou not despise, Ps. 51.17. And of the hands, of which the Apostle, To doe good, and to distribute forget not, for with such sacrifice the Lord is well pleased, Heb. 13.16. And finally, such Prophets doe they appeare to be, when they search the Scripture as our Sauiour biddeth, Ioh. 5.39. when they exhort one another daily, while it is called to day as Paul warneth, Heb. 3.13. and when they labour to growe vp more and more, in grace and knowledge, as Peter requireth, 2. Epist. 3.18. and last verse, we see then how honourable, holy and happy the estate of all the children of God is, in being made partakers of this heauenly ointment, in not onely bringing forth the former blessed fruits and effects; as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies, and contraries to be refreshed and eased in the middest of our afflictions & aduersities, to be healed and helped of all the outward sicknesses of our bodies, and inward sinnes of our soules, to present vs as a sweet smelling sauour or odour in the nostrels of the Lord, to giue vs a glad heart and a cheerefull countenance [Page 111]both before God and man,The spirituall effect of this heauenly ointment. and to consecrate vs Kings, Priests, and Prophets vnto God, but also in bestowing vpon vs so high a dignitie, priuiledge and prerogatiue, as to make vs the elect vessels of such a diuine liquor, whereby we may be worthily tearmed, not the gally Pots, for that is too base a name; but rather the Allabaster boxes of so precious an ointment, yea and to be no siluer shrines, for that is too meane a mettall for such an excellent matter, and that not of Danae the Image that came downe from Iupiter, but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God, which discended downe from Iehoua himselfe.
This being that [...], of which first our Sauiour himselfe is called Christ, and we next his members, tearmed of the same Christians, that glorious title wherein we haue cause to ioie and reioice, for this is that precious ointment which Dauid figuratiuely prophesied, should first be powred vpon Aarons head, which is Christ, and then fall downe vpon his Disciples and Apostles, which were the goodly ornaments of the golden age of the Church;Psal. 133. and the [Page 112]beard as it were of Aarons body, annexed to the Head Christ; and lastly, which ran downe to the skirts of his cloathing, euen to the Preachers and teachers of the gospell which liue in this last age of the Church, which are as it were the hemme of Aarons garment, euen the lowest and least members of the Church, and last ministers of Christ. And not only vnto them, but vnto all the number of the elect and faithfull in generall, as being purfles and appurtenances of Aarons body the church, and partaking as being the communion of Saints in proportion, according to the measure of Gods gifts and graces, of this holy and heauenly ointment. The duetie therefore of vs all and euerie one of vs, is this, so to prepare our selues, as that wee possesse our vessels in holinesse and purenesse. As the Apostle warneth vs, euen to purge our hearts from all Hypocrisie, to cleanse our soules from all iniquitie, and to purifie our mindes from all impietie, that being washed with the water of regeneration, perfumed with the incense of faith, and seasoned with the salt of grace, and sweetned with the fruits of charitie, wee may be found fit vessels and sweet receptacles [Page 113]for so soueraigne an ointment. For as new wine (as our Sauiour saith in the gospell) must be put in new vessels, least that both perish; so must this precious liquor be powred into new and pure vessels that both may be preserued. For euen as the dead flies (as Salomon saith) doth cause to stincke and putrisie the ointment of the Apothecarie, Eccl. 10.1. So doe the carnall affections of our mortall bodies, corrupt and contaminate this spirituall ointment of the holy ghost, by making it to be vnto vs, not the sweete odour of life vnto life, but the bitter sauour of death vnto death, and to preuent it rather to our destruction and damnation, then to conuert it to our soules health and saluation. And thus much of the benefite or blessing, which they, vnto whom Iohn writeth, had receiued, euen an ointment. Now therefore to that which next followeth, of the person who bestowed the same vpon them; which is here said to be him that is holy.
From him that is holy.
There are many things in the Scripture which haue the name of Holinesse giuen vnto them, as they are often so tearmed;Holie. as the holy Temple, the holy Tabernacle, [Page 114]the holy lawe, the holy catholike Church, the holy gospell, the holy word of God, the holy sacraments, the holy Citie of Ierusalem, the holy Angels, holy Saints, holy priests, holy Prophets, holy ointment, holy oyle, &c. For it were infinit to repeate al, and too tedious to note & quoate their seuerall places, and these but in the inferiour degree of holinesse. This Attribute of Holinesse,Holinesse. more especially and most properly belonging to the lord God himselfe, one in substance, three in person; Holy Father, Holy Sonne, and Holy Ghost. As the Seraphins cried in Esaies vision 6.3. and the foure beasts in Iohns Reuelation, Apoc. 4.8. And Ambrose in his song, Holy, holy, holy; these being holy in themselues, & of themselues, they holy by them, euen by the imputation, participation, or imitation of their Holinesse. These holy essentially, they holy accidentally; these holy [...] in way of singularitie and excellencie aboue others, they in their degree & estate, as they can be capable of Holinesse. And first, that God the Father is oftentimes so called in the Scriptures, it is euident that we may seuerally make proofe therof Leu. [Page 115]20.26. Be holy vnto me, for I the Lord am holy, 144.13. The Lord is righteous in all his waies, and holy in all his workes, Esay, 1.4. The holy one of Israel. And therefore our Sauiour in his prayer in the gospel, calleth him by this name especially, Holy Father, Ioh. 17.11. And that Christ himselfe is so likewise tearmed, it is manifest: first by that of the Angel Gabriel in his annunciaation vnto Marie, when he saith, that an holy thing shall be borne of thee, Luk. 1.35. And by the Virgin Marie her selfe in her Magnificat, For he that is mightie hath magnified me, and holy is his name, Luk. 1.49. And by that of Peter, Ye denied the holy & iust one, and desired a murderer to be giuen vnto you, Act. 3.14. And this could not the Diuels themselues but cōfesse, euen when they were cast out of him, that he was euen the holy one of God, Mark. 1.24. This being verie requisite and necessarie both for himselfe and vs, that he being our holy high priest, might enter into the Sanctum Sanctorum, the holy of holiest for vs. And as saith the Apostle, Such an high priest it became vs to haue, which is holy, harmelesse, vndefiled, seperate from sinners, &c. Heb. 7.26. Lastly, that the third person in Trinitie [Page 116]is so tearmed it appeareth, being the spirit of God himselfe, which cannot otherwise be named without this title of holinesse, this being the proper attribute thereof; as it is euident euerie where in the gospell, when as it is not onely holy in it selfe, and of it selfe, but also holy by making others holy; both holy in cause, and holy in effect; holy by his owne instinct, and holy by inspiring others. But now of which of all these, which haue the name and title of holinesse, doth Iohn here say, that these babes had receiued the foresaid ointment? Certaine it is, that hereby cannot be meant any of the first sort of holy things, or holy men, which are but in the lower degree of holinesse, and which draw and deriue all the holines they haue from the other, as being the welspring & fountaine of Holinesse. For none of these are so good and gracious, as to purchase and procure so great & glorious an ointment, or of such woorth and worthinesse, as to giue and bestow so high and heauenly a thing, which is farre better and more blessed then themselues, no not the Apostles themselues, although they were the most holy of all other, next vnto our Sauiour [Page 117]Christ himselfe, were not able to giue the same. For although Symon Magus seeme to aske the holy ghost euen this ointment at the hands of the Apostles, as though it were in their power to giue the same; Yet it is otherwise, if we marke the words of the Scriptures; that is, that Symon Magus onely offered them money, on condition that they would giue him also the same power, which they had themselues, that vpon whomsoeuer he might lay hands, he might receiue the holy ghost, Act. 8.19. As Aug. himselfe hath verie well noted, there being no mention of giuing, but only of receiuing the holy ghost, De Trinit. lib. 15. cap. 26. He that gaue this ointment must needs be one of the three most holy persons in the Trinitie, either God the Father, or God the Sonne, or God the holy ghost. And yet can it not be said, that any one of these doth alone giue it, because it is indeed the common gift of them all; according to that olde Scholasticall rule of diuinitie sound enough.A rule in Diuinitie. Omnia opera Trinitatis ad extra sunt communia, and most certaine it is, that as the holy ghost in essence proceedeth both from the Father & the Sonne, as Athanasius euidently declareth [Page 118]in his Creed;Athanasius Creed. so the same holy ghost in effect: for the gifts and graces thereof, are conferred & bestowed to the publike profit of the whole Church, and to the priuate vse of some speciall children of God, by all the three persons in the Trinitie: for so Paul 1. Cor. 12.4.5.6. Now there are diuersities of gifts, but the same spirit. And there are diuersities of administrations, but the same Lord. And there are diuersities of operations, but God is the same, which worketh all in all. Albeit, because here is one especially pointed at, we must finde out which of the three he should be, that gaue this ointment vnto them, and which is here more especially said to be holy. First, although it may be said to be God the Father, because euerie good and perfect gift commeth downe from aboue from the Father of lights, as Iames, 1.17. Or that he is the holy one of Israel, as Esay, 1.4. Or againe, to be the holy ghost, because this ointment may seeme to be a gift of the spirit, and for that most properly he is called the holy ghost. Notwithstanding, if we marke the circumstances of the text, the purpose of the Apostle, and the drift and intendiment of the doctrine [Page 119]of the whole Epistle, the scope thereof being nothing els but this, euen to prooue Iesus to be Christ against Ebion, Cerinthus, Marcion and Carpocrates, with their sectaries, which were the Heretikes, Scismaticks, and Antichrists of this time. The same point which Iohn aymeth at, both in his gospell, and in his Reuelation, as it may more euidently appeare by the 22. v. of this Chap. Againe it is manifest by the coherence of the wordes, that by him in this place he meaneth none other but him,1. Iohn 11.7.2.1.2. whom in the 1. chap. 1. he calleth the word of life, and affirmeth to be the purgation of our sinnes, verse, 2. at whom he especially driueth, from whom he draweth and deriueth the whole tenour of his exhortation following vnto this my text, and so forth to the end both of the Chapter and the Epistle: besides it cannot so conueniently be vnderstood of God the Father, for that the giuing of the holy ghost is verie seldome or neuer ascribed vnto himselfe in the Scriptures, nor of the holy Ghost; for that the holy Ghost cannot fitly be said to giue it selfe this ointment, being as it is already declared, no particular gift or grace, fruit or effect thereof, but [Page 120]the verie spirite of God it selfe, which in the 27. verse, is said by the Apostle to dwel in them. And Aust. himselfe putteth this matter out of doubt, when he saith, Qui promisit, misit.
First therefore to declare the cause, that Christ did certainly promise and faithfully perfourme, in sending afterwards the holy ghost, and did oftentimes giue the same vnto his Disciples and others, there is nothing almost more common in the gospel; As in Iohn, 14.16.26. the 15.26. and the 16.7. and in manie other places which were too long to rehearse. Where although sometimes God the Father is said to send and giue the comforter; yet must we remember withal, that it is in the name and by the means and mediation of Christ alone. And therefore the Baptist likewise promised the same in Christs name, saying, that he should baptize with the holy ghost, and with fire, Mat. 3.11. at the first comming of Christ. As our Sauiour also doth himselfe in his owne person, when he saith, Ye shall be baptized with the holy Ghost, within these few daies, Act. 1.5. And this for his promise, now that he did likewise send the holy ghost accordingly, it appeareth Act. 2 [Page 121]when as vpon this day of Pentecost, hee sent the holy ghost in sensible and visible forme of firie clouen tongues, ver. 3. And that he gaue the holy ghost oftentimes, both before and after, it is manifest: As first, when hee endued his 12. Disciples with the holy ghost, and consecrated them his 12. Apostles; when as he first sent them forth by commission, to preach vnto the Iewes only, Mat. 10. Againe, bestowing the same spirit on the 70. disciples his forerunners, which he sent likewise to preach by two and by two, when he gaue vnto them power to treade on Serpents and Scorpions, and ouer all the power of the enemie, and that nothing should hurt them, Luk. 10.19.
Secondly, when he breathed the Holy ghost into his Disciples, when he commanded them by a second commission to go and preach vnto all nations, baptizing them in the name of the Father, &c. Iohn, 20.22. Mat. 28. And afterwards, when he replenished the 7. Deacons, Stephen, Philip, &c. and also Paul, Barnabas and Cornelius, with diuers others, with the holy ghost, as we may reade euerie where in the Acts. Now that he most properly deserued [Page 122]to be called holy, it is euident, not onely by that which is already said in this behalfe, but also shewing himselfe so to be in all respects; not only as he was God, but also as he was man, holy in his conception; for he was conceiued by the holy ghost, & ouershadowed with the power of the most highest. Holy in his birth without corruption, and holy in his death without destruction; holy in his tentation, wherein hee was victorious; holy in his transfiguration, wherein he was glorious; holy in his words, which were diuine oracles; and holy in his workes, which were heauenly miracles; holy in his prayers, which were feruent and faithfull; holy in his preachings, for they were earnest and powerfull; holy in all his afflictions, for they were pure; holy in all his actions, for they were perfect. Finally, holy in all his goings out and comming in. And therefore without all question, he only is the person who is here said of Iohn to be Holy, and of whom, they to whom he writeth, receiued the foresaid ointment. Now for the vse of this vnto our selues.
First, for those that haue already receiued the holy ghost, or any gift, grace, and [Page 123]fruit thereof, they must not bragge, boast or be bolde thereof, as so to presume of their owne worthinesse, as though they had obtained it by their owne merit, when as they can neither possibly procure it of themselues, nor purchase it by any means; for euerie good and perfect gift commeth downe from aboue from the Father of Lights, Iames, 1.17. Christ Iesus, being the onely bestower of this ointment, from whom it proceedeth, who hath promised it, and who hath prepared it for all those that are able and capable of such a blessing; and therefore let them remember what the Apostle saith, to plucke downe the Peacocks feathers of all prowd presumers, which are carried away with an ouerweening conceit of their own endowments. What hast thou, that thou hast not receiued? &c.
Secondly, for those that haue not at all this ointment, but want as yet such necessarie graces as are meete for their calling, let them hold vp holy hands, and lift vp holy hearts vnto him that is holy, especially vpon the Lords holy Sabaoth day in Gods holy house, and by holy prayer to aske this holy ointment, and endeuour to [Page 124]be holy as he is holy, and to serue the Lord in holinesse all the daies of their life, and they shall certainly bee endued with the holy ghost and heauenly spirit of God, and shall fully be replenished with al complements conuenient for their vocation, according to that promise of Christ, Luk. 11.13. That the holy ghost shall be giuen them that desire him, we must not then aske this ointment, that is the Holy ghost; neither of the Pope as the Catholikes do, who chalengeth arrogantly and presumptuously vnto himselfe, to haue authoritie to giue the same, with all the gifts thereof; and therefore weareth a girdle about him, hauing seuen keies, with seuen seales hanging thereupon, according to the seuenfold grace of the holy ghost, of binding, loosing, shutting, opening, sealing, resigning and iudging.
Pascall the second, Byshop of Rome succeeding Hildibrand, and more hautie then he, being the first that tooke vnto him this girdle of vanitie, contrarie to the Apostles girdle of veritie, putting it vpon him as an ornament of his holinesse, or rather as a monument of his blasphemie, and as a recognisance of his heauenly power, or as [Page 125]a resemblance of his hellish pride and presumption. Nor of Symon Magus, as his sectaries, the horrible Heretikes, the Simonians did, who tearmed him & his strumpet Selene the holy ghost, as the Samaritanes called him the great power of God, Acts, 8.10. Nor of the Apostles as Symon Magus himselfe did, Act. 8.19. because it is not in their power, nor of any other Saint or Sorcerer, holy or vnholy, Archheretike or Antichrist whatsoeuer. But of him which is here said to be especially holy, [...], in way of singularitie and excellencie aboue all other, who onely giueth it, and in whose name, and for whose sake it is onely giuen. And thus much and no more would I speake of these words, & so finish this first principal part of my text; but that our aduersaries the Papists, who absurdly abuse this place,Catholiks. as they do many other; wresting it to their Hypocriticall purpose, and forcing it to stablish their Hereticall doctrine, doe vrge me to contend with them in a matter contrarie to manifest truth. Seing that they are not ashamed corruptly to depraue these words, in confirmation of their forged Sacrament of extreame vnction, and [Page 126]applying them vnto themselues grossely after this manner:The Popish forged Sacrament of extream vnction. That by this ointment, the Apostle here meaneth nothing els but extreame vnction, and that it onely appertaineth vnto them, because they are Catholike, and that they haue the same (as the Apostle saith) from him that is holy; that is, from their holy father the Pope and Byshop of Rome.
First, therefore of their vnction, what affinitie it hath with this our ointment. Secondly, how fitly they may be called Catholikes, as Iohn tearmeth this his Epistle Catholike. And thirdly, what agreement there is betweene him that is here called holy, and their holy, or rather vnholy Father the Pope. For the first, their extreame vnction, the Catholikes describe the same after this manner:The matter. As for matter to consist of oyle oliue consecrated by a Byshop, the vse thereof to anoile the sicke aboue and beneath, forward and backward, vpon the eies, eares, mouth, nose, hands and feete; a man vpon the reines of the backe, and a woman vpon the belly; filthy to speake of vs, and more filthy to be done of them; because say they, concupiscence raigneth most in those parts.The forme For forme, the words [Page 127]of the Priest in the time of the annointing,The vse. the effect thereof, to put away forgotten sinnes, and to purge all veniall sinne committed by mispending our sences; a Sacrament as they tearme it, comfortable to the soule, and healthfull to the body, as farre forth as it is expedient, the holy Ghost, strengthening the weake with grace, against the violent assaults of the Diuell, and the fearefull terrour of death, other circumstances and ceremonies belonging here vnto these.The circū stances & ceremonies therof. The minister thereof sent for by the patient, who must first be confessed of his mortall sinnes and receiue absolution, & then humbly desire for Gods sake this extreame vnction. And if happily the party want any of the fore-named members, then must the next adioyning parts vnto the same be anoiled: for this reason as they alleadge, because they haue those members grounded in the soule. But with this double caueat. First, that the persons that are capable of this vnction, must be men and women, which haue reason, discretion and deuotion to require and request the same, and not babes or infants; and those, such as lie in perill of death by Gods visitation, and not by violence [Page 128]of warre, or at the time of execution. This Laurence Ʋaux, that compendious compiler in English, of Catholike Catechismes. But Kamnisius that Canon of Catholikes, and pillar of Poperie, in his Catechisme first saith as concerning this vnction; that we must beleeue whatsoeuer the Catholike Church hath constantly taught. Then he defineth the same after this manner: To be an holy signe instituted in consecrated oyle, as whereby, heauenly vertue is applyed to the sicke for the health, not onely of the soule, but also of the body by diuine institution. I come as neere his owne words as I can, And goeth further in bringing in the testimonie of of Iames the Apostle in confirmation hereof, Chap. 5.14. Is any sicke among you? Let him call vpon the Elders of the Church, and let them pray for him, and annoint him with oyle in the name of the Lord, &c. This as a precept, and withall, alleadging the example of the Apostles for practise thereof, Mark. 6.13. that they annointed many that were sick with oyle, and healed them. And the Tridentine Councell denounceth a fourefold Anathema, or bitter curse against all those that shall not acknowledge [Page 129]and accept the foresaid extreame vnction as a Sacrament, with all the ceremonies belonging thereunto before mentioned. But Bellarmine the great Champion of Rome, and refiner of many grosse errours of other drossie Papists, although he seeme not in euerie respect to admit the former doctrine, but maketh exception of that place of Marke, as that the oyle there, not to be the verie Sacrament of vnction, but onely a figure, shadowing, and insinuation of the same. Herein warring and iarring from the rest of his fellowes, in this answering vnto his name: yet in effect doth he conclude and confirme that which the other said before. All which let vs consider, and compare the oyle of Iames with the ointment of Iohn, and the Apostles annointing with the Priests anoiling. Theirs, a materiall oyle of oliues; ours, the spirituall ointment of the holy Ghost; theirs, hallowed by a Romish Byshop; ours, sanctified by the great Byshop of our soules, Christ Iesus: theirs, outwardly anoiling the bodie; ours, inwardly annointing the soul; theirs, against corporall diseases; ours, against spirituall sicknesses; theirs, at the perill and point of death; ours, at all times [Page 130]and seasons; theirs, must needs haue confession going before; ours, faith the onely meanes to obtaine the same; and theirs, not for infants in any wise; ours for babes, for so our Apostle calleth these that are here said to haue this ointment.
Now to trie their extreame vnction, how it is allowable by the touchstone of the word of God, and agreeable to the analogie of faith,Catholikes high traitors against God first in making it a Sacrament. First we accuse them of high treason against the diuine maiestie of God, for forging this and other sacraments & seales, when as he himselfe hath ordained and appointed but two only, as his Petty or Priuy seale of Baptisme, and his great or broad seale of Eucharist; for which, they may truely be tearmed Sacramentaries themselues, as they falsely call vs. Secondly, in the matter and element thereof, they shew themselues absurd, when as they say that a Byshop must needs consecrate the same, when as they make any common hedgepriest among them, sufficient to consecrate the greatest Sacrament of all other, as they will not denie of the Lords supper by vttering onely these words; Hoc est corpus meum, which they therefore call the words of [Page 131]consecration. Thirdly, in the vse ridiculous and filthie, in anoiling a woman on the belly, no holy action but an vnseemely gesture, not to be named with pure lippes, nor to be heard with chast eares, for the forme without forme, the words of the Priest, not the written word of God, when as in euerie Sacrament the word ought to be added to the element. As Aust: Austin. Addatur verbum ad elementum & fit Sacramentum. Fourthly, for the effect which they make double, both voide and vaine; the first for healing of the sicknesses, which neuer happeneth; the second for remission of sins, which is friuolous in two respects. First, because this is the effect of the Eucharist; and secondly, because it immediately followeth the absolution, & therfore altogither needlesse. Lastly, for all the rest of the circumstances and ceremonies belonging thereunto, being altogither fond and foolish; and the reasons thereof are rude and ridiculous, for the annointing of so many and outward members, or those adioyning vnto them, whē as a Sacrament as they cannot but confesse, concerneth rather the soule and the powers thereof, then the bodie, and the parts thereof, for the patient [Page 132]alwaies to require it of necessitie which oftentimes cannot be, when as sick persons most commonly lie speechlesse at the point of death.
And againe, in depriuing those of the benefit of this their Sacrament, which seeme to haue most need thereof: As malefactours that are put to execution, and souldiers that die in warres, when as the Sacraments ought to bee common to all that are capable thereof, for those places of Scripture which they alleadge for the foundation and confirmation thereof. As first for that of Marke, although herein they discent among themselues, some of them leauing this holde, as taking it to be weake for their defence, as the Tridentine Councell; Bellarmine and others, who seeth not that the example of the Apostles maketh little for their purpose, being altogither extraordinarie and miraculous, being an especiall and peculiar prerogatiue power giuen vnto them, for the time of their first receiuiug of the Gospell, that by such workes of wonder the simplicitie of the word should be established by signs following, as it is Mark. 16.26. when if we should for their healing of the sicke, [Page 133]attribute that to the vertue of the oyle which is to be ascribed to the grace of the spirit of God, and gift of the holy Ghost, granted vnto them by Christ himselfe. To adde authoritie vnto this calling, his Disciples should rather be called Apothecaries then Apostles, and this oyle to be accounted not a Sacrament but a medicament, and rather an impediment then an Adiument to their miracles, which facultie by that manner and meanes to cure diseases, our Sauiour did not vouchsafe to bestowe vpon the posteritie of these primitiue pillours of the Church, by any hereditarie right and ordinarie custome, but only for a season made it to be a seale vnto the Gospell then preached. And secondly for that of Iames, which they abuse with common consent most superstitiously, corrupting the olde institution, and blending with all newe fangle inuentions and verie vnskilfully vsurping it as a continuall tradition, and turning the temporarie vse thereof into a perpetuall practise, without the warrant or witnesse of the word; therby arrogantly assuming to themselues equall authoritie with the Apostles, and prowdly presuming of the semblable spirituall [Page 134]power too too simply making that a Sacrament, which offereth vnto vs no other thing signified, which our faith should apprehend; but onely that which was forthwith effected, euen an healing, when as by as good reason, & for as good cause, they might make the clay made of dust and spittle by our Sauiour, wherewith he healed him that was borne blinde. The hem also of Christs garment with which he cured the woman of the bloudie flix and manie others, Matth. 8. the chirchiefes and handchirchiefes that came from Pauls body, and healed manie diseased. And finally Peters shadowe which likewise healed manie, Act. 5.15. to be Sacraments, by making euerie meane of healing to be a Sacrament, as they haue alreadie filled the word with Sacraments, by making euerie misterie therein to be a Sacrament, and so to number not seuen, but seuentie Sacraments at the least. But this their Apish imitation of the Apostles, cannot bring in vre againe that heauenly operation, which ceased 1500. yeares ago.Iames. 5.15. And besides, it is manifest (if we mark the words of Iames) that it was not the force of the annointing with oyle, but the efficacie of the prayer of [Page 135]faith that should saue the sicke, and therefore ought now only to be vsed both publikely and priuately without others.
