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A15445 The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader. Williams, Gryffith, 1589?-1672. 1622 (1622) STC 25716; ESTC S102808 185,617 476

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●useb in vita Constant l. 1. l. 4. Zach. 9. 10. confesse and therefore we should all pray to God that he would speake peace vnto the heathen from sea to sea as the Prophet speaketh that so euery man may sit vnder his owne vine vnder his owne sig tree and that 2 Sam. 7. 1. there may be none to make vs afraid no decay no leading into captiuitie no complaining in our streets but that hauing peace within our walls and peace in all our borders we may haue plenteousnesse within our palaces as the Prophet Dauid speaketh Psal 144. 13. Warres iustly vndertaken are lawfull And yet if peace may not be had I denie not but warres are iust and lawfull when they are vndertaken vpon iust and lawfull causes for there is a time for warre and a time for peace saith the Wiseman And the Eccl. 3. 8. Lord is a man of warre saith Moses Exod. 15. 3. and we read of the warres of the Lord and therefore I confesse that warres are many times of equitie many times of necessity and many times approued by diuine authority But for me or any other inferiour subiect to discusse the cause or determine the time of warre we shall with Shemei goe beyond the riuer Kydron 1 Reg. 2. 37. and deserue the sentence of iust reproofe for I am to handle points of diuinity and not of polli●ie and you are to follow and to obey and not to guide and direct God hath giuen the We should take heed of ouer-bold medling with S●●te businesse care and laid the charge of kingdoms and common-wealths vpon kings and gouernours that doe raigne oy him and are guided by him as Salomon speaketh and as the spirits of the Prophets are subiect to the Proph●ts so the secrets of a State must be knowne only to the States-men and by them so farre as they see cause reuealed vnto others And therefore it is our parts not to be euer prating and pratling of the warres of the mariages or of any other secret matters of Princes but seeing the hearts of kings are in the Pro. 21. hands of the Lord who can turne the same as pleaseth him we should euer pray vnto the Lord and that first of all i. before we doe it for any other we should desire of God that he would guide our Kings to doe those things that shall tend most for his glorie and our comfort and then if peace ensue and continue we should humbly imbrace it and most heartily be thankfull for so happy and so inestimable a blessing if warre beginne we should be readie to follow and most willing to spend goods liues and all but all to this end that peace may follow For though the haughty and disordered spirits doe itch and long for warres and say with the Poet. Non pacem petimus superi date gentibus Lucan Pharsal l. 2. iras Nunc vrbes excite feras coniuret in arma mundus We seeke not peace we wish for warres we long to see the glittering Desire of warre is a signe of a bloudy minde swords quia dulce bellum inexpertis because the warres and rumors o● warres are like a pleasant harmony to them that knowes it not yet to all humble minds and to all wel-affected Christians that doe loath to bathe their swords and to make them drunken with the bloud of men to see the tender babes snatcht from the mothers breasts and either bleeding vpon the stones or sprawling vpon the pikes and to behold the high-waies strawed with breath-lesse carkasses and doe euen tremble to make many widdowes and fatherlesse children to desolate towns and ruine countries and to bring forth such bitter fruits of warre and therefore desire rather to enioy that little pittance which God hath giuen them through peace then all the wealth of the world through the furie of warres and outragious violences to these I say peace is happy peace is blessed for these will say with Drunces Nulla salus bello pacem nos poscimus Virgil Aeneid omnes We know no good that can be got by warre and therefore we will pray for the peace of Ierusalem and for peace especially among all Christian kings and princes For as When the Lion and the Bore doe Whitmaeus in Emblem fight The Rauens hope for gaine by that sight Sic modo dum faciant discordia praelia Georgius Sabinus Reges Turcius Europae diripit hostes opes And therefore it were to be wisht that all Christian kings would be kings of peace and would euer remember that saying of Sylius Italicus Faedera mortales ne saeuo rumpite ferro Syluius c. 13. Sed castam seruate fidem fulgentibus ostro Haec potior regnis That sacred peace should not be violated nor Christian leagues be broken for that truth and fidelity is better then the brauest kingdomes and peace better then all the pearles of the world And therefore I say that all godly All godly men desire peace men that doe feare the furie of warre and doe know the benefit of contentment and desire the fruits of peace will euer pray for peace and neuer vndertake the warre if peace and quietnesse may be gotten by any meanes as Timotheus said vnto the Thebanes Quia iniquissima pax iustissimo bello est anteferenda Plutarch in Apoth because the worst peace is to be preferred before the best warre saith Cicero for the warres how iustly soeuer they be vndertaken yet they will proue at last to be trouble some and sorrowfull to the best men saith S. Augustine Aug. de Ciuit. Dei c. 19. and they will make men to be as meat vnto the fire faith the Prophet Esay i. they shall be like stubble Esay 9. 