me for to Waite till God deliuereth me And fetch my prison'd Soule from hence to liue at libertie IEHOVAE LIBERATORI FINIS The Second golden Candlesticke HOLDING The second greatest light of Christian RELIGION Of the Knowledge of GOD. EXODVS 34.6.7 Iehouah Iehouah Strong Mercifull and Gracious slow to anger and abundant in goodnesse and trueth Reseruing mercy for thousands forgiuing iniquitie and transgression and sinne and that will by no meanes cleare the guiltie visiting the iniquitie of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation YOu haue heard in my former Treatise the poore and miserable estate of distressed Man The coherence of this with the former Treatise how lamentable hee made himselfe by Sinne I am now to shew you a poole of Bethesda wherein if wee can but bathe our selues wee shall bee made perfectly whole and most comfortably deliuered from all diseases Iohn 5.2 and therefore I beseech you let this Panchrestum this medicine for all maladies be diligently acquired bee most carefully applied to euery sickned soule You shal finde it in Ierusalem i. e. in the Church of God and no where else for extra Ecclesiam non est salus no saluation is out of the Church and you shall finde it by the Sheepe-market i. e. in the place where the sheepe of Christ and children of God doe finde all prouision for their soules that is the Holy Heauenly Scripture and there if you looke you shall finde a porch ample enough for you to enter into this Bethesda in these words which I haue read vnto you The Lord the Lord God or else Iehoua Iehoua Strong Mercifull and Gracious long-suffering and abundant in goodnesse and trueth c. And I hope you will giue the more diligent heede vnto my words Quia speciosi pedes Euangelizantium pacem because as the Pro. Esay sayth the feete of theÌ„ that bring tydings of good things are most welcome vnto vs Esay 52.7 and as the Angell sayd vnto the Shepheards Luke 2.10 I bring you tydings of great ioy which shall be vnto all people For I am now to preach and to expound that gracious Sermon vnto you here which God himselfe hath Preached heretofore vnto Moses in Mount Sinay and it containes the whole discription of Almighty God so farre forth as himselfe thought it fit Chrysost varior loc in Matth. Hom. 9. to reueale himselfe at this time vnto his people and therefore Excutite pigritiam quia non est res leuis quam audituri estis I doe must humbly craue your attention and most diligent obseruation of these things for I thinke that you can neither heart nor reade a sweeter text if God giue me grace to handle it well It is large indeed I must confesse and my allotted time is short and it is as difficult to contract much into a little as to inlarge a little into much yet seeing I cannot speake all that I would I will by Gods helpe speake a little of all as I may The Occasion of these words The occasion hereof is playne enough in this precedent Chapter Moses desired to see God God tells him he cannot because it is as naturall vnto him to be inuisible as to be a God and therefore Saint Iohn sayth Iohn 4.12 no man hath seene God at any time yet to satisfie Moses so much as was fit for his happinesse God sayth that he should see his backe-parts that is hee should vnderstand so much concerning God as the weake vnderstanding of Man could possibly comprehend for hee saw nothing at all after any visible manner but onely heard this voyce describing God and we must know that God hath nâ—ither forepart nor backepart that can be seene with any mortall eyes and therefore this phrase of seeing Gods backeparts is onely vsed quoad captum nostrum after a humane manner and it importeth thus much in effect thou shalt see that is thou shalt vnderstand or see with thine eyes of knowledge my backeparts That God is not to be seene with any materiall eyes that is so much concerning me as thy weake apprehension shall be able to comprehend For First That God is no otherwise to bee seene then with the spirituall eyes of our Faith and vnderstanding it appeareth playne because Moses here saw no visible thing but onely heard a voyce So when God appeared to Elias 1 Kings 19.11.12 there passed before the Lord a mighty strong winde but the Lord was not in the Wind then an Earthquake but the Lord was not in the Earthquake and then came a still soft Voice and the Lord was in the Voyce and so when he deliuered the Law he sayth Ye saw no similitude saue a voyce therefore as God sheweth himselfe none otherwise then by a voyce so he can be seene none otherwise then by the spirituall eyes of our vnderstanding Secondly That by the backeparts of God is vnderstood By the backe-parts of God is vnderstood so much knowledge of God as we are able to comprehend so much knowledge of God as our weake apprehension can conceiue it is