And againe, lastly the Apostle in those words, in the name of the Lord, setteth not the forme of this their Sacrament, as Beliarmine will haue it, but onely giueth al Christians a prouiso, how they ought to pray, that is not to vse any Diuelish enchantments, Magicall charmes, and Idololatricall inuocations, as doth Iohn also giue the like caueat vnto them,Iohn. 4. vnto whom he writeth in the cōclusion of this his Epistle, when he saith: Babes, take heed of Idols; that is, from all idolatrous worship, seruice and inuocation, but faithfully to call vpon the name of the Lord,Iohn 1.5. 12. euen the Lord onely who he saith in the next verse 16. can and will raise vp the sicke. And thus much of their extreame vnction how farre it differeth from our ointment in this place. Now of the second point briefly, for challenging this ointment to thēselues, because they are Catholiks and for that the Apostle entitleth his Epistle,Catholike Epistle, how taken. a Catholike Epistle: Iohn tearmeth his Epistle, so as it signifieth in the originall as Generall, because it was not written to any particular [Page 136]Church, as Paul to the Romans, Corinthians, &c. or directed to any priuate person, as likewise to Timothy, Titus and Philemon: or as our Apostle Iohn his second & third; To the elect Lady, and to Gaius, but in common, belonging to all the newe borne Christians in that time: or likewise Iames both Peters and Iudes Epistles, but they not so Catholike, because they are of a particular Church, euen Rome, which cannot be vniuersall, because it is but a part or member of the whole Church (if we may call such an Apostolicall Synagogue by that name) except we wil tearm it Catholike, as the common woman, so named for her naughtinesse. For neither can they be Catholike, according to the true originall notation of the word, nor as the same more commonly and customably, then syncerely and sensibly, in the Ecclesiasticall Historie and auncient Fathers is vsed for the Orthodoxi; that is, for those that were of a sound iudgement in matters of faith. Neither Arrians, Donatists, Nouatians, Pelagians, nor any other sort of Heretikes, when as they are not so, but contrariwise such as haue a tacke and taste of these Heretikes; and of all other whatsoeuer. [Page 137]And for the third and last thing which in a word we will conclude, how can the Pope be named an holy father, vnlesse it [...] as Plautus calleth a bad fellow Homo sacerrimus, Catholike, so called why. when as although he sit as God in the temple of God, shewing himselfe that he is God; he is Antichrist, and exalteth himselfe against al that is called God, or that is worshipped, 2. Thess. 2.4. And who is full of the name of blasphemie, being drunke with the bloud of Saints and Martyrs of Iesus;A poct. 17.1.5. and finally which is aduersarie and contrarie vnto him that is here called Holy, euen vnto Christ himselfe in all respects. As Beza hath verie well and excellently set downe at large in his booke intituled Antithesis Papae & Christi, Antithesis papae & Christi. to the which I referre you, for the further proofe. And thus of these words, and of the whole first principall part of my text.
And ye haue knowne all things.
In these words, as in my first diuision I haue declared, being the 2. principall part of this my text, is contained in effect, that followeth vpon the former as of the cause: which is first generally knowledge, then particularly an absolute knowledge, euen of all things; of both which in their order. But [Page 138]before I enter into the discourse thereof, somewhat of this first word And, in the originall [...]: [...]. which as I said before of the other And and [...], in the entrie of my text, as that it is not to be taken as it is translated, not for a copulatiue, but for an exceptiue; so here for a causall coniunction. And as to be interpreted But, so here For, and not And: as it is euident by manie semblable places of the Scriptures, as Psal. 108.12. O helpe vs against the enemy: and in the Hebrew, but to be translated, For vaine is the helpe of man, likewise Esay the 6.4.5. Thou wert angrie O Lord; and as it is in the originall And, but to be interpreted, For we haue sinned. So Luk. 1.42. in those words of Elizabeth vnto Marie, Blessed art thou among women, [...]: in the Greeke but, in steed of for, for because the fruite of thy wombe is blessed. Euen so in this place our Apostle proueth, that they had the former ointment by an argument from the effect, as appealing vnto themselues, they could not finde and feele it to be in themselues, by reason of that wisedome & knowledge of the which they were made partakers; and that not shallow or slender, but compleate and sufficient. But before we speake [Page 139]of this,Knowledge let vs say somewhat of knowledge in generall; as to shew what a notable gift of God knowledge is, and how greatly these to whom the Apostle writeth, are bound and beholden vnto our Sauiour Christ Iesus, and how thankfull and how duetifull they ought to be vnto him for so great a benefit, and blessing bestowed vpon them.
First therefore for knowledge, although rude and rough-hewed Aiax in Euripides sometimes said as being a Martialist,Aiax in Euripides. affecting armes, rather then a Mercurist giuen to the Artes, or rather in his mad moode to crosse his wise and learned enemy Vlysses, [...], That to know nothing, is the sweetest life of all. Againe,Agricola de vanitate Scientiarū. although Agricola write a booke of the vanitie of sciences in comparison of the veritie of the science of sciences, Diuinitie it selfe: And finally,Salomon. although Salomon hee say, That in the multitude of wisedome is much griefe, and he that encreaseth knowledge, encreaseth sorrow, Eccle. 1.11. speaking this of humane learning and knowledge of all worldly things, with the which he was now so inglutted, that being a new regenerate, a mortified man, he did altogither [Page 140]loath the same. Notwithstanding true is that olde Greeke Prouerb: [...], no sweeter thing in the world then to know all things. And therfore the Poet accounteth him the most happy man that knoweth the cause of all things,Virgil. Foelix qui potuit rerum cognoscere causas. This is it that maketh a difference betweene man and bruite beasts. For so saith the Psalmist, Man being in honour hath no vnderstanding, but is compared to the beasts that perish, 49.20. and betweene blessednesse and miserie, as saith the same Prophet, Blessed is the man O Lord, whom thou instructest and teachest in thy Lawe, and betweene this life and the life euerlasting: as our Sauiour in the Gospell.Iohn 17.3. This is life euerlasting to knowe thee to be the onely true God, and him whom thou hast sent Christ Iesus. This is that hath made manie to wast their goods, weaken their strength, spend their spirits, intoxicate their braines, and abridge their life, according to that olde Greeke Prouerb, [...]. And finally this is it, that hath caused, many to take great paines in trauell, euen to crosse manie seas and to compasse manie lands vnto the vttermost coasts, quarters and [Page 141]corners of the world, not sparing to wearie their bodies, to spend their yeeres, and to leaue their owne countrey, that they might attaine vnto this. As it may appeare in those two famous Philosophers, auncient Pythagoras and Diuine Plato, Pithagoras. Plato. of which the one trauailed into Egypt to be instrucin Diuinitie, into Caldea to be taught Astrologie, and into Metapontum to learne to make lawes. The other into Italy to be instructed better in Philosophie by the Pythagorians, into Egypt where it is thought he read the bookes of Moyses, into Sicise to see the firie gulfe of Aetna, and into Aethiopia and India among the Massagetes and Bracmans, to conferre with the Dypnosophists and Gymnosophists, and to heare that noble Philosopher Hiarchas reading in his golden chaire. But to leaue prophane Histories, and to come vnto the Scriptures. This made the Queene of Saba, or the Queene of the South to come from the vttermost partes of the earth to heare the wisedome of Salomon, as our Sauiour;Queene of Saba or South. Eunuch, Act. 8. this brought the Eunuch from Candace Queene of Aethiopia vnto Ierusalem, to be instructed of Philip the Euangelist. This drew the wise men of the East from [Page 142]the farthest parts of Persia vnto Iewrie,The wise men of the East. Matth. 2. to learne where Christ should be borne. This finally made the common people of the Iewes to flocke and flowe to our Sauiour Christ Iesus, euen from all places, from euerie Citie, towne and village, following him in great multitudes out of Galile,Mat. 4.25. Decapolis, Ierusalem, Iudea, from beyonde Iordan, and the sea coasts of Tyre and Sidon, and that on foote, leauing their own houses and homes, hungrie and thirstie, their bodies almost famished, and their soules fainting within them, only to heare the gratious words that proceeded out of his mouth, and to be taught the misteries of the kingdome of heauen: of whome saith Augustin in this respect, Taedium accedendi studium audiendi superabat. And no maruaile, seeing this is one of the especiall graces, chiefest gifts, and fairest fruits or the holy Ghost, and spirit of God, which Christ Iesus hath bestowed vpō his church and the members thereof. And therefore 1. Cor. 12.8. is first placed wisedome, and then knowledge, as in the 1. Cor. 14.1. Among all spirituall gists, Paul preferreth prophesie, which cānot be without knowledge, as being an effect thereof, as without [Page 143]the which, we should blūder in blindnesse, grope as it were at noone day, and finally fall into the darke dungeon of errour. As our Sauiour vnto the Scribes and Pharises in the Gospell, You erre not knowing the Scriptures nor the power of God. First reproouing them of errour, & afterwards obraiding against them the cause thereof, euen want of knowledge; whereas contrariwise the hauing of knowledge is a light vnto our feete, and a lanterne vnto our pathes, whereby the eies of our soules are opened, the vnderstāding of our minds is illuminated, and the powers of our harts are enlarged, to conceiue and perceiue those things, that belong both to this life, and the life to come. If then knowledge be such an excellent thing, with what studie and endeuour, yea and with what pains and importunitie ought we to labour to attaine vnto it? Euen to leaue no meanes, vnwrought, no waies vnsought, that we may be possessors of so precious a Iewell, and so inualuable a treasure. And so to seeke after knowledge, that we care not for it alone, and contemne al other things, as not so to stuffe and puffe vp our selues therewith; as that we doe not as the Apostle [Page 144]forewarneth, Rom. 12.3. [...], but to ioyne with our knowledge, charitie; with our science, conscience; with our speculation, practise; and with our contemplation, [...] action. This being that sweete coupling and louely lincke, which the word of God commandeth and commendeth vnto vs, the one being friuolous and vnfruitful without the other; as knowledge without charitie to be nothing els but madnesse; as Festus thought of Paules knowledge, when hee obiected against him; that too much learning had made him mad, or vanitie, That knowledge puffeth vp, but charitie edifieth. And charitie without knowledge, to bee nothing els but a fond affection, and a deuout dotage; but both these combined togither like two twins with two wings equally poised, shall giue vs a speedie flight vp into the heauenly aire of the paradise of God; for the one being seasoned with the other, will make them both sauorie and sweete in the taste, both of God and man. So shall there bee neither errour in our knowledge, nor default in our Action: which all Christians ought especially to looke vnto. As hereupon Aug: he saith; [Page 145] Cum cognitio & actio dona sint Dei, & beatum hominem faciant, sicut in cognitione cauendus est error: sic in actione cauenda est nequitia. Errat autem quisquis putat veritatem se posse cognoscere, cum ad huc nequitèr viuat. De Agone Christi, cap. 13. Aug. de Agone Chri. cap. 13. And therefore Peter giueth the like caueat vnto those vnto whom he writeth in the conclusion of his latter Epistle, and the two last verses: That seeing they had the knowledge of the Scriptures, they should beware least they fall not from the stedfastnesse of the truth, by being plucked away by the errour of the wicked; but should growe vp more and more in grace and knowledge, 2. Pet. 3.17. But what shall we saie to the counterfaite Catholiks of the Church of Rome? among whom, although they bragge and boast of their knowledge and charitie, it is nothing els but an Odissea of errors,Odissea errorum Ilias malorum. and an Ilias of euils, that I may vse the prouerbs, although profaine, yet properly applied vnto them, whose knowledge is nothing els but ignorance, and their religion Idolatrie, their learning errour, their life euill, their doctrine heresie, and their deuotion hypocrisie: who are blinde leaders of the blinde, telling the people that Images are [Page 146]lay-mens bookes,Canis in precepi. and teaching them, that ignorance is the mother of deuction, being themselues like the dogge in the manger, and semblable to the Scribes and Pharises, of whom our Sauiour: because they shut vp the kingdome of heauen before men, neither going in themselues nor suffering them that would enter to come in, Mat. 23.13. And as those Heretikes, of whom Aug: Superbi sunt, & non possunt discere, quia credere nolunt. De Agone Christi, cap. 15. or as he saith afterwards in the same booke of the Manichees, Tam caeci sunt isti, vt scripturas manifestas non intelligant, aut tam negligentes salutis suae, vt omnino non legant, cap. 28. And as for the common sort of them, which are contemptuous recusants and Non communicants, are they not altogither nusled, and misled of them only in superstitious ceremonies, without anie smacke or tacke of anie sound Christian doctrine? As though the same concerned them not, perswading them to make more account of a mumbled masse and mattens, then of the Diuine truth of the Gospell. So that of them also may it be said in this respect, as Aug: in the same booke and Chap: of the same Heretikes, [Page 147] Sed isti homines decipiunt eos, qui negligentes sunt in Catholica fide, & ipsam fidem suam quae in scripturis manifesta est nolunt discere; & quod est grauius & multum dolendum, cum in Catholica fide negligenter versantur, Haereticis diligenter aures accommodant: by whose perswasion the simpler sort are so hardly confirmed in obstinacie and contumacie, that with the deafe Adder they will stoppe their eares, and will not heare the voice of the charmer, charme he neuer so wisely; that I may vse the wordes of the Prophet Danid. Great therefore was the effect of this excellent ointment, whereby they were made partakers of so heauenly a blessing, an happie and thtise happy estate in comparison of those miserable Ideots, which dissolutely neglect knowledge of those wretched castawaies, which stubbornly contemne so gracious a gift; and finally of those of the accursed crue, which of set purpose withstand and gamesay the truth of Christs Gospell against their own consciences. Of which three sorts of the enemies of knowledge, there are too manie in these daies, which is most lamentable in this noone light of the Gospel: And this of knowledge in generall.
But to come to the verie words of our Apostle, who saith not here, that they haue onely a bare and naked knowledge, but an excellent, absolute and perfect knowledge, euen that they knowe all things; then the which there cannot bee a more bountiful blessing bestowed vpon any the children of God in this life, being the faithfull performance of that sweete promise, which God made first by the Prophets in the olde testament, and after in the new testament by Christ himselfe. As first that of Esay, 54.13. rehearsed by our Sauiour, Ioh. 6.45. They shall all be taught of God. Againe that of Ieremy, 31.33. repeated by the author of the Hebrewes, ch. 10.16. Behold, this is the new couenant that I will make with the house of Israel. After those daies (saith the Lord) I will put my law in their inward parts, and write it in their hearts. I will be their God, and they shall be my people: and they shall teach no more euerie man his neighbour, and euerie man his brother, saying; Know the Lord, for they shall all know me from the least of them to the greatest, &c. And lastly, not to heape vp too many places to this purpose, that of Ioel. 2.28. alleadged by Peter, Act. 2.17. And [Page 149]it shall be in the last daies saith God, I will powre out of my spirit vpon all flesh, and your sonnes and your daughters shall Prophesie, &c. As thus the Prophets, so our Sauiour in the Gospell Ioh. 14.26. where he setteth downe both the cause and the effect. As the Apostle in this place: But the comforter which is the holy Ghost, whem the Father wil send in my name, he shall teach you all things, and bring all thinges to your remembrance which I haue toulde you. And the 15.15. Henceforth call I you not seruants, for the seruant knoweth not what his maister doth; but I haue called you friendes, for all things that I haue heard of my Father, haue I made knowne vnto you. Againe, 16.13. Howbeit when he is come which is the spirit of truth, he wil leade you in al truth. And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance, ver. 27. when he saith, Ye neede not that any man teach you, but as the same annointing teacheth you all things. First, because as Aug. saith, Nihil scire est bruti, omnia scire solius Dei, quaedam vero scire, quaedam nescire hominis. These Christians being therfore but men, they could not knowe all things. Againe, they being but Babes, as [Page 150] Iohn tearmeth them oftentimes in this Epistle; that is, new plants in the garden of the Lord, young scholers in the Schoole of Christ, tender nouices in the house of God, and late conuerts to the Gospell, such as were freshly Catechised in the Articles of the faith, and rawly instructed in the first principles and rudiments of Christian religion; who because they could not brooke strong meates, were faine to be fed with milke as yet, and therefore could not haue such a depth of knowledge, as to vnderstand all things, being herein not vnlike to the Hebrewes; of whom the Apostle saith, Heb. 5.12. and 6.1. that they were so farre from perfection, that they had need be taught the doctrine of beginnings. And againe, how could these men know all things? when as the verie Apostles of our Sauiour themselues, although they had been Christs continual Disciples, and were daily taught of him both publikely and priuately, by the space of three whole yeares and more, bewraied themselues oftentimes in the Gospell, to bee meerely and miserably ignorant in many matters and misteries of the common saluation; yea euen after they had receiued [Page 151]this ointment, that is, were inspired with the holy Ghost. As Mat. 16.6. when as our Sauiour giuing them a caueat to take heed, and beware of the Leauen of the Pharises and Saduces, they ignorantly misunderstood him to haue spoken of the materiall leuen of bread, and not of the spirituall leauen of false doctrine and heresie. Againe, when as they could not vnderstand that plaine parable of the tares, but must needs haue our Sauiour to expound the same vnto them, Matth. 13.36. Notwithstanding our Sauiour had tolde them before, that they might marke the better, that it was giuen vnto them to know the misteries of the kingdome of heauen, but to others it was not giuen, verse, 11. Againe, when as our Sauiour telling them apart by the way as they iournied with him, Behold, we go vp to Ierusalem, and all things shall be fulfilled to the sonne of man that are written by the Prophets; for he shall be deliuered vnto the Gentiles, and shall be mocked and spitefully intreated and spitte vpon; and when they haue scorned him, they wil put him to death: but the third day he shall rise again. They notwithstanding vnderstood none of these things, and this saying was hidde [Page 152]from them; neither perceiued they the things which were spoken, Luke. 18.31.32.34. besides many other infirmities, wants, and errours, which were too long to rehearse, and by which they made our Sauiour and their Master ashamed of them, euerie where mentioned in the gospell: yea and the chiefest among them euen Peter and Iohn, who were accounted pillars, euen by Pauls confession, Gal. 2.9. First for Peter, although Aug: call him Aries gregis Dominici, euen the bell-weather of Christs flocke; yet what saith the same learned Father of him, reckening vp his negligences and ignorances, if not greater scapes and fowler faults, saying; Cum in mari titubasset, cum Dominum carnaliter à passione reuocasset, cum aurem serui gladio praecidisset, cum ipsum Dominum ter negasset, & cum in simulationem postea superstitiosam lapsus esset. De Agone Christiā. cap. 30. And for Iohn also, although he leaned on Christs breast, of which as a learned father saith, he squeesed out much matter of profoūd wisdome and knowledge, and is called the diuine, as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe. And therefore resembled also to an Eagle, for [Page 153]soaring aloft aboue the rest of the Euangelists, to the highest misteries, to the kingdome of heauen. Yet how euidently did he togither with his brother Iames, declare his ignorant arrogance, or his arrogant ignorance, when as he asked of Christ, to sit either on his right hand or on his left, in the kingdome of heauen; neither knowing what hee generally asked, nor vnderstanding particularly, what it is to be on Christs left hand, Mat. 20. And afterwards, when as he so grossely erred, not once but twise, euen in the middest of his Reuelations, in not knowing an Angel from Christ Iesus himselfe; and therefore would haue worshipped the creature for the Creator, Apoc. 19.10.22.8. Moreouer, the verie Angels themselues knowe not all thinges, although they be called Cherubins in the Hebrew, and [...], of their perfect & absolute knowledge aboue all other creatures, as it is manifest, Ephes. 3.10. where it appeareth, that the fellowship of the mysterie, which from the beginning of the world had been hid in God, was but now, that is in Christs time and not before, made knowne vnto powers and principalities in heauenly places; [Page 154]yea and Christ himselfe is said by the Apostles, not to be seene of Angels, but after a while, euen after his manifestation or incarnation in the flesh, and then iustified in the spirit, then seene of Augels, &c. 1. Tim. 3.16. Furthermore, when as our Sauiour Christ Iesus himselfe, as he was man, knew not all things, as he confesseth of himselfe in the Gospell: That of that day and houre, speaking of the last day of his second comming to iudgement, knoweth no man, no not the Angels of heauen, but my Father onely, Matth. 24.36. and as Marke, hath neither the sonne himselfe, 13.31. And therefore saith our Sauiour againe, That to know the times and seasons, hath the Father only put in his owne power, Act. 1.17. Lastly, how could these men know all things, when as Paul saith, that our knowledge is vnperfect, and that we know but in part now, that is in the world; but that then, that is hereafter, in the life to come, wee shall know euen as we are knowne, 1. Cor: 13.12. And againe, the same Apostle before in the same Epistle saith, That if any man thinke that he knoweth any thing, 1. Cor. 8.2. hee knoweth nothing yet, as he ought to know; yea and this modestie, had the learnedst and [Page 155]the wisest of all the heathen Philosophers, by the Oracle of Apollo himselfe, euen Socrates to acknowledge of himselfe, that this one thing he knew, that he knew nothing. What then shall we say to all this? Euen briefly, and in a word, thus: That for the knowledge they had, and for all those things they knewe, of which noe doubt they had a great measure, by the benefit of the annointing which they had receiued, they did not knowe the same of themselues as of their owne wit, labour, industrie, desert, or dignitie, but that they were endued therewith, by the gift and grace of the holy Ghost; and that therefore they were humbly, and thankfully to referre and resigne all their vnderstanding vnto the spirit of God, by whose blessing they had receiued the same; or els thus, all those things which they knew, were neither erronious lies, nor false fables, nor humane precepts, nor vnwritten verities, nor doubtfull dreames, but the sound and holesome, syncere, & holy truth of Christs Gospell, infused in their soules, by the sweet influence of this precious ointment, and instilled into their hearts by the heauenly dewe of diuine grace. Or againe [Page 156]thus, that indeed they perfectly knew all those things, that were necessarie vnto their soules health and saluation; that is, Christ and him crucified, Iesus and the Resurrection, which was so sufficient for thē, as that they needed no other secular know ledge or carnall wisedome, of any humane and prophane Artes, and sciences whatsoeuer; for as a learned writer saith, The Apostle writeth not here vnto these Christians. Adulatoriè tanquam ad elementarios, as flatteringly, to soothe & smoothe them vp in their infancie and ignorance, for he oftentimes tearmeth them babes, not as carnall or as babes in Christ, but as spirituall; not such as Paul calleth the Corinthians, 1. Epist. 3.1.2. to whom he gaue milke to drinke, and not meat to eate, but such as he would haue had the Corinthians to be,1. Cor. 14.20. not children in malitiousnes, but in vnderstanding, of ripe age, nor yet vaingloriously to vaunt or boast himselfe of them being their Doctor, as a bragging schoolemaster of his good schollers, that profit vnderneath him, because afterwards verse 27. that they had no need that anie should teach them, for he arrogateth nothing vnto himselfe, but attributeth all vnto [Page 157]to Christ Iesus, when as he telleth them as it is in my text, that they haue knowne all things, not by his instruction, but by the vnction of him that is holy. And therefore also in the 27. ver. he saith againe, that the annointing that they had receiued, and dwelled in them, did teach them all things. Neither is this to be meruailed at, that they should be said of our Apostle to haue knowne all things, when as they knew but Christ onely, and those things that concerned the common saluation, which to know was all sufficient for them, & would alone without any supply of other knowledge whatsoeuer, bring them to eternall life. For so our Sauiour, This is life eternal euen to know thee to be the onely true God, and him whom thou hast sent, Christ Iesus, Ioh. 17.3. And therfore Paul ingenuously professeth no other knowledge, although he did abound in all humane learning, and that with a protestation, saying: God forbid, that I should reioice in any thing, but in Christ and him crucified: for as Christ the onely holy one, is the scope of all the scriptures, both being the complement of the Lawe, and the intendiment of the Gospel So to knowe him, is to know all things, [Page 158]whatsoeuer Scripture can teach vs, or nature can tell vs; wherewith God will enlighten vs, or man can learne vs. So that in this respect, are those two olde Prouerbiall verses found true,