19. deuoured and consumed with the fiery heat of warre And as we are to pray that peace Aboue all things we should auoid ciuill warres may continue among all kingdomes so are we especially bound to pray and to vse all our furtherance to haue peace preserued in euery kingdome that there be no ciuill wars and dissentions in any common-wealth for this is the readiest way to ouerthrow the greatest kingdomes Francia flos florum foex foecum Francia facta est They say France was a glorious kingdome and the flower of allother nations but it would be a tragedy to relate the miseries that ciuill broyles and dissentions brought vpon that country The like may be said of the kingdome of Argiers and of our selues in former ages in the times of the Barons warres And therefore to maintaine this peace we should all keepe faith and true allegeance vnto those kings and gouernours vnder whom we liue for that falshood and treacherie is the Appianus Allexand in fine l. de Bel. Roman cum Mith. greatest poyson that can be vnto any king or to ouerthrow the greatest state as that most warlike and learned king Mithridates said when he was betrayed of his
our hearts condemne vs not of sinne as the Apostle sheweth 1 Iohn 2. A good name and report ariseth hence when we giue none occasion vnto men to suspect ill of vs. And therefore as he that committeth sinne and therefore can haue no good conscience towards God may notwithstanding through the concealing and close cariage of the same retaine a good report with men and continue in the good opinion of the world so he that committeth not sinne and therefore hath a good conscience towards God may notwithstanding by his indiscretion and want of circumspection giue many causes of iust suspitions of guiltinesse and so lose his reputation and good esteeme in the world And therefore that we may haue a good conscience towards God we must abstaine from all euill and that wee may Hee that would haue a good name must auoid all appearāce of euill 1 Thes 5. 22. haue a good report in the world wee must abstaine from all appearance of euill and giue no cause to any man to suspect ill of vs for as the prouerbe is He that will auoid an ill name Must auoid all that cause the same And He that will no euill doe Pro. 15. 15. Must doe nothing that belongs thereto And so when our hearts and consciences tell vs that wee neither did the euill nor gaue any cause in the world for any man to suspect vs of euill then shall we be happie indeed our hearts will be at peace and our consciences better then a continuall feast And thus you see the kindes of peace and you see the goodnesse of each kinde of peace that nothing can be more excellent then this blessed peace nor any thing in the world more miserable then to want the same And therefore nec vidisse satis est iuuat vsque morari I am loth to part yet from this point of The meanes to procure each kinde of peace peace and I hope we shall not lose our labour if we stay a little longer to consider how we may obtaine each kinde of peace that makes the obtainer happie and therefore I say 1. That we may finde peace with God 1. How to finde peace with God we must doe three especiall things 1. To beleeue in Christ 2. To auoid sinne 3. To doe good 1. We must beleeue in Christ for he is the Prince of peace and the only Esay 9. 6. Peace-maker betweene the mortall sinner and the immortall God but Christ dwelleth Eph. 3. 17. Aug. de Agon Christ ca. 12. in our hearts by faith saith the Apostle Et fides est prima quae subiugat animam Deo And our faith in Christ is the first thing that subiecteth our soule to God saith S. Augustine and so by faith in Christ we liue by faith in him Rom. 1. 17. we are reconciled to God we are iustified Rom. 3. 25. 28. sanctified saued And therefore without faith it is vnpossible to please God it is vnpossible to Act 15. 9. be at peace with God for as he that beleeueth Ephes 2. 8. on him is not condemned so he that beleeueth not on him is condemned already because hee hath not beleeued in the Iohn 3. 18. name of the only begotten Sonne of God and because in not beleeuing on him he maketh God alier and beleeueth not the record that God gaue of his Sonne 1 Ioh. 5. 