curse and death as first condemnation for so the Apostle By the offence of one the fault came on all men vnto cōdemnation Rom. 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 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 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 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 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 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 Vt 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
vnholy Arch-heretike 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 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 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 circūstances 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 of warre or at the time of execution This Laurence Vaux 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 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 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 hedge-priest 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 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
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 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 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 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 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 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. Nā Deus humana lustrās sub imagine terras And likewise the other Gods that they tooke vpon them the like semblance to the 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. Delius in Coruo proles Semeleia capra Fele soror Phebi niuea Saturnia vacca Fisce venus latuit Cyllenius Ibidis alis But these are but Poets faininges being the Painters out of false
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 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 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 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 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 heauēly 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 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 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 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 FINIS THE FRVITS OF HYPOCRISIE MATTH 23. v. 5. All their workes they doe to bee seene of men 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 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 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