As for the secular knowledge of other worldly things, it is either superfluous or superstitious, vanitie, or curiositie, such as a Christian man may well be without, and the want whereof, will not make him the more godly learned: for as Aug. saith, there is Docta ignorantia, Docta ignorantia. Rom. 12.3. a learned ignorance, when as a man is wise vnto sobrietie, and will not dare to learne that which God wil not vouchsafe to teach, and will not offer to open his care to heare, that which the holy Ghost will not proffer his mouth to vtter, euen the profound mysteries, deepe iudgements, and secret counsels of the hidden will of God. Of which, saith both the Prophet and the Apostle, His iudgements are vnsearchable, and his waies past finding out, Esay 40.13. Rom. 11.33. Nor againe, by labour and industrie, to seeke to get the sound knowledge of foolish trifling things, which rather swimme in the [Page 159]braine with puffed vanitie, then sincke downe into the heart with sound veritie: like him in the Poet, Qui magno conatu magnas nugas egit: such trash and trumperie which Paul biddeth Timothy and Tytus to beware, that they giue no heed vnto them, 1. Tim. 1.4. and 4.7. and 6.25. and 2. Epist. Tim. 2.16. and Titus 3.9. as [...], aniles ineptias, Profaine fables, vaine bablings, olde wiues tales, endlesse genealogies, oppositions of science, falsely so called, foolish questions and braulings about the Lawe, which are vnprofitable, and breed contentions and controuersie, rather then Godly edifying, which is by faith:Seneca. Whereof may be said as Seneca of the like, Summa dementia est tam superuacanea ediscere in tanta temporis egestate. Of which things, although these vnto whom our Apostle writeth, seemed to be ignorant; yet was that true in them, which Iohn here saith, that they knew all things, that is, all that concerned the saluation, edification, and consolation of their soules. According to that of Salomon, Prou. 28.5. That wicked men vnderstand not iudgement, but they that seeke the Lord vnderstand all things, and if any man meruaile at this, let [Page 160]him also maruaile, how Dauid of a homely shepheard,Shepherds Prophets. Elizeus of a rude plowman, and Amos of a rough-hewed heardsman, Moyses of a stuttering stammerer, Ieremy of a tender childe, and Daniel of a young stripling, could become zealous, and learned professors and Prophets, full of heauenly and diuine knowledge. And how Peter and Andrew, Iames and Iohn of simple fishermen,Fishermen Apostles. Matthew of a simple publican, Paul of a poore tentmaker, and all the rest of the Disciples of Christ, who were [...], as the high priests of the Iewes tearmed them, might be endued with such rare giftes and graces, and be made the holy Apostles of our Sauiour. And finally howe Stephen and Philip, of meane Deacons, the lowest degree belonging to the ministrie of the Church, should become excellent Euangelists, and so powerfull in the word and spirit, as that the one could confute all the learned Rabbies in the Synagogues of Ierusalem, and the other confound that great Sorcerer Symon Magus in Samaria, whom the people called the great power of God, Act. 6.9. and 8.9. euen as Christ himselfe, although deemed of the Iewes, a Carpenter, or a [Page 161]Carpenters sonne, and brought vp homely vnder his poore parents, vntill he began to be thirtie yeeres of age, as it is in the Gospell, Luk. 3.23. was notwithstanding the word and wisedome of God his father, in whom were hidden all the treasures of wisedome and knowledge, as the Apostle, and therefore preached the Gospell with power vnto the poore people. But how, and why attained he this so great a gift? euen as he himselfe rendreth a reason, both of his owne absolute sufficiencie, and of his heauenly calling, Luk. 4.18. When he first began to preach out of the Prophet, Esay, 61.1. when he thus saith, That he preached the Gospell vnto the poore, because the spirit of the Lord was vpon him, and did annoint him. Euen so they did know all things by the especiall grace of the spirit of God, which had led him in all truth, by the inward inspiration of the holy Ghost, who had inlightened their hearts from aboue, and by the diuine doctrine of Christ Iesus our onely Rabbi, Doctour, and Maister; and by the painfull ministerie of Iohn himselfe, an holy Euangelist and Apostle, an heauenly Prophet, and Diuine. The spirit of God, in shewing and setting foorth [Page 162]his vigour and vertue, in more full manner and plentifull measure, in that golden time of the primitiue Church, then in this last and leaden age of the world: yea that I may vse Austins words, in this floud of iniquitie, and frost of charitie; wherein there was neuer more preaching and teaching, and yet neuer lesse learning, nor worse liuing; insomuch, that I feare mee, that may be truly said of most of vs, which Paul sometimes said to some of the Corinthians,1. Cor. 15.4.4. That they haue not the knowledge of God, I speake it to their shame. And that I of my selfe may say with Peter, when our Sauiour Christ being in his Ship, bad him cast out his net, to make a draught; that I haue laboured not one whole night onely with him, but manie daies and nights, nay manie yeeres, and haue caught nothing, no not one soule by the baite of the word, into the net of the Church of God. For to make a triall of this matter by the fruites and effects of the Gospell, now so manie yeares publikely and painefully preached amongst vs, what profit and proceeding in the course of Christianitie? what grouth and encrease of knowledge in the word of God is there found amongst vs? May it [Page 163]not be said of vs, as the Philosopher of the Athenians, That they did degenerate, decline, The Athenians. and by degrees discend from better to worse, and from something to nothing at all. As that at the first, they were [...], wise men; and then they became [...], who were louers of wisedome; after [...], iangling Rhetoritians: and lastly [...], wrangling Sophisters. So we to haue been for learning in the beginning of the preaching of the gospel, Chatechistae, teachers of others, as euerie housholder ought to be in his owne family. Then [...], selfe-conceited of that little knowledge that wee had, as that we cared for no more. Afterwards Catechumeni, such as had need to be taught our selues; and lastly [...], euen starke Ideots, altogithèr rude and ignorant. And for liuing: first Martyrs, such as would not sticke to seale the truth with our bloud, with the the Saints of God. Then [...], Zealous, but not so hot as that we could abide the firie triall with the Ephesians, who forsooke their first loue, Apoc. 2.4. Afterwards luke warme, neither hot nor colde with the Laodicians, Apoc. 3.16. Lastly, Libertines, according to the common course of carnall gospellours. [Page 164]Yea doe not the wisest and chiefest amongst vs, that should be presidents and patterns vnto others, doe they not as it is in the Greeke Prouerb,Prouerb. [...]? Hauing their hand & hart on their halfepennie, in contempt of God and all Godlinesse, preferre their own priuate profite before the spirituall seruice of God, making their money their Mammon, and their golde their God, contrarie to the precept of our Sauiour in the Gospell:Mat. 6.33. First seeke the kingdome of heauen and the righteousnesse thereof, and all other things shall be administred vnto you. Herein not vnlike the Romans, whom the Poet scoffingly taunted with that Hysteron [...]: ‘O ciues ciues quaerenda pecunia primum, virtus post nummos:’ And howe doe parents and gouernours bring vp their children, and those that are committed to their charge? not as Gods darlings, according to the counsell of Paul Ephes. 6. in the institution and information of the Lord; but as young worldlings, training them vp in couetousnesse, how to get and gaine; and that vnrighteously, que iure qua (que) iniuria per fas nefasue, by hooke or crooke, by right or wrong, they care [Page 165]not how. Herein likewise semblable to the former profaine people, as the Poet also complaineth in his time, when he crieth out and saith;
Some because of the impossibilitie which these words seeme to pretend, reading this last word of my text, not [...] but [...], [...], not [...]. according to diuers copies, because it is so found in the Syriacke, affirme these words to be vnderstood of the knowledge of men, & not of the knowledge of things, as that they had the spirit of discretion, euen that gift of the holy Ghost, of discerning of spirits, which Paul mentioneth among the rest of the graces of the spirit. 1. Cor. 22.10. As that they could knowe Antichristians from Christians, to be such by Iohns definition which denie Iesus to be Christ, verse, 22. False Prophets from true, being rauening wolues in seely sheeps cloathing, euen by Christs rule of the fruit and effect of their workes, Mat. 6.15. Dissembling Hypocrites from syncere worshippers of Esaie and our Sauiours warning, euen such as honor God with their lips, when their hearts are farre from him. Mat. [Page 166]15.8. and Esay. 29.13. And this not only by the secret instinct, inspiration, and operation of the holy Ghost, but also by a godly experience which they haue gotten and gathered, by hauing their wits exercised through long custome, to discerne betweene good and cuill, as the Apostle to the Hebrewes, Chap. 5.14. which power of the spirit our Sauiour Christ declared, when as he called the ruler of the Synagogue, Hypocrite, who tooke indignation, that our Sauiour should heale the people on the Sabboth day, Luk. 13.15. And when he called Herod Antipas a fox, knowing full wel his subtiltie in sending for him to shew him a signe, as he pretended, but indeed to put him to death as he intended, Luk 13.32. And lastly, when as he could discerne Iudas Ischariot from all the rest of his Disciples to be a theefe, a betraier, and a Diuell, Ioh. 6.70. And this gift of the holy Ghost did Peter giue euidence to be in himselfe, when as he could separate that paire of hollow-hearted Hypocrites, and halfe parting dissemblers, Ananias and Saphira, from all other the sound christians, and faithfull beleeuing brethren in their time, Act. 5. As also in Symon Magus, [Page 167]whose heart he sounded to the bottome, when as he would haue purchased the gift of the holy Ghost for money, telling him that his heart was not right in the sight of God, but that he was in the gaule of bitternesse, and bond of iniquitie, Acts, 8.21.23. This did Paul likewise shew towards Elimas the Sorcerer, in vnfoulding his hypocrisie before his face; and saying vnto him, O full of all subtiltie and mischiefe, the childe of the Diuell, and enemy to all righteousnesse; wilt thou not cease to peruert the straight waies of the Lord? Actes, 13.10. Which gift of discerning of spirits, was not onely found to be in Christ himselfe and his Apostles, but also in Moyses himselfe and the Prophets. As in Moyses when he knew and vnderstood, that Eldad and Medad that prophesied in the host of Israell, were the true prophets of the Lord, whom Iehosua suspected and misdeemed to haue been false prophets, Numb. 11. As also Elizeus, when he knewe the Hypocriticall minde of Gebezi, telling him that his heart was with him when he went to Naaman the Syrian, 2. King. 5.26. And finally in Iohn the Baptist, when as for their horrible Hypocrisie, he called the Pharises and Saduces, [Page 168] Generation of Ʋipers, and told them what they thought in their hearts, by soothing and smoothing vp themselues, for that they had Abraham to their Father, Mat. 3.9. And not to these onely, but to manie other the faithfull and elect about this time, was this exceeding gift communicated, & that necessarily, for the strengthening and establishing of themselues, being as yet but new-borne babes in the house of God, amid so manie vpstart Scismatickes, Heretikes and Antichrists, in the faith of their profession,Two touch stones of the spirit of the word. that by the two touchstones; the one external of the word, the other internall of the spirit: of both which they were made partakers; and that in great manner and measure they might discerne and make difference between the false Doctour and the true teacher of the Gospell, euen to trie before they trust, and to touch before they take, to examine before they imbrace, and to be sure of the soundnesse and synceritie of any doctrine, before they beleeue and accept it. According to the counsell and commandement of our Apostle, afterwards to these men, to whom he here writeth in his Epistle; that they should in exercising this grace giuen [Page 169]vnto them, when he saith, Dearely beloued, beleeue not euerie spirit, but trie the spirits whether they be good or no: annexing a reason thereunto of the danger of the time, For many false Prophets are gone out into the world. A watchword of warning. A token of triall. And after this watch-word of warning in the former verse, he giueth them a token of triall in the next verse: Hereby shall ye know the spirit of God; Euerie spirit that confesseth that Iesus Christ is come in the flesh, is of God, 1. Ioh. 4.1.2. &c. Yea how behoouefull this was, our Sauiour himselfe telleth vs in the Gospell: That there should arise false Prophets and false Christs, and should shew great signes and wonders; so that if it were possible they should deceiue the verie elect, Mat. 24.24. Luk. 17.14. But not to dwell any longer in this matter, howsoeuer these words may after a manner be thus taken, fitly according to the Analogie of faith, yet is the former sence farre more proper, as comming neerest to the meaning of the Apostle, and sentence of the Scripture, and to the which I my selfe doe in iudgement rather incline, being indeed nothing els but an holy Hyperbole: All thinges, All, for manie. here taken for many thinges, as it is vsuall euerie where in the [Page 170]Scripture. As for example, and semblably as in this place: All Iudca all Ierusalem, and all the Region round about Iordan; went out into the wildernesse vnto Iohn the Baptist, not all, and none, least which had been vnpossible; but manie, and all for the most part, Mat. 3.4. As likewise Luke, in that his definition of the Gospell; To be a treatise of all things which Iesus beganne to doe and teach: by all, meaning the especiall things, which were worthy to be written of him, and necessarie to be knowne of vs, Act. 1.19. For otherwise, the whole world could not containe the bookes that should be written of him, as Ioh. 21.25. And finally as Paul, That God will haue all men to be saued, &c. All, 1. Tim. 2.4 not collectiue, but distributiue: Non pro singulis generum, Rom. 5.14.18. but pro generibus singulorum; or els all for many, as the same Apostle. All men iustified, verse, 18. and yet but many, ver. 14. Our Apostle signifying hereby, that they had a great encrease and plentifull measure of knowledge, yea such and so great, as that they needed not any further instruction, hauing been alreadie fully informed in all things necessarie vnto their Saluation. As the Lord bethanked, the like may be saide of [Page 171]many amongst vs in this time, of the noon light and sunshine of the Gospell, who although they be but hearers of the word, yet in comparison of the lamentable ignorance of such blinde guides (which haue been heretofore in the time of Poperie, in whom was required no more then this, Qui bene Can: Con: Le: poterit is praesbiter esse: which must needs be the cause of the grosse superstition, and palpable darknesse of former ages) may be accounted in respect of their learning in the holy Scriptures, which they haue gotten by the blessing of God and their owne diligence, through their continuall hearing, reading, conference, meditation, and exercise in the word; not Disciples but Doctors, not Scholers but teachers, not young nouices, but perfect professours in the Church of God, being not onely sufficient to render an account of their faith, as Peter requireth in euerie Christian, but also both apt to Catechise the ignorant, and able to confound the aduersarie, as Paul requireth in euerie Pastor. So that now if euer in this last age of the Church, is as it were the ripest haruest of the Lord, the complement of the auncient prophesies, and the fulfilling [Page 172]of the former promises. There remaineth now no more but this, euen the expecting of the comming of the Lord of the haruest himselfe, of whom all the elect and the faithfull may reape and receiue that reward of their knowledge, which our Sauiour himselfe hath set downe in the Gospell, euen life euerlasting, which God the Father grant vs,Iohn. 17. who hath promised the same vnto vs in his word, Christ Iesus giue vnto vs that hath purchased the same for vs by his bloud, and the holy Ghost bestow vpon vs, who hath confirmed the same by this vnction: To whom, being three persons, and one immortal, inuisible and onely wise God, be all praise, honour, glorie, power, dominion and maiestie, both now, and for euer, Amen.
A FESTIVALL SERMON ON THE NAtiuitie of Christ.
THE Apostle Paul, writing to his scholer Timothie, whether Elder or Euangelist, Doctour or Pastour, Byshop or Archbishop of Ephesus in the primitiue church; after he had described vnto him in most liuely, flourishing, and orient colours, the office both of a Byshop and Deacon, the two most necessarie functions in the [Page 174]Churh of God, established by Christ, with all the adiuncts, properties, qualities, duties, and complements belonging vnto them, both from the beginning of this chappter vnto the 15. verse thereof; and to what end and purpose? euen that Timothy might know how to behaue himselfe in Pauls absence, in the house of God. Which house of God, because he mentioned it, he taketh occasion to define the same, euen to be the Church of God, the pillour and ground of truth. And taking his hint as it were from the last word of the definition, in the verse immediately before, which is truth; he taketh the like occasion to define the same truth, and so as it were descending downe from one thing vnto another;The parts of this text first defineth what that truth is, although he call it by another name, euen Godlinesse, and then setteth downe the parts of it. But before we come either to the one or to the other, he prefixeth a Preface before. So that this text might seeme to consist of three parts:Preface. of a Preface in the first words. Without controuersie: of a definition of Godlinesse or truth in the next,A definitiō Great u the mysterie of Godlinesse: and finally of a description,A description. or rather an enumeration [Page 175]of the parts thereof, being six in number: Which is God manifested in the slesh, iustafied in the spirit, &c. So that if you will, you may call this text a short summe or symbole of our faith, or an halfe creed containing 6. Articles, or a small Catechisme consisting of 6. parts, or a breuiarie of christian religion comprehended in 6. principall points, or an Epitome of the Gospell comprised in 6. Aphorismes of diuinitie: to conclude, it may be tearmed the tree of truth which hath 6. branches,The tree of truth. the first and lowest branch toucheth the earth, and the highest and top branche reacheth to the heauens, not vnlike to a pleasant fountain or welspring, that deuideth it selfe into six streames. But of these things seuerally as they lie in order in the text.
Without controuersie.
It is the common course and custome of the holy ghost, and of the holy prophets and Apostles, the penclearkes and secretaries of the spirit of God, thorow out the whole Scriptures, whensoeuer they mention anie matter of waight or moment, whither it be wonder or miracle, strange in our eies and hard to be beleeuede; or oracle and misterie, darke to be conceiued, [Page 176]and obscure to be vnderstood; or an heauie iudgment and punishment to be powred vpon the wicked; or a gratious benefit and blessing to be bestowed vpon the Godly, or any other thing that doth most neerely concerne our soules health and saluation, before they pronounce the one, or denounce the other; to the comfort and consolation of the elect, and to the terror and horror of the reprobate; to prefixe a preface before the same for to rouse vp their heauie soules, to waken their sleepie hearts, to quicken their dull spirits, and to stirre vp their deafe eares, heedfully to heare, and reuerently to regard that which followeth; that they might make vse and take profit, in faithfully beleeuing, and willingly allowing and approuing that which God commendeth and commaundeth in his word. As namely that most ordinarie preface, both in the olde & new testament; Ecce, Behold, as also that so common among the Prophets, Thus saith the Lord: likewise that so often in the Gospell of our Sauiour: I say vnto you: and verily I say vnto you: and againe, verely, verely I say vnto you. And finally that which is so vsual with Paul, to keepe our selues within the compasse [Page 177]of our Apostle, and of his Epistle; yea this first Epistle to Timothy, It is a true saying, and by all meanes worthy to be receiued, 1.15.3. 1. and 4.9. But this which is here vsed, passeth all the rest, being an affirmation of the Apostle with all asseuerance, and a confirmation with all assurance: Signifying hereby, that the matter which followeth, is without all doubt, question, or controuersie; yea as the word it selfe purporteth in the Greeke, [...], Hoc est certum, compertum, concessum, confessum ab omnibus, as being certaine sure, granted and confessed of al men: and that therefore it is to be attended on diligently, receiued carefully, & kept saithfully. Against which if any obiect, that this is not onely not granted of some, but a so vtterly gainsaied, and not onely doubted of, but flatly denied of manie; as first of Atheists, who neither acknowledge God nor Christ. Secondly of the Iewes, to whom this misterie is an offence. Thirdly of the Gentiles, to whom this Godlinesse is foolishnesse. Fourthly Turkes and Saracens, to whom this truth is a fable. Fiftly of Heretikes, to whom this doctrine is nothing els but errour and falshood. As [Page 178]namely, of the Martionites, that denie Christ to be manifested in the flesh; of the Arrians, that denie him to be iustified in the spirit; of the Saduces, that say there are no Angels nor spirits: and therefore that Christ could not be seene of Angels. As also some Infidels, who neuer yet heard of Christ: and likewise many worldlings, which neuer as yet beleeued on Christ. And lastly of the Apellites, Christolites, and Carpocratians, which gainsay Christ to haue been taken vp, and ascended into heauen, but onely his Godhead and Diuinitie; and if any part of his humanitie and manhood, then his soule onely, and not this body, which they affirme to be resolued into the foure Elements: and therfore not this Scripture, nor no part thereof to be without controuersie. It may be answered, that as Paul himselfe that wrote this, was the faithfull seruant of God; and as Timothy to whom this was written, was likewise a faithfull Pastour of the Church; euen so that the Apostle doth auerre and auouch this in the person and behalfe of al the faithfull; the children of God, the members of Christ, the conuerts to the Gospell, the numberof the elect, the professors [Page 179]of the truth, the beleeuing brethren, as otherwise, not regarding and neglecting the crooked and corrupt iudgment of the world, and the contrarie opinion of the faithlesse, which are alients and strangers from the commonwealth of Israell, as being without God in Christ Iesus, who by reason of their ignorance doe dwell in darkenesse, blunder in blindnesse, and grope as it were at noone day, which neither care to learne nor can beleeue, because of their disobedience; and therefore casting them off, as it were in a reprobate sence. For according to the Philosopher, There is no reasoning with them that denie the principles of Arte; so there is no teaching of them that gainsay the Articles of our faith. But as hee also saieth concerning the humane sciences, Oportet addiscentem credere; that is, He that will learne, he must beleeue. So in the principles or fundamentall points of true religion, it is first requisite and necessarie, that a Christian man bee fully resolued, that they are true before he be instructed in them. And so no doubt are all the good and the godly, the elect and the faithfull, thoroughtly perswaded of the whole Scripture [Page 180]of God, giuen by diuine inspiration, that it is most certaine and true, and euerie part and parcell thereof; and therefore do giue their assent and consent thereunto, not onely with their heart beleeuing it, but with their mouth confessing it, with boldnesse professing it, with zeale protesting it, and finally with their liues witnessing it, becomming not onely belecuers, but also confessors and Martyrs of the same. So that our Apostle Paul might say safely and soothly, writing vnto such in way of preface, to prepare them to attention and intention, and without all contenrion, and to put them in minde of that wherein they before had been instructed and informed. Without contrcuersie, as being a matter aboue opinion without preiudice, and past all peraduenture, as containing nothing els in it, but demonstrations in Diuinitie. And thus much of the Preface or preparatiue of the Apostle. Now of the matter or misterie it selfe in the next words.
Great is the misterie of Godlinesse.
In these words it contained the second part of this text,Misterie of Godlinesse euen a short summarie, sound and absolute definition of true religion, and the doctrine of the Gospel comprised [Page 181]in the whole new Testament, here called of the Apostle Godlinesse, as he tearmeth it, in the last words of the former verse Truth, being both one, as he likewise calleth it often by the same name, euen in this Epistle to go no further. As in the chap. following, 4.7. Cast away prophane and olde wiues fables, and exercise thy selfe vnto Godlinesse. And againe in the 8. verse next after, Bodily exercise profiteth little, but godlinesse is profitable to all things, &c. And thirdly, Chap. 6.6. Godlinesse is great gaine, &c. In all which places marke a threefold notable comparison and opposition. First, betweene the vanitie of prophane fables, and the veritie of syncere Godlinesse, in respect of the matter they both containe. Secondly, betweene the profit of the one and of the other, the one little, the other great; the one to a few things, the other to all things: as also of the promise, the one of the life present, the other of the world to come, in regard of the effects that followe them both. But especially in the third place, where it is: secondly called and accounted great, here a great misterie, there a great gaine; conferring and preferring it before all earthly gaine, [Page 182]as being the chiefest good thing in this world, because it is without contention and with contentment. As in comparison whereof al wealth here on earth is but pouertie, all lucre losse, all aduantage dammage, and this in respect of the reward that belongeth vnto them both. Being all one indeede with that pure religion and vndefiled before God, euen the Father which Iames describeth. 1.17. to consist in visiting the fatherlesse and widowes in their aduersitie, and to keepe a mans selfe vnspotted of the world; but with this difference, that Iames speaketh there of the practise, and Paul here of the contemplation; the one of the vse, and the other of the knowledge, he of the doctrine therein comprised, our Apostle of the life therein commended. And here tearmed Godlinesse, as it is oftentimes in the Scripture for three reasons. As first in respect of the cause from whence it comes, which is God, from whom euerie good and perfect gift proceedeth; and therefore this most heauenly grace, much more of all the rest: for otherwise of our selues, how can we attaine vnto so diuine a blessing? being all such fooles as the Psalmist, 14.1. describeth, [Page 183]which say in their hearts (howsoeuer otherwise we speak with our mouths) That there is no God. And those wicked ones, which the same Prophet mentioneth, which haue not God in all our thoughts. Finally, those vngodly persons which Dauid likewise inueigheth against, which haue no feare of God before our eies, except the Lord of his great goodnesse, powre his spirit, plant his feare, roote his faith, and engraft his grace in vs. For although we haue three sorts of preachers,3. sorts of preachers. which doe nothing els but preach & proclaime God vnto vs. As first Nature,Nature. which is the vnwritten law of God in our hearts, euen our owne consciences, which cannot but confesse and acknowledge euen by naturall instinct onely, that there is a GOD, and that one and alone true God, of which the blessed Apostle Saint Paul, Romans the 2.15. which was the first and generall Preacher vnto all mankinde. The second preacher is the whole world, and all the workes that are therein,The world. which first offer and proffer themselues vnto our eies, to view and see as in a looking glasse, the most mightie maker and creator of them: and secondly vnto our [Page 184]hearts, to giue vs to vnderstand and pereeiue, that there is some excellent workeman and founder of this goodly Theater, and Royall Exchange: and finally to teach and tell vs, that he that framed and fashioned all these things, was God himselfe. Of which second preaching Dauid, Psal. 19.1. The heauens declare the glorie of God, and the firmament sheweth foorth his handyworke. And of which Paul, Act. 14.17. when he saith, God left not himselfe without witnesse. And againe, Rom. 1.19. and 20. when he more fully saith, as that which may be knowne of God, [...], is manifest in his workes the inuisible things of God, that is his eternall power and Godhead, being seene and considered by the creation of the world.The word of God. The third preacher is the word of God it selfe, wherein God himselfe, his goodnesse, and glorie is preached vnto vs most plainly, proclaimed lowdly, and described fully, and that so perfectly, as neither he will require, nor we desire any more knowledge as concerning him, wherein we may bcholde him most cleerely, better then by the light of nature, which is as it were in the night, and darkely in comparison, and that more cuidently [Page 185]then in the looking-glasse of his workes, which is but of steele, and therefore diuine in respect, when as in this as in a myrrour of Christall, God is seene openly and face to face, and especially in the word of the Gospell, the vaile of the temple being rent, and Moyses vaile being taken away. As our Apostle, 2. Cor. 3.18. Notwithstanding, I say all which preachers and proclaimers, common criers and publike witnesses, which euidently testifie and certifie vs of God, yet are we so deafe and dull, that we wil not nor cannot heare, except the Lord boare our eares with the piercer of his spirit, as he did the eares of Dauid, as he confesseth of himselfe, Psal. 40.6.