10. 11. 12. which is that God hath giuen vs eternall life and that this life is in his Sonne and that whosoeuer hath the Sonne hath life and whosoeuer hath not the Sonne hath not life And therefore this should teach vs Faith is obtained increased by 3. especiall meanes all carefull diligence to get to preserue and to increase this precious gift of faith and that by three speciall means 1. By the hearing of the word 2. By the recouring of the Sacraments 3. By the feruencie of our prayers For 1. Faith commeth by hearing Rom. 10. 17. and hearing by the word of God saith the Apostle Et accenditur fidei lampa●igne diuini verbi And the lampe of faith is kindled by the fire of the heauenly word saith S. Chrysostome And so the Chrys in Matth. 25. Eph. 1. 13. Ephesians are said to haue beleeued in Christ after they had heard the word of Christ And therefore wee should bee euer willing and alwayes readie to heare the preaching of the word of God for the more we heare the more we shall increase our faith and the lesse we heare the lesse faith we shall be sure to haue 2. The Sacraments are Sigilla Dei the great seales of God that ratifie vnto vs the word of God that by two immutable Heb. 6. 18. things viz. Gods writing and Gods seale we might haue a strong consolation And they bee verba visibilia Euangelij the visible words of the Gospell that doe set before our eyes the sacrifice of Christ and shew in a visible manner how Christ was crucified for vs and shed his bloud for the remission of our sinnes And therefore wee should not neglect the frequent vse of these blessed meanes that God hath giuen vs to increase our faith 3. The prayer of a faithfull man auaileth James 5. 16. much to procure any thing at the hands of God if it be feruent saith the Apostle And therefore as Christ prayed Luke 22. 32. for S. Peter that his faith should not faile so should wee pray to God that hee would preserue and increase our faith and because the preaching of the word is but the demonstration of the Spirit and 1 Cor. 2. 4 5. faith is in the power of God therefore we should the rather pray that when Act. 16. 14. Christ is preached the Lord would sanctifie our hearts and open them as he did the heart of Lidia that we might beleeue in Christ 2. We must auoid sinne for sinne is the continuall make-bate betweene the righteous God and the vnrighteous man sinne writeth bitter things against Iob 13. 26. vs sinne layeth vs open before the face of God and sinne moueth his iealousie to burne like fire against vs for Psal 4. hee hateth all those that worke wickednesse And therefore if we would be at peace with God wee must be at warre with sinne as I said before and we must not only repent vs of the old sinnes that we haue committed but we must also resist all those new sinnes whereunto we shall be enticed for sinne is like Antaeus the gyant as oft as it is throwne downe viresque animumque resumit It will presently set a fresh vpon vs and the more eagerly seeke our ouerthrow and therefore we must manfully resist all the inticements of sinne or else our sinnes like those wilde horses Qui circum illiacos raptarunt hectora Virgilius muros will teare vs in peeces while there is none to helpe vs. 3. We must doe good for righteousnesse and peace haue kissed
c. 1. ● 3 therefore the Apostle wisheth grace to release vs from sinne and peace to quiet our conscience and because there can bee no peace with God except wee haue the grace of Christ therefore first and chiefly he desireth grace and then peace Now touching grace I will onely obserue these 4. points viz. The 1. Acceptation 2. Diuision 3. Necessity 4. Certainty of God 1. To omit all acceptations of small purpose to know set downe by Bellarmine Bel. l. de grat lib. arbit Tho. 1. 2 a. q. 110. ar 1. Grace is diuersly taken and Aquinas and others I say grace is taken two wayes 1. For the free fauour of God whereby hee pardoneth our sinnes and receiueth vs into his grace and so it is vnderstood in Gen. 6. 2. that Noah found grace in the eyes of the Lord and so in Luk. 1. 30. that Mary found grace with God and in this sense wee are said to bee iustified by grace for that nihil boni Aug in Ps 31. fecisti datur tibi remissio peccatorum thou hast done no good and yet thy sinnes are forgiuen thee and so Fulgentius saith God giueth grace freely Fulgent l. 1. ad Monimum to the vnworthy for his iustification datur ex prima gratia non solum iustificatis vita beata sed etiam glorificatis vita aeterna So that all our happines iustification and glorification doe proceed onely from this first grace that is the free loue and fauour of Almighty God 2. It is taken for all those gifts that are giuen vnto vs by grace whether they pertaine to saluation as faith hope and charity or onely for the edification 1 Cor. 13. of others as the gift of tongues of miracles of healing and such like and so it is taken in Acts 11. 