apparant in this place for Moses neither saw nor heard any other thing but onely this voyce proclayming these words that I haue read vnto you and therefore this is all one as if the voyce had sayd vnto him this is all that thou canst vnderstand of me that I am such and such a one as I shew vnto thee It is true indeed that I am so glorious to excellent so ineffable and so incomprehensible in my selfe that if I should shew thee my Maiestie and fully declare vnto thee mine excellencie what I am thou wert not able to comprehend it and therefore humano more loqui to speak vnto thee as a man that thou mayest the better vnderstand how farre thou mayest know me I would haue thee to looke vpon a Man and to consider how much more glorie and excellencie shineth in his face then in his backe-partes euen so thou must vnderstand that all this which I shew vnto thee concerning my selfe in comparison of what I am in the excellency of my Maiestie That we can conceiue but the least part of Gods excellencie is but as the back-parts of a man in comparison of his face and fore-parts So farre short is this that thou canst know of me to what I am and yet this least part of my excellency is so much as thou or any man breathing vpon the face of the earth is able to comprehend And therefore the meaning of this phrase to see the backe-parts of God is nothing else but the reuealing of himselfe vnto Moses so farre as Moses was able to comprehend that is a little but not neere all his properties for to be incomprehensible is as proper to God as to be Inuisible Secundum essentiam incognitus secundum maiestatem immensus His Maiestie is immeasurable Thalas apud Paulinum
reproue great men 233 Who most subiect to dangers 433 Daughters of sinne are two 82 In the day of Christs natiuitie three things obseruable 435 DE. Death the fruit of sinne 2 Seauen deadly sinnes 40 By death is contained all that is vnder the curse of God 47 67 Death three-fold 49 Death of the soule three-fold 53 Death what it is 67 How largely it extendeth it selfe 75 How vnresistable it is ibid. How expressed by the Egyptians 76 How it shortens life diuers wayes 77 How it taketh men of all ages 78 How it smiteth in euery place 79 How comfortable it is to the godly 79 How terrible to the wicked 80 How it equalizeth the bodies of all men 81 Death of Christ the sole cause that maketh our death happy vnto vs. 84 Death eternall what it is 86 Death of Christ a sufficient satisfaction for the greatest sinnes 164 Death how little Christ respected it 446 Saints at their death supported by God 447 Death of the crosse grieuous in foure respects 479 480 Death of Christ maketh the wicked without excuse 504 Certainty of Christs death shewed in that her rose not til the third day 556 Deceit of sinne how great 44 Deceits no deceits vnlesse cunningly carried 461 Deformitie of sinne greater then we can comprehend 107 Deferring of Christs suffering grieued Christ 451 Wicked men how they deceiue themselues 517 God a debter to no man 531 To defend the truth with the hazard of all that we haue 217 Why God deferreth to giue vs what we desire 723 Delight in sinne maketh vs exceeding sinfull 15 Our deliuerances from punishments to be ascribed to Gods goodnesse 203 God deliuereth not alwaies his deerest Saints from afflictions 206 Christ deliuered from what he feared 448 To derogate from Gods power how great a sinne 161 God denieth his grace vnto the children for their Fathers sinnes 251. Why. 252 Why God denieth what we aske 725 To descend from the crosse easier then to rise from the graue 562 Descention of Christ into hell handled 580. 581 c. proued by Scripture and by the stimonie of antiquitie 484. 618 That Christ descended before hee could ascend 609 Why Christ descended not from the crosse 481 We ought to despaire of no mans conuersion 533 Descending of Christ signifieth the assuming of our flesh 301 Description of God by way of negation affirmation and super eminencie 121 Desire to sinne is an act done 96 Desperate men thinke God cannot forgiue them 139 We ought neuer to despaire of mercie 226 To despaire what a haynous sinne 228 Saints desired nothihg but Christ 264 Demosthenes his Parable vnto the Athenians of the wolues request vnto the sheepe 644 Of the young man that hired an Asse to Megara 678 DI. Christ whether hee died for all men and how 505 To die to sinne what it is 50 a punishment for sinne ibid. To die in sinne what it is 51 Difference betwixt spirituall and eternall punishment 250 How the word God differeth from our Word 309 A great difference betwixt appearing in the forme of man and to be made man 329 Difference betwixt assuming flesh and to bee made flesh 345 Difference betwixt the two-fold generations of Christ and of the Saints 364 Difference betwixt Law and Gospell 3â—4 