Secondly his Truth is also called here Godlinesse,Truth. in respect of the subiect matter which it containeth, which is indeede nothing els but God, and that one God in vnitie of substance, and three in trinitie of persons, and all that is to be knowne of vs concerning him, not concealed in his secret will, but reuealed in his manifest word; euen that which our Sauiour tearmeth, Matth. 16.23. [...]; that is, the things which are of God, and not of men: [Page 186]which Peter vnderstood not when he gaue ill counsell to our Sauiour, and therefore was worthily reprooued and called by the name of Satan, because he sauoured them not. And Paul, 1. Cor. 2.14. [...], the things of the spirit of God, which carnall or naturall man cannot perceaue or conceiue, because they are foolishnes vnto them; neither can they know or vnderstand them, because they are spiritually discerned: Againe which Christ nameth [...], euen heauenly things, which are opposite and contrarie to [...], earthly thinges in the same verse, and finally that which Peter calleth [...], these words of eternall life, Iob. 6.68. which may be said to be the science of all sciences, being the knowledge of the only true God, and of him whom he hath sent, Christ Iesus, being of it selfe life eternall, Ioh. 17.3. Yea as Aristole tearmeth his Logicke, [...]; so may it be called, euen not the instrument of all instruments, but the instruction of all instructions, [...], euen the hand and holdfast of the power, and horne of our saluation.
Thirdly and lastly it is called Godlinesse, [Page 187]of the end or effect, because it maketh or ought to make vs to liue a godly life: for as first Dauid saith of the Law, Psal. 19.9. and of the iudgement thereof, that they are true and righteous altogither; and then Paul, Rom. 7.17. that the law is holy, and the commandements holy, iust, and good. So Paul of all Scripture, which is giuen by diuine inspiration of God; That it is profitable to teach, to improoue, to correct, to instruct in righteousnes, that the man of God may bee absolutely perfect to euerie goodworke, 2. Tim. 3.17. but especially of the Gospell, which is the grace of God, The Gospell. that bringeth Saluation vnto all men, and teacheth vs to denie vngodlinesse and worldly lusts, and to liue soberly, righteously, and godly in this present world, 2. Tit. 11.22. which neither the golden sentences of Pythagoras, nor the Ethnicke Ethicks of Aristotle, nor the prophane Morals of Plutarch, nor the vertuous Tables of Cebes, nor the studious offices of Tullie, nor the wise politicks of Lipsius, although they shew the way of liuing well, and containe in them notable and excellent precepts of ciuill conuersation, in all kind of good manners and behauiour, are able to effect, but onely this [Page 188]powerfull word of Godlinesse, which can conuert the soule, and make a man on the earth, to be as an Angel in heauen, before whom all religions and professions which carrie the name of pietie and Godlinesse, are confounded, and fall as Dagon did before the Arke of the Lord. For as there is but one God, which is, which was, & which is to come, 1. Apoc. 3. One Iesus Christ, which is yesterday, to day, and the same also for euer, 12. Heb. 8. and one holy spirit, which is aboue all, thorow all, and in all, 2. Ephes. 6. In comparison of whom, all other Gods are but Idols; all other Sauiours, are but Seducers; and all other spirits, are but euill spirits of illusion. Euen so is there but one word of God only, which endureth for euer; in respect whereof, all other wordes are but winde and vanitie; and but one truth of Christ, which is great and alwaies preuaileth; in regard whereof, all other verities are but fables and falshood; and but one pure and vndefiled religion, which al men are bound to confesse & professe; in comparison whereof, all other religions are but ceremonies and superstitions: and finally, but one sure and sound Godlinesse, which all Christians ought onely to know [Page 189]and practise; in regard whereof, all other shewes and zeales of Holinesse, are but impieties, impurities, and pollutions; euen this Godlinesse, which our Apostle here mentioneth, and I my selfe now commend vnto you, which is neither the abhominable Idolatrie of the Papists, nor the absurd Vbiquitie of the Lutherans, nor the confused communitie of the Famelists, nor the Phreneticall extacie of the Brownists, nor the phantasie of the Anabaptists, but only the pure diuinity of the Protestants, which embrace the synceritie of the Gospell.
Great is the Mysterie.
As we haue declared what this Godlinesse is,Definition of godlines so let vs now in orderspeake of the definition thereof, as it is here set down by our Apostle; calling it first a Mysterie, in regard of the matter therein contained: and secondly Great, in way of comparison. First therefore of the one, and then of the other. This word Mysterie in the Originall, signifieth an hidden secret, and not that which is hidden onely, but which is holy also of the Grecke [...], which is to teach deepe and diuine doctrine, from whence [...] proceedeth, and [...], an instiucter or minister of the word of God [Page 190]and Sacraments; and therefore the auncient Lattin Fathers alwaies translate this word, Sacramentum tanquam sacrum secretum; whereupon the foolish and vnlearned Papists, tooke the occasion of that their foule error, in making so manie Sacraments: for wheresoeuer they found this word Mysterium in the Scripture; or Sacramentum in the Fathers, straightway they being of a light credit, beleeued that therby was meant a Sacrament: and therefore besides our two currant sacraments which Christ himselfe instituted, they haue coyned fiue other which are counterfait, making them al to be in number seuen, wherin they shewe themselues guiltie of high treason against the diuine maiesty of God, in daring to be so bolde, as presumptuously to counterfait his sacred seales, and sacrilegiously to take vpon them the person of God himselfe, in robbing Christ of his Honor, and making newe Sacraments in his Church; and to conclude, in ignorantly abusing this word, contrarie to the true sense and meaning therof. For if that were certaine that Mysterium shuld alwaies signifie a Sacrament,Misterium. that should there be manie more Sacraments then they themselues [Page 191]make, sith the same is so often vsed in the olde and new Testament, but especially in the Gospell, for then should the kingdome of God be a Sacrament, Mar. 4.11. and the calling of the Gentiles, a Sacrament, Rom. 11.20. the preaching of the word, a Sacrament, Eph. 6.19. The iniquitie of Antichrist, a Sacrament, 2. Thess. 2.7. Faith, a Sacrament, 1. Tim. 3.9. The name of the whore of Bablyon, a Sacrament, Apoc. 17.5. And finally Godlinesse in this place, a Sacrament. And many more besides these which we cannot stand to repeate, because in the Greek they are said to be mysteries, which how absurd and foolish it is, those whom God hath induced with a wise hart of vnderstanding and knowledge, may easily perceiue and discerne. And how iniurious they are against vs in calling vs Sacramentaries, for syncere vsing and rightly receiuing the Sacrament of the Supper, according to Christs owne institution and instruction, when as they rather deserue the same name in stamping out by the mint of their owne braine, more and other Sacraments then our Sauiour ordained in his Gospell; as we worthely also tearme them sacrificers, in that they seeme daily [Page 192]to offer in their Idolatrous masse a bloudy sacrifice propitiatorie, both for the quicke and the dead. But the vnskilfull and superstitious Papists, make not so honourable account and holy regard of this word Mysterie, and that for want of iudgement in the reading of the Scriptures and the Fathers; for vnto them may it be said in this respect, as our Sauiour in the Gospell vnto the Scribes and Pharises in the like, Ye erre not knowing the Scriptures nor the power of God: as on the contrarie part, the vulgar sort doe prophanely and irreligiously abuse the same, in tearming their vile and illiberall artes, their Mechanicall sciences Manuall craftes, by the name of Mysteries, they both running into extreamities, the one in enhauncing it too high, the other in debasing it too lowe, when as indeede to keepe the golden meane, we are to deeme so high of it, as to iudge it to be some heauenly and supernaturall thing: and therefore according to the phrase of the Scripture, and meaning of the holy ghost, we are to learne to call anie difficult and diuine secret by this name, as our Apostle tearmeth Godlinesse in this place, signifying hereby not onely generally, that [Page 193]the whole Scripture and the word of God contained both in the olde and new Testament, is a mysterie in this sense, and therfore likened of Hierome, not only to a shallow fourd, wherein a lambe may wade; but also to a deepe sea, wherein an Elephant or Tyger may swimme. Whereupon our Sauiour in respect of the profunditie thereof, willeth vs Iohn, 5.39. to search the Scriptures; the word in the Greeke which he there vseth, [...], signifying a diligent seeking and enquiring, being a Metaphore or borrowed speech, taken from Didoppers or duckers vnder the water, which flock not aloft, but diue downe to the bottome, to finde and fetch any thing vp, called in Lattin Vrinatores ab vrino, which is deriued of [...], or els from Miners, which doe not pare the ground, but digge deepely manie fadomes into the earth, for the gold, siluer, pearles, precious stones, or other mettals and minerals which there lurke & lie hid. As our Sauiour calleth the Doctrine of the Gospell, the mysteries of the kingdome of heauen, Mat. 13.11. and therefore in another place he telleth his Disciples, that he had manie other things to speake vnto them, which were as then too heauie to carrie, [Page 194]and too hard to bear away for them, which were not as yet able and stable pillours of Christs Church, but weake and young nouices in Gods house; for there is not onely in the Scripture milke fit for babes, which are vnexpert in the word of Righteousnes, but also strong meate which belongeth to them which are of age and perfect, which through long custome haue their wits exercised to discerne betweene good and euill, as the Apostle Heb. 5.13.14. Wherupon Peter also he saith of the Epistles of Paul a part of this Scripture, that there are manie things in them that are hard to bee vnderstood, which many peruert euen to their owne damnation; for as in humane learning and secular arts and sciences, there are manie matters verie hard to be known and learned; as the Axiomes of the Logitians, the Principles of the Mathematitians, the Aphorismes of the Physitians, the Maximes of the Lawyers, the Problemes of the Philosophers, the Emblemes of the Poets; euen so are there in the Diuine knowledge of godlinesse, manie difficult things to be vnderstood; the Apocrypha of the olde Testament, the Apocalips of the new Testament; and as prophane Authors [Page 195]make mention of the leaues of the Sibyls, the Oracles of Apollo, the riddles of Sphinx, which no block-headed dunces like Dauus, but onely pregnant wits as Oedipus, can expound and declare. So are there in the holy writers, manie darke speeches and hard sentences, as the Prouerbs of Salomon, and the Parables of our Sauiour, the visions of Esay, Ezechiel and Daniel, and the Reuelations of Peter, Paul and Iohn; which passe in obscuritie Democritus depths, Heraclitus darknesse, Aristophanes cloudes, Platoes members, Aristotles meteors and Metaphysicks, and Scipioes dreame; and which no naturall man by the helpe of reason, but only the spirituall man by the gift of wisedome can conceiue and perceaue, as our Apostle before. So that I say not onely generally in regarde of the whole Scripture,Godlines. is Godlinesse here called a mysterie, but also particularly in respect of these speciall mysteries, hereafter named and set downe in their order; whereof the chiefest is the first, euen the greatest mysterie of all others, vpon which all the other depend, as consequences and coherents, euerie one of them containing in them, matter of great maruel and wonder, [Page 196]in the eies and eares of flesh and bloud incredible and impossible, surpassing the reach of humane reason, and surmounting the mediocritie of mans wit, as shall bee shewed at large, when we come seuerally to discourse of them. And thus much of the former part of this definition of Godlinesse; that is, of the Genus of it, which is Mysterie. Now therefore of the other part, which is the difference in the same definition, being here called not only a mysterie, but also a great mysterie.
Great.
In this word, our Apostle amplifieth this mysterie of godlinesse in way of comparison, preferring and extolling it aboue and before all mysteries; for euen in the chiefe points of our religion, in the principall articles of our faith, in the deepe mysteries of God, some are greater, more excellent and heauenly then other some. In which respect our Apostle calleth also the spirituall marriage, betweene Christ the bridegroome, and the Church his spouse, a great mysterie, Ephes. 5.32. So called here great, as truth is said to be great and strongest, euen by the voice of all the people, 3. Esd. 4.14. As being greater and stronger [Page 197]then wine, then the king, then women: As the Sunne and the Moone are called Great lights, 1. Gen. 16. in comparison of the rest of the Plannets, and all other fixt starres being greater then any of them all. As Niniuie is called a great and excellent Citie, because it was of three daies iourney, Ionas, 3.3. As the stone that was laide against Christs Sepulchre, a great stone, because it was the greatest that could be gotten, Mat. 27.60.Mysterie great in 3. respects. This being great in three respects: first, in regard of the cause: secondly, of the matter: thirdly, of the effect thereof. Great therefore, because the efficient cause and Author of this mysterie is great, euen God, who is not an Idoll as the Gods of the Heathen, but great and terrible, Deut. 7.21. euen a great Lord, feared aboue all Gods, Psal. 96.4. and of whom againe the Prophet Dauid saith, who is so great a God as our God? Psal. 76.14. As in respect of our Sauiour Christ Iesus, the mouth, word, and wisedome of his father, the speaker, opener, and vtterer of this mysterie, who is called the great prince Michael, Daniel, 22.1. and a great Prophet by the common opinion of the people, Luk. 7.16. the great high priest by the Apostle, [Page 198]Heb. 4.14. and the great shepheard of the sheepe, 13.20. And in respect of the Apostles, the preachers and publishers of this mysterie, who were the great doctors of the people, and therefore called Pillours of the Church, 2. Gal. 9. and great Apostles, 2. Cor. 11.5. Yea, and greater then he, then whom there was not a greater borne of women, euen Iohn the Baptist. For euen so great doth our Sauiour Christ make euery one of thē, when he saith, He that is least in the kingdome of God, is greater then he, Luk. 7.28. For who so great as the Creator & founder of all the world? who so great as the great Sauiour and redeemer of al mankinde? who so great as those holy and heauenly Ambassadours of God, vnto all the people and nations of the world? Not Iupiter so great, the father of all the Heathen Gods, although the Romans call him Optimum Maximum. Nor Diana Iupiters daughter so great, although the Ephesians crie out neuer so often; Great is Diana of the Ephesians. Nor Mercurie so great, the interpreter and messenger of the Gods, although the Grecians name him Trismegistos. And according to the greatnesse of this God, so is the greatnesse of this mysterie. [Page 199]Againe, it is great in respect of the matter which it containeth, and that not onely in regard of quantitie, but also of qualitie; as first great in quantitie, because it containeth all things requisite to bee knowne of God, and necessarie to be beleeued of vs, euen the whole dutie of man, consisting in two things, in fearing God, and keeping his commandements, which is the end of all, as Salomon saith; and the sum of all the olde Testament, Eccl. 12.13. As also the summe of all the new Testament, which is comprised likewise in two commandemēts, in louing God with all our harts, &c. and in louing our neighbour as our selfe; vpon which two things hangeth (as our Sauiour in the Gospell) the whole law and the prophets, Mat. 22.40. and this in respect of the whole Scripture in generall. Which may be called the great Pandects of Gods holy lawe, wherein all things are set down so perfectly and fully concerning our saluation, as that there is nothing wanting nor superfluous in the same, and therefore nothing to be added thereto, nor taken there from; insomuch, that it may be said of this booke of God, so called of the Greeke, [...], in way of [Page 200]excellencie and singularitie, as being the booke of all bookes, as Martialis of Liuie:
Pellibus exiguis arctatur Liuius ingēs, &c. so, Pellibus exiguis arctantur biblia magna,
Omnia quae tamen haec nō capit orbis habet. Not as the Poet, that his studie could not holde, but as the Euangelists, that the whole world could not containe the things that are comprised therein, Ioh. 20.25. And last, which maketh the studie of the Scriptures, and profession of diuinity to be most hard, long, and infinit of all other, although to some shallow heads, shuttle braines, and simple wits, it seemeth to be a kinde of knowledge, that is plaine, easie, and soone learned, contrarie to the iudgement and prescript of Esra: in the 1. psalme, being a Preface to all the rest of the Psalmes, that for the necessitie, vtilitie, difficultie, and profunditie thereof, wee must meditate therein day and night, not in the booke of the Psalmes onely, but in the whole lawe of God; otherwise then a number of vaine worldlings do fondly suppose, who deem peeuishly & peruersly, that the holy Scripture is but a toy and triflle, and the matter thereof too base, as beeing too course and grosse for the fine edge of their politicke [Page 201]sconces. Such as Galen the physitian, who reading the first booke of Moyses Genesis, dispraised the same, as wanting sound and sufficient arguments of proofe; saying scoffingly, that Moyses the Author thereof, affirmed much, but confirmed nothing. As also Alphonsus the tenth king of Spaine, who reading in the beginning of Genesis the Historie of the Creation, found great fault with the first making of the world, and the things that are therein, and said blasphemously, that if he had been present at the Creation, he would haue ordained or ordered things in a better course. And as Cardinall Bembus saide vnto Sadolet a Byshop most irreligiously, when as hee comming vnto him, and finding him diligently studying the Scriptures, and painefully writing a comment vpon the Epistle to the Romans. Lay aside this trash and trumperie; such vanitie becomes not a man of thy grauitie. And finally as Clement the fift, Pope of Rome, most wickedly and Antichristianly said, that he might decree anie thing against the Epistles of Paul and the olde testament, as being greater then Paul or any other Author of the olde Testament, in the decrees of his [Page 202]Parliament holden at Rome, called Decisiones Romae, 1. Dist. 10. cap. Si Papa. Which common prophane opinion and corrupt iudgment, is the cause why so manie pregnant and proper wits diuert their mindes from the studie and profession of Diuinitie, and why also the multitude make so vile an account of the word, and the ministers therof, loathing that which they ought to loue; and contemning them, whom they ought to honour: As being the cause also of so manie superficial diuines, leane cleargions, and speaking preachers, who thinke they haue a sufficient Librarie, if they haue a bible, Caluins Institutions, and Peter Martyrs Common places in English; and knowledge and learning enough, if they can Paraphrastically post ouer in haste a whole Psalme or Chapter at once, like vnto him that with light foote runneth ouer a quackmire for feare of falling in ouer head and eares, and can speake extempory, and that many houres togither, neither tying themselues to text nor time. But if we will beleeue Austin, we shall finde diuinitie to be a more deepe studie, and the Scriptures themselues to be more hard and profound, Tanta est enim Christianarum [Page 203]profunditas literarum, as he saith in his Epistle to Volusian; vt in eis quotidie proficerem, sieas solas ab ineunte pueritia, vs (que) ad decrepitam senectutem, maximo ocio, summo studio, optimo ingenio conarer addiscere, &c. That is, that such and so great is the depth and profunditie of Christian knowledge in the holy scriptures, as that a man might daily profit therein, and encrease his knowledge more and more; yea if he should doe nothing els but studie them euen from his childhood to his olde age, hauing the greatest leasure, vsing the most diligence, endued with the sharpest wit, and holpen with the best memorie: giuing this reason thereof in the words following; Tam multa, tam (que) multiplicibus mysteriorum vmbraculis opaca, intelligenda proficientibus restant. So manie and manifold mysteries remaine behind, to be vnderstood of them that haue alreadie profited therein, & that not only in the words, but also in the matter of the Scriptures; such depth of wisedome lieth hid therein, vt annosissimis, acutissimis, flagrantissimis, that euen to the most auncient, most wittie, and most studious for their infinite desire of learning, may be said that which the same Scripture hath in another place, when a man hath made an [Page 204]end, then doth he begin againe: signifying hereby, that he that is the greatest Rabbi, and profoundest Doctour in the Vniuersities, is but a scholer, and that of the lowest forme in the schoole of Christ. And that therefore euerie wise Christian, be he neuer so skilfull in the Scriptures, although he be so cunning with the Scribes & Pharises, as that be can tell how often euerie word and euerie letter is contained in the Bible, may with sage Solon, although an Heathen, say truely [...]; that is, that he shall neuer cease to learne, vntill he leaue to liue, and this not onely in respect of the whole Scripture in generall is this mysterie of Godlinesse, for the subiect matter that it containeth, great in quantitie as I haue already declared; but also in regard of this special graund mysterie of the manifestation of God in the flesh, and of euerie one of those particular branches, which depend and follow vpon the same. The which when I seuerally consider I must needes crie out and say with the Poet,
For as concerning the first; it is so great a [Page 205]mysterie,The greatnesse of the mysterie. that it not only passeth the reach of mans reason, but farre surpasseth the capacitie & conceit of Angels themselues, to comprehend the depth, length, breadth, and height thereof, containing many miracles, and comprising many mysteries in it; and vpon which dependeth the whole summe of our saluation, and the compleat worke of our redemption: and after the which in consequence and coherence, followeth all the rest of the Articles of our faith, all the promises of the Lord, all the mercies of God the Father, all the merits of Christ Iesus his sonne, all the fruits and effects of the holy Ghost; and finally, all the blessings and benefites which are bestowed vpon the Church, as shall be declared more at large hereafter in the due place.