23. 2. Cor. 6. Ephes 4. 7. And in this sense doe almost all the Schoolemen expound the word grace wheresoeuer they finde it which made them ascribe our iustification to these gifts of grace and not to the free fauour of God from whence proceede all those gifts and graces We say these gifts are means whereby wee are brought to eternall life but that by them wee are iustified or made worthy of eternall life we vtterly denie That wee are iustified only by the free loue fauour of God For the Apostle after hee had proued all to be sinners hee addeth as many as are iustified are iustified freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through his grace by the redemption which is in Christ Iesus where by the name of grace is vnderstood the free fauour of God without any our dignities either naturall or supernaturall For the word iustified hee opposeth to the two former things that hee had proued 1. That all were sinners 2. That therefore depriued of the glory of God And the word grace hee opposeth to all our workes yea though done by the helpe of Gods spirit so that workes and grace cannot agree to iustifie for if of grace then not of works otherwise grace were no more grace Aug. in Ps 34. quia gratia nullo modo gratia nisi sit gratuita omni modo it can bee grace no way vnlesse it bee freely euery way and by the name of workes hee doth not only meane externall workes but also all inward vertues and faith it selfe as it is a certaine act of the vnderstanding and will And this our Sauiour confirmeth saying when you haue done all that are inioyned you that is whatsoeuer the Luk. 17. law requireth and it requireth faith loue c. when you haue done it not attempted to doe it and when you haue done all this not some part of this but all both the inward and the outward workes yet euen then say that you are vnprofitable seruants and what is that but vnworthy of eternall life And this might bee proued further by the example of Abraham and by many other arguments but that I hope this is sufficient to proue that the Apostle exludeth from our iustification not onely outward workes but also all inward graces and vertues and by being iustified by grace doth vnderstand this free fauour of God which is residing in God and not in vs as the Philosophers say honour resideth in the Arles aethic l. 1. c 5. person honouring and not in the person honoured and doth not vnderstand any vertue infused into vs by grace for that all such graces and vertues be they neuer so excellent yet are they imperfect and tainted by our infirmities and therefore cannot iustifie vs and make vs worthie of eternall life And yet we must vnderstand that That he which is iustified cannot be without good workes it is one thing to say faith iustifieth and not workes and another thing to say that iustifying faith may be without works And that it is one thing to say the free grace and fauour of God iustifieth and not the gifts of grace i. regeneration or renouation of workes and another thing to say that this free grace of God doth iustifie vs without renouation of good workes For as the fire hath heat and light both inseparable in it and yet warmeth vs by the heat and not by the light so the free grace of God and the gift of grace are inseparably conferred vpon a true christian man and yet we are iustified by the former and not by the latter and therefore whosoeuer saith he is iustified by grace and yet is voide of good workes he deceiues himselfe and there is no truth in him For as the fire doth euer yeeld forth his heat and light so the loue and fauour of God doth euer infuse his graces and effects of his loue into our hearts though not thereby to make vs worthy of eternall life but thereby as by externall meanes to bring vs to eternall life These being via ad regnum non causa regnandi the way that leadeth vs but not the cause that procureth vs eternall life as S. Bernard speaketh And so much for the acceptation of grace De 2. Hauing spoken of the first The diuers sorts of infused graces grace i. the free fauour of God from whence all other gifts and graces doe spring we are now to consider of the infused graces or the effects of the fauour of God touching which we must vnderstand that the fauour of God is distinguished into 1. Grace purposing 2. Grace working The 1. is the grace of election wherby he hath chosen vs to saluation before the beginning of the world The 2. is the actuall execution of Ephes 1. 4. this decree generally by creating the world and sending his Sonne that whosoeuer beleeueth in him might haue eternall life And particularly by giuing vnto euery one those helpes that are necessary for to bring them to saluation and these helpes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gift by grace And they are distinguished by the schoolemen into Aquinas 1. 2 ae q. 3.