Difference betwixt the sinnes of the godly and the wicked three-folde 35 Difference betwixt feare and sorrow 449 Philosophers most diligent to attaine to all kinde of knowledge 315 How diligent we ought to be to know Christ 393 Dirt nothing so foule as sinne 52 Diseases of the soule what they be 63 Discontent with God what a heauie sinne 239 Disobedience to God what a haynous sinne 293 Disobedience to parents what a fearefull sinne 240 To distinguish of Gods power reconcileth diuers Authors 150 Dispertion of the Apostles grieued Christ 453 In distresse how wee ought to seeke vnto God 488 Disciples whether they stole Christ from the graue or not 562 Discretion how needfull for Preachers 696 Diuels know God and Christ and the mysterie of the Trinitie 314 Confest Gods power 162 DO Doctrine touching the person of Christ how alwaies opposed by Satan 304 Doctrine of diuinitie how deepe and difficult 392 Whatsoeuer God doth is no sinne 166 Doores being shut how Christ came in 387 Doubting of Gods goodnesse what a fearefull sinne 239 That we should neuer doubt of Gods promises 130 DR To draw neere to vs how God is said 165 M. Drusus desired all men might see what he did 604 EA EArth accursed for the sinne of man 48 EF. The effects that Christs sufferings should worke in vs. 505 EG Egyptians how they expressed death 76 EL. Electionis of some men not of all 203 The elect onely are effectually called 203 Elizabeth the wife of Zacharias of what Tribe she was 397 EN Enemies that besot the godly 177 Enuie of Satan against Christ 493 and why he enuied him 434 Enemies of Christ ascribe to him in mockery what he was in deed 432 433 Enemies of Christ what they testified of him 578 Enemies of man especially three 582 EP. Epicurus confest the world had beginning and shall haue ending 137 EQ Equalitie of sinnes confuted 37 Equitie of eternall punishment for a temporarie sinne shewed in two respects 97 Christ equall with the Father 299 ER. Error of the Philosophers touching the etertie of the world 136 Error of the Vbiquitaries touching the power of God 141 Error of the Iesuites about the power of God 141 Error of Pellagius about the abilitie of mans nature 63 64 Error of Nouatus about sins after Baptisme 112 Errors of the vulgar about the absolute power of God 151 Errors expelled by truth 215 Errors boulstered with lies 175 Error of Saint Gregorie and Saint Bernard confuted 94. 95 Error of Lactantius and Pellagius confuted 63 Error of the Philosophers Stoicks Arist Seleucus Hermias Hermog confuted 136 137 c. Error of the Vbiquitaries shewed 141 Confuted 155. Their Obiect anws 165 Error of Bellarmine and the Iesuites shewed 141. Their Obiections answered 172 c. Error of Saint Hierom. 330 ES. Essence of God in heauen cannot bee seene but in the face of Iesus Christ 118 Essence of God not safe to search too farre into it 124 Essence of God distinguished into three persons 272 The word essence deriued our of Scripture and vsed in Scripture 294 Christ of the same essence with his Father 292. Vnpossible to escape out of the hands of the Angels 337 ET Eternity of Christ proued and the obiections against the same answered 278 279 280 c. Eternall punishment how inflicted for a temporary sinne 94 EV. Eua beleeueth the Deuill 3 The euill that oppresseth euery sinner two-fold 321 Euangelist why hee saith the Word was made flesh rather then man 349 Eutichian heresie what it was 367 c. EX Excuses of sinners to iustifie themselues 24 Excuses of sinners to lessen sinne 110 Examples of wilfull and spitefull sinners 33 Excellency of God cannot be conceiued
should come a Starre of Iacob Numb 24.17 Iustin lib. 1. And Zoroastres King of the Bactrians a man excellent in all learning as Iustin saith left this as a tradition among the Gentiles and afterwards it was more plainely published by the Sybils that a Day-starre should appeare before the arising of the Sonne of Righteousnesse And this was fresh among the Gentiles vntill the very comming of Christ for Virgil though misapplying the same saith Virgil. Egl. 4. Ecce Dionaei praecessit Caesaris astrum Rightly applyed thus That the glorious Starre long expected should precede and fore-shew the comming of the Sauiour Fulgent fol. 657. in Octauo Ser. de Epiphan Yet Fulgentius saith That Puer natus nouam stellam fabricauit Christ being borne did of nothing frame this Starre And so indeede it is called His Starre his Starre because he made it and his Starre because it bare witnesse of him for the Magi the Wise-men being vpon the Mountaine Victorialis worshipping their God Chrysost hom 2. op impf. in Matheum 2. as Saint Chrysostome saith a starre did appeare vnto them in the likenesse of a little Childe and so shewed vnto them and to all others that this Childe and Sonne of God was borne Thirdly Men both Iewes