The second, his iustifying in the spirit; it containeth in it the mysterie of the Hypostaticall vnion, as in one person to be two natures, the Humanitie and Diuinitie of our Sauiour, to be both God and man, whereby he is become our only mediator; which darke mysterie none can vnderstand, but by the gift of wisedome, nor perceiue but with the eies of faith. The [Page 206]third, seene of Angels, a mysterie no lesse then the former, that flesh should be beholden of spirits, man to be admired of angels, principalities to testify of a wretch, and powers to beare witnesse of a worme, and no man. The fourth, he preached vnto the Gentiles as incredible a thing, as if a great Monarch of the world, should send his chiefe nobles with honourable ambassage to bruit beastes, offering and proffering holy things to dogges, and precious pearles to swine. The fift, beleeued in the world like the other, as impossible a matter for dumbe and deafe blocks, stocks and stones: first to heare, and then to beleeue, and to become the children of Abraham. And finally the fixt, receiued vp into glorie, the last miraculous mysterie, but not the least misticall miracle: for ignominie to become glorious, flesh to be made spirit, and earth to be taken vp into heauen. All which, when a man considereth, hee must needs say, Great art thou O Lord, and great are thy workes, in wonderfull wisedome hast thou made them all. But not onely is this mysterie great in matter in respect of quantitie, as Loue is said to bee the greatest comandement, Mat. 22. but also for qualitie, [Page 207]as charitie is said to be the greatest vertue. For first for whole godlines which containeth in it, the great promises and punishments, the great mercies and iudgements of the Great Lord, which he describeth out vnto vs; the great Citie of the great King, the great doome of the great day, the great signes of the great Sauiour, [...], Magnalia Dei, the great things of the great God, such as the eie of mā hath neuer seene, the care of man neuer heard, the heart of man could neuer conceiue, such as faith only apprehendeth, hope only taketh holde of, the spirit onely perceiueth, and grace onely receiueth, foretold of the Prophets, fulfilled of our Sauiour, promised in his word, performed in the life to come, here in desire, there in deede, of which now the elect haue but onely a tacke and tast, but hereafter shall haue a ful fruition and plenarie possession: great in ioy, great in pleasure, great in comfort, great in countenance; finally, great euerie way, and in euerie respect. And secondly, for this speciall mysterie and coherents thereof, what thing greater then the Incarnation of Christ, then the manifestation of God, in the flesh? and what greater then [Page 208]the iustification of Christs diuinitie, and his declaration to be God? what greater then the testimonie of elect Angels? what greater matter then the publishing of the Gospell, the conuersion of the Gentiles, and the ascention of our Sauiour? Farre greater then any mysteries that were before time, mentioned in the olde Testament, then the creation of the wide world, then the inundation of the earth, then the deliuerance of the Israelites out of Egypt, then the promulgation of the Lawe, and the returne of the Iewes out of the captiuitie of Babylon; which are all notwithstanding great miracles, and most meruailous in our cies. And as this misterie is great, first in respect of the cause, and secondly in respect of the matter, both for quantitie and qualitie, not onely generally, but also particularly, as we haue shewed at large: So thirdly is it called great, in respect of the effect thereof, for that it maketh them great which vnderstand and beleeue this mysterie, which make vse and take profit by it. As first generally Godlinesse, this mysterie made Moyses verie great in the land of Egypt, in the sight of Pharaos seruants, and in the sight of the [Page 209]people, Exod. 11.3. This made Dauid haue a name like the name of the great men, that are in the earth, 1. Chron. 17.8. This also made Daniel of great reputation with the people, Dan. 13.64. Euen as Alexander Pompey and Constantine the great, so called for their great Artes & atchieuements, but particularly this great mystery of the Gospel, this manifestation of God in the flesh: for so saith our Sauiour whosoeuer shall obserue and teach anie of the commandements of the Gospell, the same shall be called great in the kingdome of heauen, Mat. 5.19. And especially the precept of humilitie, and therein to follow the president of our Sauiour, and be as a little child, Humilitie. the same shall be the greatest in the kingdome of heauen. 18.4. This made Iohn the Baptist great, as the Angell foretolde, that he should be great in the sight of the Lord, Luk. 1.15. and not onely great, but the greatest Prophet that was borne of women. And yet such and so great is the effect of this misterie, that it maketh him that is the least in the kingdome of heauen, to bee greater then he, 7.28. This made Marie great, as she confesseth her selfe saying, he that is mighty hath magnified [Page 210]me; and therefore her soule magnified the Lord, as it is in her Magnificat, Luk. 2. Is this mysterie then of Godlinesse considered either generally or particularly? Great that we may adde an edge to that which hath been spoken, great, in respect of the soueraigne Author thereof, which is God, great, in regard of the subiect matter therof, the word and will of God; finally great in respect of the soule sauing effect therof, to be great in the kingdome of heauen. Then if thou wouldest be brought to God, if thou care for thine owne saluation, it thou desire euerlasting blisse; renownce all other false religions, forsake all other vain professions, make account of no other fond mysterie: there is but one way without wandring, and that is Christ; but one veritie without errour, and that is the Gospell; but one life without death, and that is in heauen. This great mysterie in this text is that life, this truth is that veritie, and this Godlinesse is that way, Haec via sine deuio, haec veritas sine dubio, hac vita sine taedio, as saith a learned Father. To this mysterie let all new inuentions, vnwritten verities and humane doctrines giue place; the Cabala of the Iews, the Alcaron of the Turke, [Page 211]the obscurities of the Gnosticks, the profundities of the Valentinians, the illuminations of the Catharists, and the traditions of the Catholiks; all which must needs vanish away as the mistie cloudes before the sunne, and be scattered as the dust before the winde, and finally be consumed as the rods of the charmers of Egypt by Aarons Rodde: euen as all the Oracles of the Heathen ceased at the comming of Christ, and all the religions were put to silence by the preaching of the Gospell, and the euill spir its of Sathan which possessed men, were throwne out by the power of the spirit of the holy Ghost — To this religion therefore only ought all the faithfull christians to giue their assent and consent, which no Tyrant could euer extinguish, were he neuer so mightie or malitious, nor hereticke confute, were he neuer so learned or subtile, nor anie enemy conuince, were he neuer so powerfull or politicke: which may be for a time yclouded or ecclipsed, but shall neuer wholy loose her light, and pressed and depressed for a while, but shall neuer finally be oppressed; and lastly may be assailed and assaulted, but neuer vtterly vanquished. To conclude [Page 212]therefore, leaue all other Doctrines and cleaue onely to this mysterie, forsake all other professions and betake thy selfe onely to this Godlines, cast away all other falshoods and holde fast this truth; and let neither the buffetings of Satan, the baites of the flesh, the pleasures of sinne, nor the golden apples of the world cause thee to let go thy holde, but holde it fast for euer, euen to the end.
God manifested in the flesh.
Thus much of this great mysterie of truth or godlinesse, as it is here generally defined of the Apostle; now of the particular parcels and branches thereof in their due order. But first of the maine branche, out of which the rest doe grow and flow, contained in these words. Man hauing lost his first perfection, forsaken his former puritie, and made himselfe subiect to corruption; in the beginning breaking Gods commandements, euer after transgressing the lawe of the Lord, and neuer ceasing to sinne, in thought, word & deed, not onely our first parents, the Authors of our iniquities, causers of our infirmities, and originall rootes of our pollution; but also all the children of men in their generations, [Page 213]in all times and ages of the world, as being the spawne of those rebels, the corrupt fruites of such rotten trees, the bitter water of vnpure fountaines, [...], foules of the same feather, birdes of the same brood, sinners of the same stampe, sinning sonnes of sinfull parents, according to that prouerbe of the Prophet; The fathers haue eaten sower grapes, and their childrens teeth are set on edge. For as the Apostle Paul saith out of the Psalmist, There is none righteous, no not one, there is none that vnderstandeth, there is none that seeketh after God, they haue all gone out of the way, they haue been made altogither vnprofitable, there is none that doth good, no not one, &c. Rom. 3. And as the Prophet Esay, From the sole of the foote vnto the crowne of the head, there is nothing whole therein, but wounds, swellings, and soars full of corruption, 1.6. And finally as the Lord God himselfe, All the imaginations of the thoughts of mans heart are onely euill continually, Gen. 6.5. And therefore man to deserue nothing els but condemnation, curse and death: as first condemnation, for so the Apostle, By the offence of one, the fault came on all men vnto cōdemnation, Rom. [Page 214]5.18. Secondly curse, for as saith the same Apostle out of Deut. 27.26. Cursed is euerie man that continueth not in all things which are written in the booke of the Lawe, to doe them, Gal. 3.10. Thirdly death, for according to the commination of the law, whosoeuer shall not performe euerie iote and tittle of the lawe, shall die the death: and the conclusion of our Apostle, The wages of sinne is death, Rom. 6. And the last with condemnation, curse and death, not temporall or for a time, but perpetuall and for euer, because man himselfe was neuer able to beare and abide as the Lord himselfe knew, who seeth all his frailties and infirmities; and yet it being necessarie that man hauing sinned, man should suffer; for that the sentence of condemnation should not be reuersed, nor curse of the lawe reuoked, nor the doome of death redeemed, but that one must needes die for the people, and one for all, and not that man alone, as being sufficient, because all men had trāns gressed; nor a beast being too base to satisfie, for so great and so manie trespasses; nor an Angell, as being too weake for such a punishment and passion. It pleased God the Father of his gratious goodnesse, [Page 215]to send downe his onely begotten sonne out of his owne bosome, and it liked also Christ himselfe the sonne of God: yea God of God, light of light, verie God of verie God, of his owne intire loue, to vouchsafe to discend downe from the highest heauen vpon the earth, and to be incarnate, incorporate, and compassed about with our claiey mould, to take vpon him our vile and seruile nature, and to be manifested vnto the world in our weake, fraile and wretched flesh, and to be borne of a silly, simple and sinfull woman, to performe for man all obedience, and to reforme his disobedience, to ransome sinne, and redeeme his transgression, by his body to saue our soules, and by his owne death to purchase our liues, by his owne crucifying to take away our curse, by his owne condemnation to obtaine a common saluation, and by his owne sacrifice to make a generall satisfaction for all other vnto God his father, O magna gratia, magna dignatio. And this is that great & wonderfull mystery which is so notably set out by the Euangelists in the Gospell, which when we consider, our spirite must needes be rauished, our senses benummed, our [Page 216]Witts captiuated, and all our outward and inward parts and powers to be astonished, that the word should be come fleash Iohn. 1.14. and to be made of the seede of Dauid, according to the fleash, Rom. 1.3. and being in the fourme of God, and thinking it noe robberie to be equall with God, should make himselfe of no reputation, and take vpon him the fourme of a seruant, and be made like vnto men, and be formed in shape of a man, Phil. 2.6.7. which is such a misterie, that I may vse Austin, words in an other matter. Yet fitly applied to this purpose, Vt altitudine ipsa rerum superbos terreat, profunditate attē tos teneat, veritate magnos pascat, vtilitate paruulos nutriat: in his 5. lib Genesi ad Lite: Chapit 3. that with the depth thereof, it terrifieth the arrogant, which thinke they can conceiue all thinges, with the hardnesse thereof, it will make men attentiue and studious, which otherwise would be idle and negligent; and with the truth thereof, will exercise the most perfit and able, which thinke all matters easie and plaine, and lastly with the pressire and fruitfulnesse thereof, will nourish the simplier sorte, which like younge sucklinges can hardly brooke anie stronge meates, and not onely such a misterie but such a greate [Page 217]misterie, as what could be greater, saith the same Father, that a virgin should cōceaue a sonne without the seede of man. What greater, then that God should be borne of a woman? and what finally greater then this, that she that confesseth herselfe a lowly handmaid, should become the mother of her owne maker? Where vpon Austin saieth vpon the Magnificat, Misterium incarnationis verbi super omnia constat esse ineffabile. Wherein are not only manie, but also greate miracles, as that a virgin should become a mother, God a man,Greate miracles. and the Creatour a Creature, that truth should come out from the Earth, that Righteousnesse should looke downe from Heauen, that maiestie shuld take vpon it Humilitie, that he that is the Auncient of daies; and was for euer before all daies, and created euery day, should be borne in a daie to deliuer vs from the euill of euerie day, that he by his birth, should bestow vpon his mother the gifte of fruitfulnes, & yet not take away from her the vertue of virginitie, that he that in the beginning of the world made the first Adā, according to his own Image and similitude, should make himselfe afterwards in the ending of the world [Page 218]according to our similitude and likenesse, descending downe vnto vs by that which he tooke of ours, & deliuering vs by that, which remained in himselfe, conceiued by the holy Ghost, not of the substance, but by the power thereof, not by generation, but by benediction, Finally not by propagation, but by sanctification, and his Mother conceauing him, not by man, but by God; not by seede, but by the spirit, not by humaine meanes, but by the ouer shadowing of the most highest. So that as he was borne without Carnall copulation, so was he brought forth with out mortall corruption. And as he was first borne of his Father before al worldes without a mother, and did create the world; so secondly was he borne of his mother in the world without a father, that he might consecrate by his deuine Maiestie inuisible, by his humaine birth visible in them, both wonderfull, of the one as impossible to be expressed the Prophet saith, And who shall declare his generation? Esaie. 53. Of the other as necessarie to be knowne and credible to be beleeued, The Euangelist; And the birth of Christ Iesus was after this māner, Math 1. Before he was borne abiding in the bosome [Page 219]of his father, and yet filling the wombe of his mother, in the time of his birth the euerlasting Father in heauen, and yet a Young infant vpon the Earth after birth, a light shining in the world, as Iohn, and yet dwelling in the light that cannot be attained vnto, as Paule; of which his birth and of the manner and ende thereof Austin hath these sweete words. Ʋt Sponsus processit de thalamo suo, vt gigas exultauit ad currendam viam, speciosus vt sponsus, fortis vt gigas, amabilis et terribilis, serenus & seuerus, pulcher bonis, asper malis, that is, he went forth as a bridegrome, &c. Which manner of his bringing forth, was farre more strāg then any other birthes of mankind that were before, then that first of Adam, foure creations of man. who was only formed of the slime of the Earth without man or woman, then the second, Eue, who was made of a ribbe of man only without any woman, and then the third of all men in generall both by man and woman, according to the ordinarie and common course of nature. This foure being by woman alone without man, a new thing, a strang matter, a wonderfull miracle, neuer the like seene nor hard of before. Yea such a marueile, as that the reporte [Page 220]of it made an infant to skippe in his mothers wombe for Ioye, the Heauens to speake by a starre to declare the wonder of it, the wise men from the East to come from farre to see and be eyewitnesses of it, the Angels to singe in the Consort, and to shew fourth their gladnesse after it was made knowne vnto them, The sheaphards of Bethlem to runne in hast to behould it, after it was declared vnto them, the auncient father Simeon, to desire to die and departe in peace after he had seene his saluation. Finally, this made the ould Prophetesse Anna, when as by the motion of the spirit this thing was reueled vnto her, to leaue her prayer to God, and to fal to praising the Lord Christ, and from fasting, to come not only to confesse him her selfe, but also to commend him vnto other. And such a misterie, as none was thought worthie to be messenger of the same, not a holy preist nor a deuine Frophet, nor a greate Patriarch, but an holy Angell and Archangel euen Gabriell that standeth in the presence of God. Whose countenance being terrible, his garments glorious, and his cōming sodaine, in visiting the virgin Marie, he troubled her, and yet his voice being [Page 221]pleasant, his words sweete, and his tydings gladsome, in saluting her comforted her; telling her that as she was the beloued virgin of God, and handmaide of God, so she should be the blessed mother of God, and spouse of God. And such a miracle, as whereby the word did not perish being turned into fleash, but fleash least it should perish cleauing to the word; that as man is both soule and bodie, so Christ might be both God, and man; not by confusion of nature, but by vnitie of person, and this conceaued and perceaued not with the Eies of the fleash, but with the faith of the harte, the only begotten and the first begotten of his Father, and the first begotten of his bretheren lying in a manger, & filling the whole world, wrapped in swadling clothes, and thundering in the Cloudes; sucking on earth the pappes of his mother, and yet sitting in Heauen at the right hand of God his Father; and is finally such a greate mysterie as that it compriseth the principall Pillour of our faith, the most certaine groūd of truth, the strongest foūdation of the Church: wherein we are to consider first, the vnspeakeable loue of God the father towards vs, [Page 222]who would not spare his owne and only sonne, but freely gaue him to saue vs. And our Sauiour in the gospell, God so loued the world, that he gaue his only begotten sonne, &c. Secondly his owne incomparable loue in shewing himselfe so kinde and courteous vnto mankind as to suffer himselfe to be cast in his mould, to be clothed with his fleash, & to be compassed about his infirmities which he himselfe commen deth, Iohn. 15.13. Saying to his disciples, greater loue then this hath no man, &c. Both which their loues our Apostle Paule setteth out most liuelie, Rom. 5.8. when he saith, God setteth out his loue towards vs, seing the while we were yet sinners Christ died for vs. And thirdly our Sauiour Christs lowly humilitie herein likewise appeareth as Paule also declareth the same, as that he being in forme of God, and thinking it no robberie to be equall with God, made himselfe of no reputation, &c. Phil. 2.6.7. Here then first we are to know for our instruction the two natures of Christ, secondlie the destinction of both his natures,2 natures of Christ. as first his diuinitie, in that the Apostle calleth him God,Three distinctions. and then his humanitie in affirming him to be manifested in the fleash, Thirdly [Page 223]the Hipostaticall vnion and communitie of of properties in one & the same personne of our Sauiour, three deepe misteries contained, and couched in three words in quibus saieth Beza verie briefly duae ponuntur, distinguntur, vniuntur naturae Christi whereby three sorts of Heresies are confuted. First the Arrirans that denie the diuinitie of our Sauiour Christ secōdly the Marcianits who gaine say Christ to haue a humaine and fleashlie bodie, but only an heauenly spiritual bodie, thirdly the Nestorians, who affirme Christ to haue two persons, one of his Humanitie, the other of his diuinitie, and that his manhoode was deified and changed into his godhead. Secondly we are to learne for our edification, that we may make vse and take proffit in our life and conuersation by this misterie, euen three thinges Austin comprehendeth them together in one sweete sentence, Ser. 22.3 things to be lerned by this misterie. De tempore in these words, omnis Natiuitatis schola est humanitatis officina patientiae massa, virtutis agonia. First humilitie in following him in the like lowlinesse, in making our selues equall with them of the lower sort, as Paule exacteth, secondly Patience, whereof he shewes himselfe a president, [Page 224]that we should follow his steppes in constantly bearing and abiding all kind of aduersitie and of affliction, as Peter admonisheth. And finally vertue, and especially loue, that we should loue one another as Christ hath loued vs, as our sauiour himselfe cōmādeth. Thus much of these words, as hauing a general vew of them, but now let vs sift the same more narrowly and perticularly consider them not in waie of ample discourse, but in manner of a short suruey as first to declare what manifestation this was, and secondly the forme thereof. For Paule here saith, not only that God was manifested, but also sheweth how: in the fleash, we read in Prophaine Histories, that the Gods of the Heathen, as first Iupiter the greate Father of these Gods, that he did metamorphose himselfe into diuers shapes and formes of sundrie Creatures. As into a Bull when he laye with Europa, into a swanne, when he begat of Leda, Castor & Pollux; and into Amphritrio, a man when he begatt of Alcmena Hercules, of which the Poet.
And likewise the other Gods, that they tooke vpon them the like semblance to the [Page 225]same ends and purposes as Apollo, when he changed himselfe into a crowe, Bacchus into a goate, Diana into a catte, Iuno into a Cowe, Venus into a fishe, and Mercurie into the bird Ibis As Ouid conteineth thē altogether Metamorph. 5.
But these are but Poets faininges, being the Painters out of false fables, as shadowes of some other truth, as that these mortall creatures supposed Gods and Idolles of the Gentles, were in a manner conuerted into such brute beasts, by their vncleane actions. Againe, we finde in the holy scriptures, that Satan transformed him selfe in to an Angell of light, 2. Cor. 11.13. & that the true Angels of God, haue oftentimes takē vnto them the shapes & forms of men, in which they haue appeared, when they haue beene sente from Heauen downe into the earth, and whereby they haue not only spoken vnto men, but also eaten and druncken with men. Yea we shall reade in the ould Testament and new in manie places, that the Lord God, himselfe appeareth vnto his saints and seruants [Page 226]in diuers semblances and fashions, but especially in the forme of fire. As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell, when he led them throughe the wildernesse in a Pillour of fire, Exod. 13. and vnto the disciples and Apostles, when the Holy Ghost descended in the shape of fire clouen tounges, whervpon Austin vseth these words, Hoc enim ele mentum est magnum sacramentum De Symb, ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes, as God the Father in the shape of a man, when he came to Abraham, sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue, when he appeared to Iohn Baptist after Christs baptisme, Math. 3. But none of these before mentioned did keepe those shapes and sē blances which they tooke or seemed to take vpon them, but forsooke them immediately, after they had perfourmed what they would by that meanes. But our Sauiour Christ Iesus, whē he was thus manifested in our flesh, he tooke it not vpō him for a time, but perpetually, euen to be our eternall mediatour both God and man [Page 227]world without end, and to continewe a preist for euer, after the order of Melchesidecke. And here we are to note, how properly the Apostle writeth, when he here setteth downe, that God, was manifested in the fleash, and not the Godhead, speaking as the logitians say in the contract but not in the Abstract, being true in the one, as appeareth, but not in the other, as in the Contract because it containeth in it the whole person of Christ, consisting of both natures, but not in the Abstract, for that it considereth the seuerall nature of his diuinitie only, which in noe wise can be manifested in the fleash, nor be confounded with his humanitie, vnlesse we will runne into Eutiches errour, and thinke that his manhood was not taken only but also absorpt and consūpt of his Godhead, which is a foule Heresie: so that it appeareth euidently, what maner, of manifestation this was.
Now therefore only in a word or two, lette vs speake of the forme it selfe, into which god is here said to be manifested, & so to passe on to the nexte branche of this misterie; because we haue dwelt verie lōg in this alreadie which forme is here said to [Page 228]be in the fleash that is in humaine nature. As that which was immortall, inuisible, incomprehensible and infinite, should take vnto it a kind of nature, which was mortal uisible, comprehensible, and finite, yea which might be seene, touched, and handled, and like vnto vs in all respects, sinne only excepted; not by conuerting the Godhead in to manhood, but by conioyning the humaine nature to the diuine, vniting them both in one person of Christ our mediatour, euen as Iohn, 1.1. witnesseth that which we haue hard, that which we haue seen which we haue looked vpon, & our hands haue handled of the word of life, neither tooke he any other fourme either of any Creature vpon the earth, or of any power in heauē noe not of any Angell, but of the seede of Abraham onely, Heb. 2.16. And why? because as the Apostle in the same chapter rendreth the Reason, for as much as the children were partakers of flesh & bloud, he also himselfe tooke likewise parte with them Vers. 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption, as it is often times taken in the scriptures, especially in the Epistle to the Romanes for the vnregenerate parte of man [Page 229]contrarie vnto the spirit, for then should our Sauiour Christ be subiect vnto sinne, as we are, which were blasphemie to affirme, but for the whole naturall and true essence and substance of a mortal man, both of reasonable soule and of humaine fleash subsisting, and not of body only, least we fall into the Erronious opinion of the Apollinarists. And thus much of this maine branche of this greate misterie: now of the nexte.