suae and to be alwaies contemplating of her chiefest blisse and to enioy the fruition of the chiefest good This verie point if there were no more should moue all men to be How negligent we are for our soules more carefull of this heauenly soule then of our earthly bodies And yet we see all our care is to pamper the body and come what will of the soule And therefore a merrie fellow meeting with a friend that protested he loued him as deerely as his owne soule answered I would thou louest me as well as thou louest thy body For I see thou art fat and well liking thou feedest thy body daintily and clothest it gorgeously but how thou louest thy soule I know not And so we doe all we care not what expence we bestow vpon our rotten bodies but we thinke all to much that we doe to adorne and beautifie this diuine soule We are like that fellow that was wonderfull fat himselfe and rode vpon a leane horse and being demanded why himselfe was so fat and his horse so leane he answered he fed himselfe with his owne hands but he committed the care of his horse to his man Dicke So doe we feed our bodies our selues but we commit the care of our soules to others let them looke to our soules or let them perish But indeed the excellencie of the soule should make vs all more diligent for the soule for this is it that maketh man more excellent then all other creatures And more properly the sonne of God then all other sonnes of God And therefore the Heathen man could say Qui animum curat seipsum curat qui corpus non se sed sua curat Demosten apud Volat. qui pecuniam non se nec sua sed valde aliena curat 2. God is said to be the Father of man not only in regard of generation because he thus created him in his owne similitude and likenesse but also in respect of regeneration because he redeemed and deliuered vs from our father the deuill and restored vs againe to the glorious libertie of the sonnes of God For when man had sinned and so from the sonne of God had made himselfe the sonne of satan there were foure things saith venerable Bede imposed vpon man for his transgression 1. Ignorance Venerab Beda 2. Impotence 3. Concupiscence 4. Malice For 1. Sinne hath so filled vs with blindnesse as the Apostle sheweth Ephes 4. 18. that it is naturall for euerie man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so darkned in the ir vnderstandings Tit. 3. 3. that we neither know God nor yet our selues 2. Sinne hath made vs so fraile Foure things inflicted on man for sinne and so miserable as that we haue no ability in the world either to doe or say or wish or thinke any thing that is good as I haue sufficiently shewed already 3. Sinne maketh vs to long and lust with all greedinesse for that which is euill Nitimur inuetitum semper cupimusque negata Stolne waters are sweet vnto vs. And our nature is such as that we doe not only quod vetitur the thing that is forbidden but we doe it quia vetitur because it is forbidden so farre doth our concupiscence lead vs. 4. Sinne makes vs so malicious to all goodnesse that although our iudgement should tell vs that such a thing is good yet are we so auerse to goodnesse that we will forsake it to follow euill as the Poet in Medea speaketh Video proboque meliora deteriora sequor Seneca Medea I see what is good I allow it yet nature makes me follow that which is euill And so these things made man now like vnto satan that was made before in the likenesse of God Therefore God respecting and pittying our most lamentable and miserable estate he sent his only Sonne Christ Iesus to be made vnto vs 1. Wisdome 2. Iustification 3. Sanctification 4. Redemption Foure soueraigne salues for our foure dangerous maladies 1. He was made vnto vs wisdome How Christ was made vnto vs a fourefold salue to cure fourefold maladies For that all our knowledge without the knowledge of Christ is but prudentia carnis foolishnesse vnto God but in Christ are hid all the treasures of wisdome and knowledge 2. He was made vnto vs righteousnes for that all our righteousnes in respect of nature is but pollutio panni● like the righteousnes of the Gentiles staines filthinesse in respect of the law but storia abducta like the righteousnesse of the Pharises sin guilded vnprofitable because vnpossible to be performed but my righteous seruant shall iustifie many saith the Lord