Iustified in the spirite
As this is an annexiō vnto the words, going before, so is it an amplification of the former misterie, as if the Apostle Paule had said, although. Christ the sonne of God and God himselfe was manifested in the fleash, as he hath set downe more at large Phil. 2. Yet did th [...] [...] most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit: as the same is expressed more plainely. First by our Apostle Romans. 1.4. when he saieth that he was declared mightily to be the son of god, touching the spirit of sanctification by the resurrection from the deade, as being one notable and notorious action of his supernaturall, [Page 230]vertue. Secondly by Peter. 1.3.18. by an other semblable acte, euen the worthy worke of his passion, As that he was put to death according to the fleash, but was quickned in the spirit. And thirdly Iohn. 1.14. that the word became fleash and dwelt amongest vs and we sawe the glorie thereof, as the glorie of the only begotten sonne of the father full of grace and truth. So that to iustifie in this place is not to make or pronounce one Righteous or iust, which is not so indeede as this word is taken. Luke. 16.15. in those words of our Sauiour vnto the Pharisies, Ye are they which Iustifie your selues before men, but God knoweth your harts, &c. And Luke. 18.14. in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican, whē he saith that, the one departed [...]ō, rather Iustified thē the other. And finally as it is taken so often in the Epistle to the Romans, where our Apostle handleth that cheife pointe of our Religion euen our Iustification, but especially, Chap. 3.28. In those words. Therfore we cōclude, that a man is iustified by faith, without the workes of the lawe. But this word here signifieth to approue, shewe forth, or declare a man to be such an one, [Page 231]by certaine signes and sure tokens, by infallible Arguments and euident demonstrations, such as cannot be refelled or refuted As Psal. 51. in those words of the Prophet Dauid, Against thee alone O Lord haue I sinned, and done this euill in thy sight, that thou mightest be iustified in thy sayinges, and cleare when thou art iudged. And Math. 11.14. where our Sauiour saith. And wisedome is Iustified of her children meaning himselfe. So likwise is it taken Luke. 7.20. where the Euangelist declareth that the Publicans iustified God: for those things that are exactly perfect and exquisitly absolute without any want or default, and therefore allowed and liked of all, are saied by a common Phrase of Scripture to be iustified. Whereby Paule setteth out vnto vs the might and maiestie of our Sauiour, not in outward habit and appearance, or in externall pompe or power, but in inward spirit and deuine vertue, in mightie miracles, wonderful workes, heauēly doctrine, most glorious, greate, and other incomprehensible effects, by which word and Phrase the Apostle endeauoreth to take away all kinde of weake diffidēce or distrust, which might any way be conceaued in our harts [Page 232]by taking offence at the lowe and base estate of Christs our sauiours māhood, which seemed to be so, vile, abiect, and contemptible, as some supposed him to be only a base and silly man. As likewise by spirit in this place, is not onely meante that mortified and regenerate partes of man, which is contrarie to the fleash, as it is vsually taken in the scriptures, and especially in the Epistle to the Romans, but for what soeuer was and is in Christ extraordinarie & supernaturall aboue cōmon manhood, and mortalitie. As if the Apostle Paule had said, although he was cloathed with our fleash, combred with our frailties, & cō passed with our infirmities, yet none of these, did weakē the power of his truth, the flower of the glorie of his diuinitie or once derogate from the honour of his maiestie. As that although he was verie mā, yet not withstanding he was true God, & although he tooke vpon him the fourme of a seruant, yet he thought it no robberie to be equall with his father, Phil. 2.7. for in him remaineth all the fulnesse of the Godhead bodily. Col. 2.9. And he was the brightnesse of the glorie, and ingrauen fourme of the substance of God his father, Heb. 1, 3. As it may appeare throughout [Page 234]the whole historie of the Gospell, whereby he is described vnto vs to be mighty indeede and in word: for so first he approued himselfe to be God, in his birth, in that he was borne after the common order and māner of men, his mother being ouershadowed by the power of the most highest, and himselfe cōceaued by the holy ghost. Secondly at his inauguration & consecraction after his baptisme, when as by the [...]iuely voice and diuine oracle from heauen he was pronounced and proclamed to be the Sonne and heire apparent of God his father. Thirdly in his temptation, when [...]s he vanquished Sathan in a Monomachie or single combate, and made him voide & [...]uant from him: Fourthly in curing al kind of sicknesses and diseases, by taking a way both the cause & the effect. Fiftly in know [...]ng both the thoughts and harts of men, as [...]t appeareth oftētimes in the Gospel. Sixt [...]y in stilling the winde & calming the sea, [...]nd in working other strange signes and wonders. Seauenthly in his Passion, when as the weakenes of his fleash was succou [...]ed and sustained by the strength of his Godhead. Eightly in his Resurection, in [...]hat he was able to laye downe his life, and [Page 234]to take it to him againe. Ninthly in ascē ding vp into Heauen, for as our Sauiour in the Gospell Iohn. 3. No man hath ascended vp into heauen, but he that descended downe from Heauen euen the sonne of man, which also is in Heauen. And tenthly, in sending downe the Holy Ghost his blessed spirite, which proceeded as well from himselfe as from God his father; Insomuch that we cannot but confesse and say with Nicodemus the Pharisie that none can doe such things as these except he came from God or except he were God himselfe; without question, therefore to be iustified in this place is as Athanasius in his booke De surrectione carnis explaineth it. Iustitiam habere n [...] humano more sed diuina puritate that is to be iust and Righteous in himselfe, and [...] himselfe, not according to humaine qualitie, but by a diuine spirit: for so signifieth this Hebrue Phrase, in this place, and i [...] respect of vs being allone with that which our Apostle hath. 1. Col. 1.30. that he is b [...] come our righteousnesse, redemption sanctification, and saluation, being the whole and so [...] scope, and hope of their faith which by th [...] same spirit, doe beleeue & putte their tru [...] in him, not resting or relying vpō any other [Page 235]meane or merrit what so euer. And of this iustifiyng had not only our Sauiour Christ the testimonie of his owne spirit euen the Holy Ghost, which was a witnesse vnto Iohn the Baptist, whē he descended downe vpon him invisibly in the forme of a doue. Math 3.16. Which heauenly vision was a diuine oracle and siuely voice of God himselfe, which the Lord caused to appeare [...]nto him, that when he knewe not our Saviour it might be as an infallible token to [...]iscerne him from all other, as he himselfe [...]onfesseth. Iohn 1.33.34. And I knewe [...]im not but that he sente me to baptize with water, he said vnto me vpon whome thou [...]halt see the spirit come downe and tarrie still [...]ne him, that is he that baptizeth, with the holy Ghost. And I sawe and bare record, that [...]his is the sonne of God. But also the spirit of [...]he Saints and seruants of God which giueth [...]estimony vnto themselues and their owne [...]oules that our Sauiour is their Lord and God [...]or so saith Paule in the person of all the electe and faithfull. 1. Cor. 8.5.6. Though their [...]e that are called Gods, whether in Heauē or in Earth as there be many Gods and many Lords, yet vnto vs there is but one God which is the Father of whom are althings, [Page 236]and we in him, and one Lord Iesus Christ by whom are althinges, and we by him & againe, 1. Col. 12.3. No man can say that Iesus is the Lord but by the Holy Ghost. But to drawe to an Ende for this point, and to make our vse of this matter, we are heere taught that we should laboure to iustifie our selues both before God, and man, not externally by carnall and earthly thinges, but internally after an heauenly and spiritual manner, not with the hypocritical Iewe [...] in Esaies daies 29.13. To drawe neere vnto God with their mouth and honour him with their lippes, but in hart to be farre from the [...] And with the Scribes, and Pharises in our Sauiour Christs time to be serious obseruers of outward ceremonies and to be far from inward sinceritie Math. 15.8. not superstitiously with the vnfaithfull Iewes, and Idolatrous Samaritans, to worshippe they know not what, nor ignorantly they knowe not how, nor blindly they knowe not where: but as the true worshippers to worshippe the father in spirit, & in truth for God is a spirit, and they that worshippe him must worshippe him in the spirit, and in trueth Iohn 4.23.24. not to declare our selues to be those of these last daies & perillous times, [Page 237]which Paule foretould should be in the world, hauing ashew of Godlinesse but denying the power thereof. 2. Tim. 3.5. not to loue one another, in tougne & in word only, but indeede and in truth, as Iohn exhorteth vs for such externall shewes, and semblances such outward facing and gracing with such deepe dissembling and hollow harted hyprocrisie, God vtterly hateth and abhorreth: whē as we dally with God himselfe, double with men, & deceaue our owne soules as may well be said deceauing and being deceaued, making this world as it were a Theator the Church a stage, themselues as actours and players, in seeming to be that which they are not, in disguising thēselues as it were with the side Robes, broad Philactaries, and lōg fringes of the scribes and Pharises, vice masking vnder the visour of vertue, profainenesse lurking vnder the couerture of holynesse, and falsehood hiding it selfe vnder the coulour of truth and veritie, which is not to follow the steppes of our Sauioure, who would only as it is here sette downe, be iustified in the spirit, and thus much of this second branch of this tree of truth now of the thirde.
Seene of Angels.
After that our Apostle had sette downe in the wordes going before that double heauenly misterie of our Sauiour Christ, that he was manifested in the fleash, and iustified in the spirit, he doth amplifie the miracle of that misterie and the power of God, by a notable circumstance of greate waight and moment, confirming and establishing the same by the witnesse and testimonie of high and Heauenly powers, as in matters of greatest importance, are requisit to be eye and eare witnesses, not persons of base and meane estate and credit, but such as are of worthie estimation, and reputation, not mortall men of the inhabitances of the earth, who would be astonished at the wonder of so greate a worke that Christ should become a man, but euē the immortall Angels the host of heauen, who were excedingly glad and reioyced to see the same within finite admiration praysing the name of God, being such a newe and strang thing vnto them, as they neuer wisht nor thought of before, for althoughe it be to begrāted that these Saints and seruants of God, which stand in the presence of God, and behold the face of [Page 239]God, doe know manie of the secrets of God, as being indewed with an excellent knowledge in heauenly mysteries, & there fore are called [...] as seeing and perceauing much, and therfore did no doute vnderstand that the world should at length be redeemed and saued, and that Christ in time should be borne, and finally should suffer and be slaine for the sinnes of mankind. As we reade that the Angell Gabriell did foretell the same vnto the Prophet Daniell 9. Dani. Notwithstanding most sure and certaine it is, that they know not euerie misterie, & miracle of God, nor all the secrets of the Lords whole deuine counsels, and therefore not euerie particular circumstance of time, place, and person belonging to the incarnation, passion, and resurrection of our sauiour: neither yet knewe they the meanes, and howe these thinges should be brought to passe, Insomuch that all be it they sawe not this at the first, yet at the last the Lord vouch safed to reuele the same vnto thē, and not onely to make them behoulders thereof, but also messengers and ambassadours of so glad tidinges, and reioysers of so greate a grace bestowed vpon mankind: As was [Page 240] Gabriell not onely the foretellour of these happie newes in general tearmes vnto Daniell as is before declared; but also as legate a latere frō the lord God himselfe, the signifier and certifier, of all the particular circūstāces belōging to his incarnation vnto Ioseph, Marie, Zacharie, and the shephards as it may appeare in the beginning of the gospell: as first who should be his forerunner, euen Iohn the baptist the sonne of Zacharie, and Elizabeth. Secondly how he should be conceaued, euen by the holy ghost. Thirdly who should be his mother euen the virgin marie. Fourthly the place where he should be borne, euen in Bethlē the least of all the cities of Iuda. Fifthly his name whereby he should be called, euē Iesus, because he should saue the people from their sinnes, with many other specialties sette downe at large by the Euangelists, all which when it was perfourmed as the angell had prophesied, and had beene fullfilled as Gabriell had fore shewed to Ioseph, Marie, Zacharias, and the sheaphards of Bethelem, not only he himselfe, but the Angels of God likewise were rapte and rauished, as it were with ioy, when they saw it brought to passe, which made also an [Page 243]host of heauenly souldiers to ioine in consort, and to praise God and say. Glorie be to God on highe, on earth peace, and good will towards men. Luke. 2, 13.14. The cause of this their exceeding gladnes being this, not only for the common saluation of mākind, and generall grace that had appeared vnto all, but for that the Lord vouchsafed both to shew them that fauour, as to make them the spectatours of so notable a miracle, & to giue them that honour, as to take them as witnesses of so greate a misterie, for the strengthning of our faith, enlarging of our hope, the ascertaning and assuring of our soules, and consciences, in the vndouted truth thereof: and these as witnesses in the higher degree, as in the nexte wordes, he descendeth to the testimonie of these that are of lower accompt euen of men: & here note the Proprietie of the speech, the pregnancie of the Phrase, which it pleaseth [...]he blessed spirite of God in holy and heauenly wisedome here to vse, when as the Apostle saith, that he was seene of Angels and not that Angels did see him, signifying hereby, not any vertue in themselues in this respect, but Gods vouchsafing toward them. Seing that is said to appeare vnto [Page 242]one, which is not in the behoulders power to see it. As when one hath a stone before his eies, which he looketh vpō, we say not a stōe is seene of him, but he seeth a stōe the like of the sunne, the moone the light, & the rest of the visible creatures of God here in the world the common and continuall obiects of our sight, so that not of their owne nature nor by their owne power, nor through any abilitie that was in them, did they see the lord Christ; but only by Gods gift, grace, and goodnes, was the incarnate word reueiled vnto them, and many other misteries which were before vnknowne of them; whereupon Beda saith, Quod in natiuitate apparuit Angelis claritas, quae non a [...] tea in veritate visa est hominibus: that is▪ that after the natiuitie of our sauiour, there appeared a clearer brightnesse in the angells, then euer indeede appeared before vnto men, and that in two respects: first in regard of the ministerie of the Apostles, & secondly in respect of the knowledge of the people, being farre greater then was in the former times either in the prophets, or in the multitude. And therefore this holy host of God euer after Christs manifestation in the flesh, adioyned thēselues [Page 243]vnto him as his guard, offered their seruice vnto him as his ministers, alwaies attended vpon him as his seruants, from the beginning of his humiliation and inauguration, vntill his heauenly exaltation and glorification, being not only messengers aboute his natiuitie, publishers of his birth, & choristers of the glad tidings thereof: as it is before declared, but also ministers vnto him not at, but after his temptation, least by their helpe he should seeme to haue vanquished Sathan, as he might haue had legions of Angels at his death and passion, as he himselfe said: but he would not, because he would be destitute of all heauenly aide and humaine succour, that he might humble himselfe to the death of the crosse. As he had the same ministring spirites proclaimers of his resurrectiō vnto Marie Mag dalen and the other women, & to Peter & the rest of the Apostles, & as finally he thē had heauenly souldiers his waiters & attenders at his ascension, doing him homage, and giuing him honour, & shewing all seruisable dutie towards him in al respects, at all times, and in all places, being faine of their office, and forwarde to imploye their diligence about him, especially the greate [Page 244]sauiour and redeemer of the world, when as they are glad of a meaner charge, euen to be ministring spirits to mē, which are heires appointed vnto saluation 1. Heb. 14. And here note, what greate accoūt and highe regard the blessed āgels are of in the sight of God, in causing and chosinge them to be the especiall witnesses of his heauenly and holy misteries aboue all other. And therefore finde we so oftē in the scriptures such honorable mention of them, as that the holy ghost vouchsafeth to name and number them nexte, and immediatly vnto God the father, and Christ Iesus his sonne, as in that place Luke. 10. He that confesseth me before men, him will I confesse before my father and his Angels &c. and 1. Tim. 5.21. I charge thee before God, and the lord Iesus Christ and the elect angels that thou obserue these things &c. And finally Apocalips. 1.4. grace be with you and peace from him which was, which is, to come, and from the seuen spirits, which are before his throne. And in diuers other places of the Gospel, where they are adioined with God or associate with Christ as copartners with them of their glorie, but are ascited and appealed vnto, as witnesses of their grace. The vse that we are to make [Page 245]hereof is this, euen fully & faithfully to be leeue that to be true and most true, as the which no aduersarie in the world shall euer be of power to conuince, no heretique sufficiēt to gaine say, nor against the which the gates of Hell shall euer be able to preuaile, because we haue the sure & certaine Testimonie of the angels themselues, in confirmation of the soundnesse of this doctrine, so that we ought not to misdoute, or misdeeme the same, with the vnbeleeuing Gentiles and Iewes, except we wil be as incredulous as the Saduces themselues, who thought that there were neither spirites, not Angels, contrarie to many & manifest places of the scripture.
Preached vnto the Gentiles.
As an earthly Kinge and prince at the firste inauguration of his person into his royall estate and gouerment, doth obserue this course, first to gather together the nobles and the peeres of the lande, & before him to appeare and shewe themselues, and to require of them their due and duetifull homage, fealtie and allegiance, and then afterwardes they to accompanie him to be publickly proclamed, before all the people as right & lawfull inheritour to the croune [Page 246]and kingdome, and then of all his subiects for their parte to be so accepted, accounted, and regarded: and so lastly, to aduance himselfe in to his seate of honour & chaire of estate, there to be most gloriously enthonized, crowned, and annointed with all princely pompe, & maiestie. Euen so our heauenly King of Kings Christ Iesus, in the degrees of the exaltation of his person, after his manifestation in the flesh, and iustification in the spirit, which was as it were his first inauguration into his spirituall kingdome in the progresse of his proceedinges, was first enterueiwed and contemplated of the Angels his most noble creatures, powers, and principallities, who not only shewed vnto him diuine reuerēce & obediēce, but also did vnto him heauē ly honour and homage. After which it next followeth, that he should in their presence be publickely preached vnto the Gentils, to all the people, nations, and languages of the earth; as to his people and subiects, & then to be beleeued in the world, that is, intertained with all faith and fealtie, and imbraced with all loue and loialtie, in all the corners, & quarters of the world; and so finally to be receaued vp into glory, [Page 247]that is ascended vp into the highest heauens ther to sit in the throne of his maiestie. These three thinges being the three last branches of this tree of truth, which we are to entreate of in the same order and with the semblable breuitie, as we haue done the former partes of this my texte. In the first whereof which we haue in hand are to be considered three thinges, who, what, to whome: for the first it is w euident who euen he of whom we haue altogether spoken before the matter of this misterie of godlinesse, the sappe of this tree of truth, the subiect of my text, the contentes of the Gospell, the lords annointed, Gods Christ, God manifested in the flesh, Christ incarnate, Iesus incorporate on earth, and consecrate in heanen, God humiliated, & man exalted, God gracing man and man glorifying God: and what? Euen first manifested, secondly iustified, and thirdly seene, & fourthly preached. As greate a worke of wonder as any of the rest in all respectes, first for the person, so base, so vile, so miserable a man, the sonne of man, & a worme and noe mā to be proclamed a soueraigne sauiour, an heauenly king, an omnipotent God, incredible to be beleeued, impossible [Page 248]to be perfourmed in the eyes of fleash and blood, that a woorme should saue al men that the seede of a woman should bruse a serpents heade, that the dewe of the birth which was of the wombe of the morning, should droune the greate Leuiathan withall his dragons in the redde sea: intollerable to be suffered in policie, for the greate states and potentates of the world, for a poore babe, who was faine to haue an Inne for his lodging, a stable for his chamber, & a cracth or manger for his cradle, to be worshipped of honorable estates, haue offered vnto him gould, mirrhe and franken cense, in signes and significatiō of his three fould office, that he was a royall kinge, an holie Preist, and an annointed prophet, yea for a carpenter, or carpenters sonne as he was commonly called, and accompted, to be soueraigne monarch of all the kinges, keysars, and conquerours of the earth. And iniurious to be borne with in pietie as it should seeme, for a base Nazarite and a rude Galeleā, to deface Moyses, & disgrace God, to abrogate the Law, abolish the ordinances, to frustrate circūsition and annihilate former cerimonies, as the offēded Iewes did obiect against him. And in stead [Page 249]thereof to ordaine two new sacraments, one of water, an other of wine, & to bring in a new doctrine, euen the Gospell, & for the former prophets appointed by the Lord, to assigne new Apostles of his owne making, neuer harde of before. All these thinges were not only maruelous, but also odious and dangerous, in respect of his person, and therefore a deepe point of this misterie of godlinesse. Secondly in regard of the preaching it selfe, Preaching being at this time but a broaching of folly, and therefore called by Paule according to the common, crooked, and corrupt Iudgement of the world, the foolishnesse of preaching, being taken for madnesse, to crie as Iohn Baptist did in the wildernesse and our Sauiour himselfe did in the temple Preachers being called mad men, as that son of the Prophet was in, Iehues time 2. Kinges 9.11. & drūckardes, as the Apostles were said to be druncke with new wine Acts. 2. And bablers, as Paule was termed of the Athenians Acts. 17. disturbers of states and common wealthes, as Elias was called by Ahab a troubler of Israell. 18.17. as Micheah likewise the same by Ahab an vnhappie Prophet, 1. kin. 22.8. and as Ieremias, a discourager of the people by the princes [Page 250]of Iudea Ierem 21.3. And as Amos a conspiratour by Amaziah the priest; Amos 10. yea as our Sauiour Chist Iesus himselfe of the high preist & scribes, a peruerter of the people a forbidder to paye tribute to Cesar & an affecter of a kingdome. Luke. 23.2. As Stephen of the people, elders, and Scribes a blasphemer, Act. 6.11. And Paule by Tertullus to be a pestilent fellow, a mouer of sedition among all the Iewes, and a cheife maintainer of the sect of the Nazarites Act. 24.8. Againe; for the manner of this preaching contemned and condemned of all men, because it was not only bare and naked without a signe to countenance and confirme it, and therfore a scandall to the Iewes; but also plaine and simple without wisdome of words to shew & setit fourth, and therefore folly to the Grecians, 1. Col. 1.2. And besides for the men that did preach being homely and rude poore fishermen verie simple, ignorant and vnlearned Ideots. Lastly, in respect of the persons that were preached vnto prophaine Panims godlesse Pagans, Idolatours Gentiles, superstitious Grecians, to whome to preach, is as it is in the Prov. Surdo narrare fabulam, euen to speake to dead and deafe men, deafe in obstinacie, and dead in sin, giuen [Page 251]ouer to vanitie, nusseled in ignorance, blundering in blindnesse, and almost cast of into a reprobate sense, euen as blockes, stockes, and stones, like vnto the Idoles which they worshipped, in whome neither the plowe of preaching could make any furrow, nor the seede of the Gospell take any roote, because neither the dewe of Gods grace could mollifie the soule of their hearts, nor the sunshine of his blessing fructifie the ministerie of his word in their soules. Notwithstanding all which, see the misterie, beholde the wonder, how this is brought to passe: for the person, though a vile woorme, yet a glorious Archangell or Prince of angelles, thought a meane mortall man, yet a mightie and immortall God, though a son borne and a child giuen, yet an euerlasting father, and the auncient of daies. Secondly for preaching, though folly to men, yet the wisdōe of God, though an offēce both to the Iewes and Gentiles, yet the power of God vnto saluation, to the Iewes first, and also to the Gentiles though a stumblinge blocke, yet a sweete baite, whereby many soules were caught by the hookes of the Gospell. And for the preachers though poore fisher men [Page 252]yet powrfull fishers of men, though rude Galileans, yet honorable Apostles, though not puffed vp with humaine knowledge, yet inspired with heauenly wisedome. And finally the persons that were preached vnto though Gētiles by generatiō, yet Israelites, by regeneration: though children of truth, yet of stones made the sonnes of Abraha though aliants and strangers from the cō mon wealth of Israell, yet free denisons & cittizens with the saints. This therefore is the Lords doing to vse the words of the Psalmist & it is meruelous in our eyes, & yet although maruelous and mistical, found by blessed proofe, and happie experience to be performed in vs, which were sometimes Gentiles, but now christians, by the greate power and gracious prouidence of God. But why was God manifested in the fleash, Iustified in the spirit? preached vnto the Gētiles; because otherwise he could not be beleeued in the world, so that with out this cause going before, the effecte which answeareth in the next brāch, could neuer haue followed: for as the prophet Esaie: who should beleeue our report or to whōe is the arme of the Lord reuieled? and as the apostle Paule; How shall they beleeue in him, of [Page 253]whome they haue not hard, and how shall they heare without a preacher, so that faith must needes come by hearing, and hearing by the word of God preached. Esaie 5.3.1. Rom. 10.15.16.17. But who preached not the workes of God by the creation of the world, although they after a sorte doe make manifest that, which may be knowne of God; they visible, shewing the inuisible thinges of him, that is his eternall power and godhead Rom. 1.19.20. and albeit as the Prophet Dauid saith The heauens declare the glorie of god & the firmament sheweth forth his handie workes Psal. 19.1: For these were but dumbe teachers, and the text & intendiment of there teaching was only this, that there was a God that made the world. But the worde of God by the mouth and ministerie of man, speaking preachers which did plainely publish and proclaime, not by ocular demonstration, as the other, but auricular declaration and oracular manifestation, and the texte and drifte of their preaching being more, and a greater misterie euen God manifested in the fleash, that saued the world. And these not such preachers as Iacob. who said only that Siloam, should come Gen. 4.9. As [Page 254] Moyses, that the Lord would raise vppe a prophet like vnto him Deut. 18. as Balaam, that a starre should rise out of Iacob. &c. Numb. 24. As Dauid, I will preach the lawe whereof the Lord &c. As Esay, that a virgin shall beare a child and so forth. Esaie. 7. As, Daniell, that the most holy shall be annointed Dan. 9. For all these were but propheticall Preachers, only such as saw him a farre of such as promised him to cōe in dwe time. But these both Euangelicall and Apostolicall, such as were eie-witnesses, and eare-witnesses of his comming, such as in presence pointed at him vnto the people, or being past, reached him vnto posteritie; & how? not obscurely and darkely as Moyses, that had a vaile before his face and without cō ceite and vnderstanding, as vnto the Iewes who had a vaile before their harts, but after the vaile of the Temple was rente in sunder painefully with diligence, for they preached in season and out of season; as Paule to Timot. 2.4.2, plainely without ē loquence as the spirit gaue them vtterance acts. 2.4. and powerfully by heauenly influence, for it was not they that spake, but the holy ghost that spake in them, Math. 10.20. As Christ himselfe preached with [Page 255]power, and not as the scribes, cōmanding as it were the hearts of men to yeeld reuerence and obedience to the Gospell, and conuerting manie soules at once vnto Christ: And finally to conclude, to whōe was he preached by them? euen vnto the Gentiles, new preachers deliuering an vncouth doctrine to a strange people, to whom they were sent as Ambassadours to a nation farre off, by our sauiour their Master, to carrie with blessed feete the glad tidinges of the Gospell, and not to one nation: for their charter & commission was larger, being commanded to teach all nations baptising them in the name of the father. &c. Being the Apostles and messengers of God, promising & profering grace and truth to all languages, degrees, sexes, callinges, and conditions, vnder the sun, being those seruants which were sent forth by the king, as is signified in the parable Math, 22. and Luke 14. which made a mariage dinner for his sonne, to call those that were bidden, who because the vnworthie Iewes which were first inuited, neglected dissolutely, and refused stubbornly to come, were cōmanded to go out quicly into the high places and streetes of the [Page 256]cittie, and to bringe in the poore, & maimed, the halt, and the blind, and yet there being roome, to go out into the high waies and hedges, euen to al outlandish, and forreigne regions, countries, and prouinces of the outcast despised Gētiles, poore in mind for the want of the riches of Gods grace, maimed and halte in their soules, for lacke of the integritie of good life, blind in their hartes, for want of the light of the truth, to compel them by the force of their commission, by the power of their preaching, by the efficacie of the word of the gospell, to come vnto the wedding, of Christ Iesus, vnto his spouse the Church, as the guestes of the bridegrom, and frends of the bride, as the Apostles themselues perfourming that in practise, which our sauiour by the purport of the parable did prophesie should come to passe, when as the Iewes being moued with indignation thereat, did forsake them and betake themselues to the Gentiles did rēder this reason of this their doing, saying. It was necessarie that first the word of God, should haue beene spoken vnto you, but seeing you putte it from you and iudge your selues vnworthy of euerlasting life, loe we turne to the Gē tiles [Page 259] Act. 13.4.6. As it was oftentimes before tould vnto the Iewes euen to their teeth. As first by the Baptist. That God would of the stonie harted Gentiles raise vp children vnto Abraham, Math. 3.9. And that the haughtie hills, that the loftie minded Iewes which bare themselues bould of their mount Synai where their law was giuen, of their mounte Sion, where their temple was builded, and where the Lord promised his blessing for euer more, should be brought to lowe vallies, that is the hūble harted Gentiles, that liued in the vallie of the shadowe of death, should be exalted, that the crooked affections should be strēgthned by the line & leuill of the gospell, and their rough waies, that is their [...]ude and barbarous life, should be smo [...]hed by the plainer of the word of God, and finally that all fleash, that is all men, and all manner of men, of what natiō, language, degree, age, calling and condition whatsoeuer, should see the saluation of God. And this the Propheticall Euāgelist but of the Euangelicall Prophet Iohn out of Esaie. 40.3. And secondly by our Sauiour Math. 8.11.22. But I say vnto you, that ma [...]ie shall come from the East, & West, and shall [Page 258]sit downe with Abraham, Isaach, and Iacob, in the kingedome of heauen, and the children of the kingdome shalbe cast out into vtter darkenesse. And againe Math. 24.43. I say vnto you that the kingdome of God shall be taken from you, and shalbe giuen to a nation, that shall bringe forth the fruites thereof. And finally by Paule who in the 11. to the Romans telleth the Romaine Iewes, or Iewish Romans, that the natural oliues meaning the Iewes, were cut of, and the vile oliues euen the Gentiles, were grafted in their stead; and that the election of the one was the reiection of the other, the calling of the one, the casting away of the other, the conuersion of the one, the subuersion of the other, the ruine of the Iewes being the riches of the world, and their diminishing the riches of the Gentiles, the one proceeding frō the seueritie, the other from the bountifulnesse of God; as the Apostle amplifieth at large in the same chap. Whereby it is come to passe at this day (to apply it in a word vnto ourselues, because we haue beene ouer longe in this pointe) that we which dwelt sometimes in darkenesse, blundred in blindnesse, and groped at noone daie, & were the furthest [Page 259]from the sunshine of the Gospel, haue bin made partakers of the gratious and glorious light thereof. So that of vs, that of the Prophet Esaie. 9.3. and the Euang Math. 4.16. The people which satte in darkenesse and in the shadow of death, haue seene a greate light and to them that sitte in the region and shadowe of death, a greate light is risen vp; may seeme to be most truely verified. Our dutie to cōclude being this, to labour by all meanes possible, to keepe and continue still amongst vs, this lampe and lanthorne of light, which Christ the light and life of the world hath vouchsafed to bestowe vpon vs, by his blessed appearance, least that, happelie, or rather vnhappelie happen vnto vs, which God threatneth to the Angell, and the Church of Ephesus Apo. 2.5. Euen a remouing of the Candlesticke of his Church from vs, and an extingushing of his word from amongst vs, and in turning the congregation of Christ in to the sinagogue, of Antichrist, or the changing of the consolation of our saluation into the abomination of desolation; but it followeth in the texte.
Beleeued in the world.
Marueile was it, and noe doute a great [Page 260]meruaile that God manifested in the flesh with the other misteries appertaining thereunto, should be preached by such silly ministers in so simple manner, & to such sinfull men; yet far more maruelous is it, that the same preaching should not only take such place as that it should be receaued with such regard and reuerence, but also be so harboured in there hartes, that it should be embraced with credence and cōfidence; for of all those marueiles which are found to be in the incarnatiō of christ, the first is, Deus & homo, That God should become man; the second, virgo et mater that a virgin should become a mother; and thirdly Fides & corhumanum that faith and mans harte should make an harmonie together. Which seeme to agree, like harpe and harrow; this last must needes be the greatest, because the other two, did make men only to wonder, but this did cause our sauiour Christ himselfe to marueile as is appeareth in the Gospell Math. 8.10. where it is said that whē he heard the Centurion, declare his faith by his words, He marueled and said to them that followed verily I say vnto you I haue not found so much faith, noe not in Isaraell, for if we througly [Page 261]consider both what faith is, and the vertue and the excellencie thereof, and what man is, and his frailtie and infirmitie, we shall easily perceiue as greate a distāce betwene them, as is betweene heauen and earth, yea as greate a discordance as Diapason, nay as greate a difference as is betweene light and darkenesse, or the spirit and the flesh, betweene the which saith the Apostle there is [...] cuē peacclesse, or trucelesse iarre and warre, first for saith who knoweth not that it is the beauēly gifte of God Rom. 4.16. the precious fruite of the spirit Gal. 5.22. the cheifest cardinall Theologicall christian vertue. 1. Cori. 13.13: and therefore cannot be obtained, or attained vnto by any meane or merite of man: the rotten roote of whose originall corruption cannot bring forth so faire a blossome nor so sweete a fruite, but rather the contrarie, carnall heathenesh vice of infidilitie. Againe who will not say when as the faint fauourers of faith themselues, cannot but confesse so much, as Bellarmine in his preface before his controuersies, that faith is the first gifte of grace, euen in the matter of Iustification, the first motion of a reuiuing harte, and the first sense of spirituall [Page 262]life, whereby the minde is stirred vp to hope, the will inflamed to loue, the toung moued to confession, and the hand prepared to good workes; when as contrarie wise, we are so farre from this, as that we are destitute of the grace of God, Rom. 1. and so farre from quickning, that we are deade in trespasses and sinnes, Ephe. 2.1. and finally so farre from this spirituall life that we dwell in the shadow of death: Esay 9.2. Math. 4.16. yea that it is the first ground worke and foundation of the spirituall tēple of the holy ghost, vpon which the wals of hope are reared vp, ouerwhich the roofe of charitie is laied, & where vnto the battlements of good workes are added as the full complement and beautifull ornament thereof: for so Austin. 22. De verbis Apostoli: Domus dei credendo fundatur, sperando erigitur, diligendo perficitur, when as we one the other side, are nothing els, but the decaied and desolate ruines of the fall of our first father, forlorne Adam, who was dislodged and banished out of Paradise; further that it is the first bright beame of diuine light, with which the spirituall sunne of righteousnesse Christ Iesus, illuminateth our blind hartes, darkened [Page 263]with ignorance, that the morning spring or dawning of our minds might proceed vnto the perfection of the noone day when as we of our selues, haue such a fleshie vaile cast before our hartes, yea such a starke blindnesse or rather such a blundering blindnesse, that though our eies be wide open with the Sodimites, Syrians and Balaam, yet we cannot perceaue the least peepe or appearing of anie glimpse, or glimmering thereof in our mind. Finally who is so ignorant in the scriptures, that hath not there redde, that faith is the only present, where with God is pleased, and appeased with vs? for without faith it is impossible to please God, the only salte that relisheth, & seasoneth all the cogitatiōs of our harte, the communications of our mouth, and the actions of our hands, from being sinfull, and vnsauerie in the sight of God: for whatsoeuer is not faith, is sinne, yea the maine post of our iustification, and saluation: for as the Prophet, the iust man must liue by his faith, and to conclude in a word; As the aduersaries of faith themselues affirme thereof, that it is the verie gate of heauen, without the which we can neither come to God, nor call vpon [Page 264]him, serue him nor deserue him. As Canisius, in his Catechisme. This for the excellencie of faith, in comparison of our owne insufficiencie, for being partakers thereof; now for our selues, what we are by nature, in respect of our weaknes and disabilitie, the word of God, describeth vs out in our coullers. As when the Apostle calleth vs, sonnes of wrathe, the children of disobedience, aliants from the couenant of God, and strangers from the common wealth of Israell. Againe when as God himselfe anatomiseth vs out and saith, that all the Imaginations, of the thoughts of our hartes, are only euill continually Gen. 6.5. as Esay a sinnfull Nation, a people laden with iniquitie, a seede of the wicked, corrupt children, our heade sicke, and our harte heauie from toppe to toe, no whole parte, nothing but woundes swelling, and sores full of corruption, yea that we drinke vp iniquitie like water, and drawe one sinne vpon another, as it were with cart ropes, and coards, of vanitie, Esaie. 1.4. &c. And as Panle hath cōpiled out of holy places, of scripture, that there is none righteous, noe not on, &c. Rom. Describing vs in euerie power of the soule, & parte of the bodie, to be farre from the feare of God, and faith [Page 265]of Christ. Moreouer when as our Sauiour telleth Peter in the Gospell for the confession of his faith, that flesh and bloud hath not reueiled that vnto him, but his father, which is in heauen; he signifieth our feeblenesse herein, that we are not capable of so greate a gift, as likewise Paule, that naturall and carnall man, cannot conceaue those thinges that are of God. And finally the same Apostle that we cannot so much as thinke a good thought, when as the disciples and Apostles of our Sauiour himselfe, farre before vs, in all christian perfection, although they neuer departed from the side of Christ himselfe, the founder of faith, and who therefore taught them his word so long, and wrought so often his miracles before them, to noe other ende but this, euen to engender faith in them, that his disciples might beleeue on him, as it appeareth euerie where in the Gospell: yet oftentimes were found as our Sauiour himselfe tearmeth them, to their blame and rebuke, sometimes, [...] men of little faith. The feeblenesse whereof they often bewraied in their faintnesse and failing in following their Master Christ, somtimes hardharted, as whose hartes would [Page 266]not yeald to receaue the impression of faith, and sometimes fooles, and sloe of harte, to beleeue all that the prophet had spoken, all of them from the highest to the lowest, shewing their weaknesse & want of faith, in some respect or other. First, Peter when ke walked on the water sincking with his bodie into the sea, as he fainted in faith, through the feare of his harte, when he disswaded our Sauiour from suffering, and when he forsooke and for swore his Master. Insomuch, that our Sauioure as he himselfe tould him, was faine to praye for him, that his faith might not finally faile him: Iames and Iohn when as they affected the primacie & supremacie aboue their fellowes, and when as they would haue had fire and lightninge to come downe from heauen to destroye those citties, that would not harbour our Sauiour. Phillip and Andrwe in the miracle of loaues, whē they thought it vnpossible for our Sauiour to feede so many with so little. Thomas when as he would not beleeue that our Sauiour was risē, vnlesse he felte and handled him; and all the rest of the Apostles, when as they could not cast out the Deuill out of him that [Page 267]was dombe and deafe, when as they consented with the reprobate Iudas, in disdaining that Maries ointment should be powred vpon our Sauiour, and finally in flying from their Lord and Master, when he was taken, and in counting the resurrection of our Sauiour as a fained thing, so that this cannot but be a greate misterie and maruelous wonder, that should be so generally accepted of all the world, which was so harde to be receaued of the Iewes themselues the people of God, who ought by faith, to haue expected their owne saluation, and by hope waited for the consolation of Israell, by the incarnation of their Messias Christ Iesus, the reconciliation of the word of the Gospell, and the operation of the spirit of God: insomuch that their incredulitie grewe into a common Prouerbe a mong the Heathen, as it is in the Poet, Credat Iudaeus Apella, and so difficult to be accepted euen of the Apostles and disciples of our Sauiour themselues, whose hartes our Sauiour had so longe wrought and framed to prepare and make them readie to entertaine the same. As though it were easier to graue in stonie Marble, then to imprint [Page 268]in soft waxe. And here note the Emphasis of the Antithesis which the holy ghost heare vseth making an oppositiō between faith and the world, as our Sauiour seemeth to signifie in the Gospell, when he saith. When the sonne of man commeth shall he finde faith on earth? Luke. 18. The world being as Austin calleth it Muscipula diaboli, the Deuils trappe, rather a receptacle of infidilitie, then an harbour of faith. For as the Apostle. Totus mundo positus est in maligno, and as Iohn, all that is in the world, as the lusts of the flesh, the lust of the eies, and pride of life, is not of the father, but is of the world Epist. 1. Cap. 2.16. then the which there can be nothing more contrarie to faith. Yea and if the Apostle meane hereby, world by a Senedocche or Metonomia, as noe doute he doth that are in the world, Continens pro contento, the children of this world, euen the children of darkenesse, opposit to the children of the light in the Gospell, that world which Iohn saith, which when the light came into the world, which made it knewe it not 1. Iohn. 10. That world which our Sauiour saith cannot receaue the spirite of truth, because it seeth him not, nor knoweth [Page 269]him 14.17. That world that loueth his owne, and not those thinges which are of God, and out of which our Sauiour chose his disciples, and Apostles, taking them out thence, least they should perish with the world. 15.19, which world for waiwardnesse, and wickednesse thereof may be called, Mundus ab immundicie per Antiphrasin, being indeede inrespect of the [...] a confusion of sin, & iniquitie, rather to be counted a [...] then a [...] So that this must needes magnifie the greatnesse of this misterie, and amplifie the power of the Gospell, by whose force and efficacie, such a marueilous effect is accomplished and brought to passe aboue the reach of mans reason, beyond the capacitie of humaine vnderstanding, and against the crooked iudgemēt of the world; and thus much of this fifth pointe, that we may come to the conclusion of my texte euen the top branch of this tree of truth euen the highest degree of exaltation, and glorification of our Sauiour Christ Iesus.
And receaued vp into glorie.
This is the last but not the least, yea the deepest, and profoundest matter belonging [Page 270]to this misterie of godlinesse, euen the cheifest parte of this texte, the greatest thing that could be sette downe of the Apostle, and the loftiest degree of our Sauiours glorification, and highest parts of his perfection that he could attaine vnto, being the corollarie and conclusion, not only of this excellent sentence of scripture, but also of the whole Chapiter: and finally as the crowne and garland, guerdon and reward bestowed on our Sauiour Christ Iesus, for all those things which he himselfe atchiued, or caused to be performed for vs, mētioned in the former words: that is, that after he had skirmished, vanquished, and triumphed ouer sinne, death, hell, and the deuell, and all other their cō plices and adherentes, hauing ascended on highe, and led captiuitie captiue, he sat at the right hand of God his Father, as in his chaire of estate, his seate of honour and throne of maiestie, there to raigne and rule for euer. Where by as in the people of the world, through the obedience of faith there was a greate conuersion, and alteration: so in the person of our Sauiour was there a wonderfull chang and diuersitie as of humaine to be come diuine, of mortall [Page 271]immortall, of temporall eternal, of vile glorious, of earthly heauenly, of naturall supernaturall, of carnall spirituall, of cursed blessed, of miserable happy, in so much that euerie hand is holden vp vnto him, euerie knee is bowed downe vnto him, and euerie tounge confesseth his name, Phil. 2.10. The word which here our Apostle vseth is [...] which was assumpt or taken vp; as first Enoch was Gen. 5.24. and after Elias was in the fierie chariot: both which were tipes and figures of this assumption of our Sauiour, which three are the only example of this kinde of assumption into heauen, and noe other besides, although our bold aduersaries the papists will presume to add a fourth, wherof there is noe mention in the scripture, euen in the assumption of Marie, and in the memorie thereof, doe celebrate a sollem festiuall daie in an holy honour of her, not only to make the assumptions vnder the Gospell to be equal in number with those of the Law, but also to make the mother of our Sauiour to be compared with him in his aduancemēt, & highest degree of his glorification: but whatsoeuer the word be in this place, it is also found Acts. 1.2. [Page 272]as signifying, both an adioyning vnto other as otherwise the Grecians call it [...] or [...] but also the preposition [...] purporteth a restoring againe or receiuing a dignitie or honour, of which he was partaker before, when he thought it no robberie, to be equall with God his Father, as our Apostle Phil. 2. or els finally as the Phrase wil beare, a recouering againe of his fathers fauour, as being accepted againe and receaued into the bosome of God his father, from whence he descended when he tooke vpon him our flesh. And yet the word being all on with that which al the Euangelists vse [...] his assūption being nothing els but a volūtary ascentiō, a passion in him in respect of his humanitie, & yet an action of him in regard of his diuinitie; that as he saith of him selfe, as he had power to lay downe his life and power to take it againe vnto him euen so as he had power to descend to take vpon him our flesh, so likewise had he power to ascend to resume againe vnto him selfe his owne glorie being caught or rapt vp in a cloude as he was man, and yet taking vnto himselfe the winges of the morning to flie vp into his holy sanctuarie as he was [Page 259]God, as a worme in respect of his incarnation in creeping on the earth, but an eagle in regard of his ascention in mounting vp into heauen. That as a captaine conquerer and Consull of Rome, when he had vanquished any enimie, won any cittie, or subdued any contrie, was wonte to ride in triumph with a royall Pompe before him, and a greate traine behind him, vp into the Capitoll, the gates whereof were wide open to receaue him. Euen so our Sauiour Christ Iesus, after he had ouercome Sathan, his grand enimie, and by death as the Apostle saith subdued him that had the power of death, and with all vanquished the graue and hell, and did triumph ouer them, Saying as it is in the Prophet Esay and Osee and the Apostle Paule. Death is swallowed vp in victorie. O death where is thy stinge? O graue where is thy victorie? and so ascended on highe and led captiuitie captiue, and made a shew of them openly, hauing his mightie armes of heauenlie souldiars with him. As the Psalm. 1. discribeth them. The chariotes of the Lord are twentie thowsands of Angels, and he is in the middest of them, [Page 260]as in his holy place of Sinaie, and vnto whom the gates of the Capitoll of heauen stoode open, as being gladde, and readie to receaue him into glorie, as the Prophet Dauid expresseth the same Psalm. 24. When he saith in the person of the Lord God. Lifte vp your heades O yee gates, and be yee lifte vp yee euerlasting dooers, that the King of glorie may come in. Here then as our heade is exalted highly, and aduanced vnto his glorie, so shall we also his members be partakers of the same honour, for if we die with him, we shall liue with him, if we suffer with him, we shall be glorified with him. For as his Father appointed vnto him a kingdome, so hath he appointed vnto vs a kingdome Iohn. 5. As the father hath crowned him with glorie and worshipe, Psalm. 8. So will he being the greate shephard of the sheepe, giue vnto vs an incorruptible crowne of glorie, as he sitteth with his father in his throne, so will he cause vs to sit with him in his throne, whē as our vile bodies shall be made conformable to his glorious bodie, of mortall becomming immortall, of corruptible becomming incorruptible, of [Page 259]carnall spirituall, of naturall supernatuall, of earthly Heauenly, finally of temporall eternall, in the kingdome of heauen, where they shall reape and receaue fulnesse os ioye, and at the right hand of God haue full fruition and plenarie possession of surpassinge Pleasure for euer more. Which God the Father hath prepared of his mercie, and Christ Iesus purchased by his merite for vs, those which haue beene promised vs from the beginning of the wotld, and shall be perfourmed vnto vs after the ende of the world, in the Celestiall Paradise, where the Sunne shineth not, nor the Moone giueth noe light, and yet where the Sunne setteth not, nor the Moone changeth not, but where only the glorie of God and the Lambe giueth light Ap. 21.24. Where there is pleasure for euer without paine, victorie without skirmish, triumphe without warre, perpetuitie without time, desire without default, sweenesse without varietie, and varietie without sacietie, where there is Ioye with out gesture, Knowledge with out discipline, and conference [Page 260]without speache, where there is rest with out motion, partaking without enuie, and vnderstanding without reasoning, vbi lex veritas, pax charitas, modus aeternitas as Austin.
THE FRVITS OF HYPOCRISIE.