and therefore beleeue in him which iustifieth the vngodly 3. He was made our Sanctification For that in all men there is defection and in the Angels vnfaithfulnesse hath beene found and how can we be cleane that were borne in sinne and conceiued in iniquity but in Christ there was no sinne and in his mouth was found no guile 4. He was made vnto vs redemption for that all the former things had beene vnauailable for vs nisi etiam sanguis interpellit●● pro me vt saluus sim vnlesse his bloud doth intercede for me that I may be saued and therefore Christ gaue himselfe to be the price of our redemption so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to suffer for vs to shed his bloud for vs and to die for vs and for our sinnes to saue vs from hell and to rise againe for our iustification to bring vs vnto heauen in illa instituit in ista restituit saith Saint Bernard by the former parauit nos mansioni he made vs fit for heauen and by the latter parauit mansionem nobis he prepared heauen for vs by the first we haue remission of our sins and by the second we haue hope of euerlasting life But if any man will say the righteousnesse is Christs and the sufferings were Christs and what is that to me I answer that the fault was Adams fault and is that nothing to thee And therefore vt peccatum in semine it a iustitia in sanguine as sinne is iustly mine by propagation so it is not incongruous that righteousnesse should be mine by imputation for Christ saith Saint Ambrose mihi natus mihi passus mihi doluit quia sibi non habuit quod deleret did all whatsoeuer he did for me for that there was no cause why he should doe any thing for himselfe And therefore seeing Christ died for our sinnes and rose againe for our iustification and now sitteth at the right hand of God to make intercession for vs though our bodies be but semen terrae esca verminum dust and ashes and the foode of vermins yet our hope is that they shall be ●hanged and be made like vnto the glorious bodie of Christ And thus are we made againe the sonnes of God by regeneration because we are borne of God i. of water and of the spirit which spirit
where I heare no Iesus no thing shall delight me where I finde no Iesus for he is the honie vnto my mouth musicke vnto my eares and all the ioy and delight of my heart And therefore sweet Iesus forsake me not and let not mine enemies triumph ouer me And so much for the second title that expresseth the goodnesse of God the Sonne Iesus Now followeth the third Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first word Iesus the Apostle sheweth that he whom before he had called our Lord and Master is our Saui●ur and in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth how he was fitted for the executing of that office to saue vs viz. that he was annointed to be a King a Priest and a Prophet that he might guide vs redeeme vs and instruct vs. From whence we may obserue before we passe any further that those whom God intendeth to imploy in any That God furnisheth euery man that he sendeth of his businesse with sufficient gifts to discharge that dutie especiall office he maketh them sit and furnisheth them with gifts sutable to the nature of the businesse in which he mears to imploy them For when he sent Moses vnto Pharaoh I will be with thy mouth saith God because Moses said I haue a stuttering tongue and when he sent Esay to prophesie he touched his tongue with a burning coale from his Altar The very like we finde in Ieremie in Ezechiel and in all the Prophets and Apostles he filled them with the holy Ghost that they might doe the worke of the holy Ghost and so here of his owne Sonne he annointed him prae consortibus aboue his fellowes that he might be a Iesus to saue his fellowes And therefore let euery one take heed how he enters into any office in Gods businesse lest the Lord should say vnto him friend how camest thou in hither being no waies fitted for my seruice surely thou didst run before I sent thee thou didst thrust thy selfe before I called thee and therefore I will thrust thee out before thou art willing to goe take him binde him hand and foot and cast him into vtter darknesse there shall be weeping and gnashing of teeth But because few consider how they are fitted for their places but only what gaine and profit they shall reape by