THese wordes which I haue reade vnto you, as also those in the verse immediately going before, are a confirmation in particular pointes, of that reason contained in the last words of the third verse, of which I haue spoken at large heretofore. So that hauing before said, that these Scribes and Pharises, did far otherwise leade their liues, then they did teach and preach; now he addeth for the more certaintie and assurance of that which he affirmed before, that if they had any good thing in them at all in show and in semblance, that the same was altogether [Page 278]vaine and trifeling, false and fained, because they had noe other thing in their purpose and intente, but palpably to please men & as it here appeareth to set out and shew forth themselues. These Scribes therefore and Pharises did either most manifestly transgresse the Law of God, or els did so notoriously dissemble, that they seemed to be altogether honest and holy, when they were nothing so nor so, hauing a foule visage vnder a faire visarde, for as all is not gould that glistereth, so all are not perfect that appeare so, nor all good and godly, that giue an outward glosse of integritie, and sanctimonie. For as Tullie saith. Frons, vultus, oculi, saepe mentiuntur, oratio vero saepissime, and as the Poet. Fallit enim vitium specie vertutis & vmbra So that oftentimes counterfaite, in the militant Church here on earth (such is the deceite of sinne, & the fashion of this world) goeth for currant, such are the cloakes and coulours of hypocrisie; for euerie hypocrite is like the Camelion, that can chang himselfe into euery coullour at commande and like to Protheus, who can Metamorphose himselfe into euerie fourme forth with, and lastly like vnto the wethercocke that can turne it self [Page 279]according to euerie wind. And here may we behould and see the nature of sinne in generall, that it is neuer single of it selfe but hath alwaies some companions and copartners conioyned with it; not vnlike the serpēt Hydra a monster of many heads and to the beast mentioned in the Apocal. On which the whoore of Babilon is said to sitie hauing many heades, and many hornes. But more particularly of the sinne of Hyprocrisie, who is not commonly alone, but carrieth with it diuers other iniquities. And is indeede the mother of aduice, as in this place it hath twined and twisted with it Ambition a bird of the same feather, and a sinne of the same stampe. These two being like vnto Hipocrates twins alwaies linked together, and in these Scribes and Pharises, their Hipocrisie engendring ambition in them as it appeareth in this place as also before in the sixte of this Gospell and the 1. verse. But here more couertly is the shadow of their workes and deedes, which were altogether to outward ostentation, sette as flatte opposit against the studie and endeauour of Godlinesse, & good life, their workes being not workes indeede, but shewes and semblances of good [Page 278]deedes, shadowes, without substance, clouds without raine, leaues without fruite being wholy fed as it were with the froth and fogge of vaineglorie, and puffe of mans praise: for the sincere worke of God would neuer be delighted so with the bubbles of vanities, wherwith all deepe dissemblers & hollowharted Hypocrites are carried a way, as it were with full force and swifte streames. And here is not only reprehended the Ambition in these Scribes and Pharises with the which they were much tainted and infected; But when as our Sauiour had vtterly condemned the breach of the lawe of God in their whole life and conuersation, least they should obiect and alledge for their excuse as a buckler or defence their fained holinesse, by a Preoccupation he preuenting them answereth: that they are but triffles, trashe, and trumperie, yea and verie vanitie, of which they doe boast and bragge, meere ostentation raigning, and ruling in them; whereas If their holinesse were sincere, they would not seeke for the rewarde and regarde of mortall men: for as the Poet saith, Ipsa quidem virtus sibimet pulcherrima merces: and if they would needes gape after [Page 283]guerdon; then they should haue aimed at the praise of the Lord God himselfe, and the price of the kingedome of heauen; for as our Sauiour saith in the Gospell No man can serue two Masters. So that vnpossible it is both to please God, and please men. And therefore Paule he saith, that he could not be the faithfull seruant of God, if he were [...] a menpleaser, that is such an one as sought by all meanse possible the praise and commendation of men. Herein therefore these Scribes and Pharisies approued themselues to be notable Hypocrits, and notoriously ambitious, when they thus hunted and hauked after the peoples applause verie popularly, although their actions were tipped and coulered neuer so much with the shew of obedience to the Law of God. For as the same Apostle 1. Tim. 1.5. The ende of the commandement is loue out of a pure hart, and of a good Conscience and faith vnfained, which loue as saith the same Apostle 1. Cor. 13. boasteth not it selfe, nor is not puffed vp: which two metaphores of the Apostle in that place are diligently of vs to be obserued as first [...] here only founde in the whole new testament, as also of Tullie lib. 1 [Page 282]Ep. 12. Ad Atti. As also of Petrus Alexandrinus, Martyr, but sildome or neuer els where, which signifieth as much as Petrus Balsamus expoundeth it as [...] or is as much as [...], for as Clemens in the thirde booke of his Pedagogie and Basile in his contracted definitions [...] definition 49. But not as some interpret the same, in my opinion Perperā agit, who thinke the greeke word to be drawne from the Latine, [...] a Perperam verie strangly drawing the fountaine as it were from the Riuer, when as the same is nothing els but a Metaphore drawne from clawbackes and flatterers, who did nothing but faune and flatter and fleere in the faces of them with whom they would insinuate themselues, as did these Scribes and Pharises by setting to saile as it were all there good workes in the opē sight of the people, thereby to win vnto themselues the tearme and title of holinesse, integritie, and innocencie of life. As did also Abimeleke, as it is in the ninth of the Iudges, the Sonne of Gedeon or Ierubaall, when he by the meanes of his Mothers brethren, and with all the famely of his mothers Father, allured the [Page 283]men of Sechem by faire & flattering words to cōdiscend vnto his ambitious purpose, whereby he vsurped the gouerment ouer them being but the sonne of a handmaide and a bramble indeede, as Ioathan calleth him, yet presumptuously boasteth himselfe as much of his shadow, as either the vine, oliue, or figge trees, yea or the tallest Cedar in Lybanon. So did Iob when he to enueigle Abner, tooke him a side in the gate, seeming to speake with him peaceably, but minding to murther him as he did 2: Sam. 3.27. And lastly, so did Absolon, when he vsed such affabilitie, adulation, and popular practises, and proceedinges, when as he ambitioussy by aspiring, affected his fathers crowne & kingdome, when as he vsed these and such like words vnto the people, and did steale away the hartes of all the men of Israell, doing them obedience, putting forth his hand vnto them, and kissing them saying. O that I were made Iudge in the Lande, that euerie man that hath any matter of controuersie might come to me, that I might do him iustice. Sam. 15. The other is a Metaphore taken from the heathen Sacrifices which the offerers were wont to puffe [Page 282]and blowe vp artificially, to make them seeme fatte and goodly, hereby to gette the good name of deuoute and holy Sacrifices, in which sence Aristotle vseth the same word in the first Chap. of his Ethic. as the Scribes and Pharises did puffe and blowe vp their workes, to make thē seeme glorious and goodly vnto men, seeming to be the Sacrifices of Abell, fat, and frutefull, and pleasant in the sight of God, but being indeede the offeringes, of Cain, irkesome, lothsom, and stincking, in the nostrels of the Lord & like vnto those woorts, which made pottage for the children of the Prophets mentioned 2. King. 4. which seemed to be holesome hearbs, but indeed venomus weedes, like vnto a wild vine, and lastly like to Ionas his gourde, which seemed to be so spreading & sprouting, as that it would shroude and shadow him from the fainting heate of the sunne, but was indeede of noe continuance, soone growne, & soone gon, soone ripe & soone rotten, vanishing and withering away in one night Ionas. 4. But how proue we that these Scribes and Pharisies did all their workes to be seene of men? euen the same is euidēte by manie and manifest [Page 287]places of the Scripture, so that he that shall doubt thereof, shall seeme to doute whither it be light at noone day. As our Sauiour in the 6. of Math. here and els were testifieth, who did not only see their outwarde deeds as an eie witnes thereof, & being conuersant among them, but did also know their inward hartes, being the searcher of the reines, saying they gaue their almes before men, to be seene and praised of men, and caused a trumpet to be blowne before them, like Hypocrites in their sinagogues and in the streets. And againe, when they stoode praying in their sinagogues and in the corners of the streets to be behoulden of men, vsing Polulogies and Battologies that is vaine repetions, & much babblings, for which as our Sauiour here telleth, they had the guerdon and reward they liked and looked for, that is the vaine praise and commendation of the common people. Moreouer when they fasted, they like Hypocrites looked sowerly, and. disfigured their countenance, that they might seeme vnto men to fast; euen as the Heyre is said to weepe at the death of his father. As it is in the Prouerb. Haeredis luctus sub larua, risus est. As it appeareth [Page 286]in the same chapter. And againe by deuouring widdowes howses vnder a coulour of long prayers, as it is in this Chapter. Further by tithing mint, comming and Annise, and leauing the greater matters of the law vndone, as iudgemēt, Mercie and fidilitie, by making cleane the outside of the cuppes and platters, but within being full of briberie, and excesse. And therefore are likened of our sauiour (and that worthely) to whited tombes, which appeare beautifull outward, but within are full of deade mens boanes and all filthinesse, they appearing outwardly Righteous before men, but within full of Hypocrisie and iniquitie. So that we see these words most fully confirmed vnto vs, that horrible vice did raigne and rule in those Scribes and pharisies, and noe maruaile, for a learned writer saith. Ʋt quemadmodum, semper in Cerimoniis, magis sunt operosi Hypocritae, quam qui solidam rerum-substantiam tenent: Ita factum est, vt qui a vera pietate disciuerant longe plus ostentationis sibi asciuerant quam qui fideles for as Diogenes Laertius saith, as the Grecician horse did therefore deceaue the after wise Troians, because it came in forme [Page 287]of Minerua, and as Lysimachus preuailed more by his foxes pelt then by his Lions skin, and lastly as Pirrhus was wonte to say, that he won more by his Orators policie then by the power of his armie. Crocodiles neuer hurting more then when they weepe most, Syrenes neuer harming more then when they singe sweetest Scrpentes, no where rather lurking then where the grasse is greenest. So the diuell neuer destroyeth more soules, then when he taketh vpon him an Angell of light. So Hypocrites neuer worse, neuer more vile and vitious, then when they put vpon them the visoure of vertue. And lastly so these Scribes, and Pharisies then were indeede rauening woules, when they did put on sheepes clothing. So that it is most true which Salomon saith in the Prouerbs The wicked man when he counterfaiteth him selfe good, then is worst of all, whereupon Austin saith on the 63. Psalm. Simulata aequitas non est aequitas sed duplex iniquitas, quia iniquitas est & simulatio. Wherefore and if there be any such among vs, men pleasers, vaine glorious ambitious, and such like as these Scribes and Pharises were, let them remember [Page 286]that all those woes denounced of our Sauiour in this Chap. and in manie other places of the Gospell against these Hypocrites, are not denounced in vaine. But let them remember what our Sauiour also saieth. That except our righteousnesse exceed the righteousnsse of the Scribes and Pharisies ye shal neuer enter into the Kingdome of Heauē, & that which Paule affirmeth 1. Gal. 11. That those that are [...] that is mē pleasers cannot please God, nor be the seruants of God. But much more the Lord will punish the ministers of his word in this wise offending, whose words without workes are [...] wounders and woūds who when they ought to be light, are darkenesse, when salte vnsauerie, and lastly when they ought to be guides, had neede to be guided, and gouerned themselues, who as they vse not their handes whē they doe no good indeede, although they doe as Iuglers doe, shew knackes of Legerdemaine, seeming to do those feates which they doe not, by casting a mist before mens eies; so that it were noe matter at all if they were toungtied, & had there lippes glued together, sith they doe more hurte by their speaking, then [Page 289]they could doe by their silence. Non enim ita in cident animae verba, vt opera, as Chrisostome Hom. 30. in Acts Apost. Cap. 14: quoniam si habueris, non solum non proderis loquendo, sed etiam plus oberas vtilius fuerit tacere; quid ita? quia sic mihi proponis opus vt si esset [...]. Insomuch that the people might verie well put their Pastour to rebuke, in replying against him and saying with the Poet. Quid verba audiam cum facta videam? And againe with Tullie in another place in the same sence. Quorsum persuadere nobis conaris, quod tibi probare non vis? So that we see, that this vntowardnesse & perversenes of the ministerie in not putting in practise that which they know, maketh this blessing of the Gospell oftentimes but halfe a blessing, this grace but halfe a grace, this light noe light at all, and I pray God they make it not a darkenesse, yea this blessing noe blessing, this grace noe grace, this light noe light at all, and I praye God we make it not a curse in the end, & extreame darkenesse worse thē that of Egipte. How often hath the Lord God commanded in the Law by the mouth of Moyses his greate Prophet, that his Preistes [Page 290]should be holy as is in the, 19. Exod. Let the preistes which come vnto the Lord be sanctified, least that the Lord forsake them. And when they come to the Alter of the Holy, let them not bring vpon them the offence least they die againe Leuitic. 21. That man in whom there shall be found any spot or fault, he shall not come to offer any gifts vnto God. And therefore the purging of woundes began first at the Preists Esay. 1. So likewise in purging and correcting all sorts of men, first the purgation ought to beginne with them as it is writen in the Prophet Ezechiell. First beginne with the Sanctuarie. For as the Psalm. saith Holinesse becommeth my house for euer. For when as in the Sacrifices the Preist had for his share the bracelet that couereth the harte as Origen writeth, signifying thereby that he should be a man of councell, who had also allotted vnto him the right shoulder and the tongue, in token that he should be prompt and readie to good workes, and eloquence to declare the Lawe of God, besides hauing one his breast a tablet, wherein was embrodered with letters of gould Vrim and Thummim [Page 291]in token that he should be a man both perfect in life, and plenteous also in the trueth of the Lord, twelue stones being sette in the same tablet, and therein engrauē the names of the twelue tribes of the people, that he might euermore haue thē in remembrance, the skirts & hemmes of his robes being hunge with belles of gould and pomegranets, in signe that his life should giue forth a greate sound and good sauor all abroade, and that his voice should ring and be hard a loude among the People, and therefore also the Lord requireth Leuit 21. That noe preist should be maimed or deformed but whole and sounde. Vpon which place Theoderite hath these wordes in his thirtie question A sacris arcentur corpore vitiati (saith he) vt per affectiones non sponte susceptas, ea quae a voluntate proficisci debent pro hiberentur. Oculorum enim occaecatio inopiam cognoscendi significat, auris amputatio in obedientiam, naris ablatio facultatis discernendi, priuationem, manus abscissio in agendo socordiam, atque ita in reliquis. Hereby signifying that he cannot be a perfect minister that faulteth or faileth in any anie one of these deuties, not [Page 292]so much standing vpon the deformites of the bodie, as respecting the giftes of the minde, which he hereby signifieth and insinuateth, as also is meante by the vnblemished sacrifices, that were required which also the verie Heathen did regarde, especially both in their Priests and offerings, for as Ieremie. Ad Fabiolam saith Corporis Ʋctia ad animum re [...]eruntur, Ideoque talibus praeditos corporibus ad rem Diuinam Esse ineptos. Besides this, how often hath our Sauiour commanded his Disciples in the Gospell as concerning good life, and godly couersation? How often also hath Paule giuen the same to Tymothie in charge? As the other Apostles to other Pastours and Teachers of the word. All which of the Preists in the lawe, of the Disciples in the Gospell, doe as well concerne vs as them, as being spoken to all alike. As that in the Tim. 1.5. [...], That is a pure harte a good conscience and vnfained. For as he describeth a minister, in the third Chap: of the same Epist He must be [...], [Page 301]and as the Apostle requireth in a Deacon, and therefore much more in a Bishop: [...], And as he requireth in the fourth Chapter. That he haue a good report of those that are without, least they fall into the rebuke, and snare of the diuell, and in the same chapter, That he be vnto them that beleeue, an example in word, in conuersation in loue, in spirit, in saith, and in purenes as Peter, in the 1.5.3 [...] that is as tipes, patternes, presidents and examples vnto your flockes, of which the Lord hath made you ouerseers as Paule againe lastly warneth vs in the same fourth Chapter last verse: Take heede vnto thy selfe and vnto thy doctrine, for in so doing thou shalt saue thy selfe, and those that heare thee, least that preaching vnto other thou thy selfe become a reprobate 1. Cor. 19. last verse. So that hereby we are all to learne what is our dutie, that take vpon vs to preach the word of God vnto others, that we our selues first giue example of good workes, who as we call others, we our solues may first leade and shewe the way to others [Page 294]and be deafe our selues whoe should giue good example, and if we bid others goe and we our selues stand still, and if we pipe and sing to others and we our selues be not delighted therewith, what doe we els but moke God & condeme them? for as the Poet saith, Turpe est Doctori cum culpa redarguit ipsum, and as another saith Quid didicisse viam prodest quia pergere nolis? Turpior ignaro factus es ipse sciens. But lette such loose and dissolute ministers remember that Agens Theologia contrarie to Aristotles opinion of felicitie as saith, Barnarcinus Ochinus. Tanto maior est contemplante quantum domina serua, etuiua fides mortuae anticellit dialogue 2.20. Better is he that hath actiue the hethat hath contemplatiue Diuinitie, & let them remember that which Austin saith to their sham evenit indoctum vulgus et. rapit caelum. The common people winning away as it were by violence the Kingdome of Heauen from them, being like Astronomers and Starregasers which alwaies are pointing at it, but neuer possesse it, or sette foote in it: and being in the pulpitte as one a stage bearing the partes [Page 295]and taking vpon them the persons of good men, but afterwardes become their owne men againe, when as, Christ saith in the eight of Iohn, if ye would abide in this my saying, then should ye be truely my disciples, which our Sauiour speaketh to all in generall, and therefore much more vnto the minister it was the saying of Prophaine Protagoraes in the Pagane Plato, herein agreing with mischeivous Machiueli: he is as a madde man that cannot counterfaite Iustice, but contrarie wise godly Paule he saith. That the wrath of the Lord is reueiled from Heauen vpon all them that hould the trueth of God in vniustice. Let all Preachers therefore imitate the patriarch Iacob, in taking vnto them both Lea and Rachel that is both life and learning, manners and knowledge, science and conscience together that I may vse the Allegorie of a Iewish Rabbie: who likneth Action vnto Lea and contemplation to Rachel Lea seeming to be deformed or rather not so well fauoured in comparison to Rachel, which was most beautifull; workes and deedes more harde and laborious then [...] [Page 298]bare speculation, when as they doe other wise, they shall shew themselues like vnto Iacobs wiues maides Biltha and Zilpha: Who did bring forth children, which were free they themselues being bound, and likewise being themselues most sinnefull children of God, did make others good and Godly themselues continuing badde and wicked. But would to God they would call to mind whensoeuer they goe aboute to reprehende and reproue the sinnes of the people, that which the Heathen Tullie hath in his thirde of his Tusculan. Est propruim stultitiae aliorum vitia cernere & obliuisci suorum. And againe in an other place Omni vitio carere debet is qui in alium paratus est discere. And would they would remember that which they reade of that famous Lawgiuer Licurgus who gaue noe lawes but those which he first practised himselfe. They may happelie deceaue the ignorant and simple people who as Horace saieth 1. lib. Epist. Ʋertutem verba esse putant vt ligna lucum. But beloued, the Lord [Page 299]is not mocked, who is the searcher of the Hartes, and reines. And is not as Mercurie to whome onelie tongues are offered and sacrificed, but requireth all both inward and outward partes, and powers, yea holy man perfect and absolute in euerie good worke, whose sacrifice is a sorrowfull soule and a contrite harte, whose worship consisteth in spirit and trueth, and whose offeringes are the fruites of the spirite euen all diuine vertues whatsoeuer: wherefore Cyprian saieth verie well in this behalfe. Vt Musici cor cum chordis ita ministri mens cum monitionibus conueniret. Which cannot be when their practise and their Preaching their doctrine and their deedes, their wordes and their workes agree not together, for as a learned writer saieth [...], such lude ministers therefore are like vnto midwiues, who healpe other to bringe forth, but doe not bring forth them selues, who as Socrates, saieth in the personne of a Philosopher in Plato his Thettetus likning himselfe to a [Page 298]midwife, but in his doing more then a midwife that I may vse his words [...] Euen the Ministers of the word of God should shew themselues more then midwiues, in bringing forth also themselues as theire function is a greate deale more honorable, in that they are as it were midwiues not only to weomen but also to men and weomen, & in that they haue not a charge of their bodies but the cure and care of their soules and as Midwiues to discerne the moone calfe from the perfect fruite of weomen so Preachers should not bring forth moone calues: yea and they maie be likned againe to the crowe which Noe sente out of the Arke which was blacke, vncleane, delighting to light and rest on filthie and lothsome places, and feede on carrion carcases, so they blacked with ill fame, vncleane in life and couersation, and desiring the filthie corruption of the world; the crowe being greedie, Rauenous, abhorring the companie of mē; So they coueteous, seruing their belly, sequestring them [Page 299]selues from the true Church by their wicked workes; whereas contrariewise good Preachers irreprehensible in life, doing that which is good, not forsaking the godly and Godlinesse, but comming with an Oliue branche in their mouth which is the word of grace, and practising the same according to their teaching, which is signified by the greene leaues of the same Math. 23. Are altogether like vnto the Doue. It was noe merueile (beloued) that the Aunciente Lawgiuers would haue their Preistes abstaine from, a dogge and a goate most noisome but especially from a goate, and whie? because as Plutarch answereth, making it a Probleme in his third Probleme because the people alwaies abhorred the same as the most luxurious, ill sauouring and infectious beast, as being most commonly diseased with the Epilepsie or falling sickenesse, so that they which tasted and touched the same beast were oftentimes infected with the same disease as likewise the Lord in Leuitic. Commandeth his Preistes to absteine from the like vncleane thinges, by which [Page 300]is signified the puritie of life, and integritie of manners, that ought to be in the Ministers. But let all deepe dissemblres and hollow harted Hypocrites acknowledge that to be true, as it is most certaine although a Pagane spake it that Tullie hath in one of his Epist. Quam non est facilis virtus, quam vero difficilis euis diuturna simulatio? Seeing that as our Sauiour saieth in the Gospell. There is nothing hid that shall not be opened nor nothing secret that shall not be reueiled. In that last Epiphany and day of manifestation when as euerie Hypocrite shall be made as naked as Aesops crowe without his visour of vertue cloake of honestie, and colour of holinesse by which they haue deceaued so longe the simplier sorte, whose senses they do so be witche captiuate & intoxicate, like vnto the Iguis fatuus with the glimpse therof carried headlōg to their destructiō by foolishly following the same they know not whither. Euerie Phisition of the bodie Hyppocrates was wonte to say [...]. That they may say at the last with the Apostle Paule in the fourth of the second to Timot. When [Page 303]they are departing out of this life, as he did. I haue fought a good fight and haue funished my course, I haue kepte the faith &c. Yea they ought to be such scholemasters to the vnlearned people as Theodosius the Emperour required to his children, that is as well [...] as [...]. And as this is requisite & necessarie especially in ministers, as comming nearest in calling and condition to these Scribes and Pharisies, whome we haue in hand; euen so doe these wordes of which we doe now entreate, concerne as well all others of what degree state and place socuer they be in Church or common wealth, euen all of anie age, sexe, or sorte, highe or low, rich, poore, young and ould, one with another. So that whosoeuer shall doe anie good workes outwardlie to be seene of men, thereby to gette prayse and commendation of the people, and not for Gods cause with a single harte, a sincere, conscience, and faith vnfained, doe nothing at all exceede in righteousnesse these Scribes and Pharises, but shew themselues to be their deuelish Disciples, full of Hypocrisie, fraught with ambition, and [Page 302]deepe in dissimulation. As for example the Papists who for their resemblāce herein may rightly be called Romish Pharisies whose doctrine as it is nothing els but heresie so their life is nothing els but the leauē of these Iewish Leuites, their holines Hypocrisie, their deuotion dissimulation their Godlinesse, vaine glorie, their Zeale superstition, their prayer [...], their Sacrifices sacriledge, there chastitie vncleannes, their worshipping Idolatrie, their blessinges Blasphemie, their pilgrimages pillinges, and powlinges of the people, their Purgatorie Purging of other mēs purses, there fasting feasting their almesse deedes all misdeedes. To conclude their whol religiō being nothing els but a masse of sollem ceremonies consisting altogether in shewes and semblances, not soundnesse, in fantasies not in ueritie, and in circumstances, not in substance: all this appeareth to be most true when as these Scribes and pharises their workes are altogether outwarde, consisting in externall pompe and pride, in glorie, and goodly apparaile infine and costly linnen, and in all glittering glosse and glorie that may be [Page 303]in the world euen as the whore of Babilō is discribed in the Reuelation, in vanitie of vestments in copes & corporasses, albes and amisses, in palles and purples, and such like trifles, their prayer being nothing els but lipp labour, in murmuring and muttering manie creeds, Paternosters, and Aue Maries, in blessing & beading, in kneelinge and knocking, in beating their breasts, in groueling on the ground, in houlding vp their hands, in lifting vp their eies to heauen, like the proude Pharisie in the Gospell, the same being in the tongue not in trueth, in voice not in spirit, in externall crying and calling, in bellowing and bawling in sorrowing and sighing, in greiues & growning frō the face outward but without remorse of consciēce, Heauinesse of heart, contrition of minde, and cōuersiō of soule: their baptime stāding of water, creame, oile, salt, spittle, sneuill, and such like filthie slauerings, and yet those so necessary, as they dare be bold to say blockisly & blasphemously; without the which Saluation cannot be obtained. The Sacrament of the supper they make as it were a maske or mummerie by their [Page 304]massing, yea they vse it as heathenish Sacrifice by their manifest Idolatrie, yea like a plaie or pageant by their goulden shewes by their bendinges and bowinges, mocking and mowinges, windinges and turninges, and such like vnseemly gesture, by their adoration, eleuation, and exaltation: the shamelesse shaueling that celebrateth this Sacrifice or rather committeth this sacriledge not without most horrible blasphemie, dealeth with the baked God which they call an host, euen as a cat doth with a mouse, who after they haue dalied with it, dādled it towsed, & tossed it two & fro vpward and downeward, forward and backward, at the last, the iest turning into earnest, he choppeth it vp at one bitte flesh, bloud, bones and all. To conclude their whole religion consisteth of nothing els, but of raggs and reliques, ringing and singing, censing and sancting, shaning and shriuing, thereby shragging the purses of the poore people, and all this in shew of sanctimonie and sinceritie, and being indeede nothnig els but deceite & dissembling, And lastly in those their goodlie deedes of Charitie, which carrie the greatest [Page 305]shew of good workes, when as they build Churches erect monasteries, found collegies, Hospitalls. Frieries, and nunneries, and other Religious howses, where by, they indeauour to merite their Saluation, and get wordly commendation, to be hallowed in heauen of God, and honored in earth of men, what doe they els but shew themselues to be Hypocriticall and Pharisiecall dissemblers? and what are those their good deedes anie thing els but Splendida peccata being without faith, seeing that as the Apostle saith: what soeuer is not of faith is sinne, for all their good intent: for although as Austin saith Intentio facit opus bonum, yet must we take therewithall that, which followeth after Sed fides dirigit intentionem. For as the same Apostle saith in another place. Without faith it is vnpossible to please God. So that for all their greate costs and charges thus vainegloriously bestowed, howsoeuer perhappes praise worthie before men, yet without regard and guerdon before God, they may be likened to the woman which had the bloodie flixe mētioned in the Gospell, who had spent all her substance and [Page 306]bestowed all her goods vpon Phisitions, for remedie of her disease, but could not be healed orhealped of anie and noe marueile, seeing that the best workes that anie regenerat man in the world can doe with the liueliest faith, the strongest hope, with the colourablest intente, and to the best ende that may be, can not purchase anie sparke of grace or droppe of mercie by deserte, at the hands of God; for as our Sauiour saith in the Gospell. When we haue doune all that we can, yet are we vnprofitable seruants. What then shall be come of those glorious workes of the Papists, which they bouldly affirme to merite, being died and tincte in the precious bloud of our Sauiour Christ, and therefore must needes be acceptable and gratious in the sight of God? euen they shalbe in accompt vnto the Lord, as was Iesabell vnto Iehu, who although shee cleared her eyes and painted her face with ruddie coullours and other pleasant hewes, thereby to seeme faire to escape the furie of Iehu, yet for all that did he according to the commandment of God perfourme the [Page 307]Iudgement of the Lord vpon her, with out anie regard of her beautie, or anie other respect whatsoeuer. But to leaue the Papists and to come neare ourselues here present, if anie shall in this congregation vse to frequent diuine seruice and sermons, seeming to be a zealous Professour of the Religion now sette vppe by publike Authoritie, for feare of incurring the daunger of the Lawe prouided in this behalfe, or els to be well esteemed of, and deemed of his neighboures as an ordinarie liuer, and ordinarie professour in the towne and parish where he dwelleth, and not for the truthes sake, as a faithfull Christian and his conscience cause; verily he is nothing els but a carnall gospeller, and a time seruer, nothing at all differing in this, from the dissembling Pharisies and Hypocriticall papists in dallying with God, and making a mocke of his word, then the which their can be no wickednesse worse, noe sinne more hainous nor noe vice more odious in the sight of God; for as Tully saith in the first of offices, Totius Iustitiae nulia pars capitalior est, quam [...]arum qui tum quum [Page 308]maxime fallunt id agunt vt viri boni esse videantur. In consideration of which dissembling nature and deceitfull minde of man in generall, Seneca he crieth out in his Hippolitus, in the person of Theseus which may also be truely verified of this our dowbling and coulourable age. Ouita fallax, abditos sensus geris, animisque pulchram turbidis faciem induis, pudor impudentem calat, audacem quies, pietas nefandum, vera fallaces produnt, simulantque molles dura. For of what degree estate and order of men in this time may not that of Homer be truely sayd? [...] That is as Chytreus Translateth these words Qui bona dicebant animis & praua struebant Who speake roses but sauour of wormewoode. Their words being sweeter then honie, softer then butter, smoother then oile, but hauing warre in their hartes; hauing a shew of godlinesse & a semblance of zeale in outward profession, and deuotion, but vtterly denying the power thereof in their life and conuersation. But let all such in this behalfe follow the good & holesome counsell of a heathen Philosopher euen Plato in his Epist. to Dion [...] For [Page 309]as Tullie saith in his second booke Denatura Deorum of the worshippers of the heathen Gods, much more may it be said of the seruice of the only true and euerlasting God: Cultus Deorum est optimus, idemque castissimus atque sanctissimus, Plenissimusque pietatis vt eas semper pura, integra incorrupta & mente & voce veneremur. And as our sauiour himselfe saith in the fourth of Iohn, God is a spirite and they that worship him must worship him in spirite and trueth. And as he saith in another place not euerie one that saith vnto me Lord, Lord, shall enter into the kingedome of heauē but he that doth the will of my father which is in heauen. And thus much for these words which I haue reade vnto you.