their places therefore I wish that they who placed them vpon hope of their sufficiency would likewise displace them vpon the fight of their deficiencie and vnworthinesse of their places and calling for though some thinke the calling of the Ministers to be character indelibilis and therefore once a minister neuer to be depriued yet I say that herein they deceiue themselues because they doe not rightly distinguish betwixt the outward the inward character for there be foure sorts of men imployed in the businesse Ieron l. 1. c. 1. comment in Galat. Foure sorts of men in the ministerie of the Gospell as Saint Ierome saith 1. The first sort were sent immediatly by Christ as were the Prophets and Apostles 2. The second sort were sent of God but by the allowance and approbation of men and these two sorts are euer furnished with gifts sufficient for the discharging of their callings from God and therefore can no waies be discharged or depriued by man 3. The third sort are sent of men and not of God and these may be silenced and excluded from the ministery For as they had power to ordaine them when they thought them fit so they haue power to depriue them when they see them vnfit either in respect of their notorious crimes or erroneous opinions or some such other iust and lawfull cause 4. The fourth are those that are neither sent by God nor yet by men therfore should be prohibited and restrained by men else should we haue no order either in Church or common-wealth And so you see that those which are not called nor yet fitted for their callings from God may be restrained That vnworthy Ministers should be displaced by men and should be in mine opinion because the fitting and furnishing of men with gifts answerable to their callings are the chiefest signes that they are called by God For so we see the Sonne of God being appointed to be the Sauiour of men he was annointed of God and so fitted for the office of a Redeemer Now touching this annointing of Iesus for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnctio for to fit him to be a Sauiour we must necessarily consider these two points 1. How he was annointed 2. To what end he was annointed De 1. There was a two-fold annointing 1. Inwardly with the 〈◊〉 of grace 2. Outwardly with materiall oyle In the first sense Abraham Isaac and Iacob were Christi Dei the annointed of God for of them it was spoken touch not mine annointed and doe my Prophets no harme but annointing with materiall oyle was not yet in rerum natura and therefore their annointing was with the gifts of Gods spirit In the second sense the Kings the Priests the Prophets were after the time of Moses annointed with materiall oyle and of this outward annointing some thinke there were two kinds 1. Either with the vulgar and common oyle or 2. With the holy oyle that hee commandeth Exod. 30. Moses to make And they say that the Priests only were to be annointed with the holy oyle because the Lord saith Whosoeuer shall make the like oyntment or whosoeuer shall put any of it vpon a stranger or any Israelite saue only the Priests saith the glosse euen he shall be cut off from his people But against this we may obiect that Sadocke tooke the horne of oyle from the Temple and annointed Salomon and Dauid saith of himselfe I found Dauid my seruant with my holy oyle haue I annointed him And so Euthymius and Genebrard doe affirme that Samuel and the rest of the Prophets That Christ was not annointed with materiall oyle did annoint the Kings with this holy oyle Now our Sauiour was not annointed with any materiall oyle for that his kingdome was not of this world nor his Aug. in Psal 140. Priest-hood after the order of Aaron but as the Patriarchs were Vncti ante vnctionem annointed with the inward vnction of the Holy Ghost so was our Sauiour Christ as S. Peter testifieth God annointed him with the Holy Ghost and with power And so Esay cap. 61. And so Saint Cyril Saint Augustine Cyril c. de fide Aug. de Trinit l. 15. c. 26. Naz. orat 4. de Theolog Nazianzen and others say quod vnxit eum Deus Spiritu Sancto non visibili oleo sed dono gratiae that he was annointed not with oyle but with grace But here you must vnderstand that Christ was farre otherwise annointed with the Holy Ghost then were the Patriarks or any other whatsoeuer For he was annointed with