and Gentiles did beare witnesse vnto his birth Math. 15.24 First The Iewes because hee was chiefly sent vnto the lost sheepe of the House of Israel Therefore immediately after his birth the Angell told the Shepheards that Christ was borne And the Shepheards when they had seene him that they might be sure of the truth thereof Luke 2.17 did make knowne abroad the saying that was told them concerning that Childe Why the birth of Christ was first reuealed to the Shepheards And here one thing is very obseruable that the Angels made choyce of Shepheards to be the first partakers of this blessed newes and the first proclaimers of our Sauiours birth That the great Clearkes and Schollars of the Iewes the Scribes and Pharises that knew best Christ should come and where Christ should be borne should notwithstanding be vtterly discarded and these Heards-men bee so graciously admitted to see that which so many Wisemen and Prophets desired to see Math. 13.17 and haue not seene To teach vs how much God fauoureth holy and modest simplicity and disalloweth impious and scrupulous subtilty These Shepheards that followed their vocation and kept their Sheepe did first finde that good Shepheard that giues his life for his Sheepe because as the wooll that hath receiued the die and tincture of no colour is best capable of any colour so these Shepheards that were neuer before indued with any kinde of humane wisedome were the fitter Subiects to be inlightened with this diuine knowledge And those great Doctors of the Law were excluded from these tydings of the Gospell because insolent presumption of our owne knowledge is that indeede which depraueth our affections and depriueth our soules from sauing grace Secondly That the Magi beleeued this Childe to be 1. A Man 2. A King 3. A God The Gentiles were called to be witnesses of the birth of this Childe for the Starre appearing vnto the Magi it did cast forth three especiall beames whereby the Wisemen did perceiue that Childe which was borne to be First A Man secondly such a man that was to be a King and thirdly such a King as should be both God and Man And therefore they addressed themselues both in their speech and actions to testifie as much for First In their speech vnto Herod they say Where is he that is borne to shew that he was a man King of the Iewes to shew that he was a King for We haue seene his Starre and are come to worship him to shew that he was a God Secondly In their actions they shew the very same Basil in sermone de hum Christi generat f. 138. for they offered vnto him Myrhe Gold and Franckinsence First Myrhe to shew that he was mortall because they vsed to put Myrhe to the bodies of the dead Secondly Gold to shew that he was a King that should haue a Crowne of pure Gold to be put vpon his head Thirdly Franckinsence to shew that he was a God Chrysost hom 6. in c. 2. Mathew Quia thus ad honorem diuinum concrematur Because Franckinsence was vsed to be burned in honour of God Et capitur minimo thuris honore Deus And this is most manifestly shewed that they beleeued him to be a GOD by all the particulars of their actions For Ammon Alex. in harm Niceph. li. c. 13. First Though Ammonius Alexandrinus and Nicephorus thinke that the Starre appeared two yeares before Christ his birth that so they might make preparation for so long a iourney because these Magi were Kings themselues as Saint Cyprian deliuereth it from the tradition of the Church Cyprian ser de Baptis Chrys hom 6. in 2. Matth. and Saint Chrysostome seemeth to consent and Bosquierus laboureth to confirme yet I thinke rather with Saint Augustine that these three wise men Iter vnius anni in tredecim diebus peregerunt Did performe that iourney which was enough for a whole yeare in thirteene dayes because as Remigius saith Puer ad quem properauerunt potuit eos in tam breui temporis spatio ad se adducere That child vnto whom they hastened might helpe and further them forward to come vnto himselfe in so short a space and therefore this their diligence and speedy hast to come to Christ doth sufficiently shew that they beleeued this new-borne Babe to be the true and eternall God Secondly Their behauiours being come doth in a farre plainer manner shew that puerum quem viderunt hominem agnouerunt redemptorem Chrysost quo supra the child which they saw to be a man they did acknowledge to be their God for though they saw him dandled in the lap of his poore Mother wrapped about with silly clouts and hauing not the least signe of any humane Kingly dignity yet they did homage vnto him as vnto the King of Kings For First They fell downe to shew their Humility Secondly They worshipped him to shew their Faith Thirdly They offered their gifts to shew their Charitie Jn gremio pauperis matris positum pannis vilibus inuolutum nullum regiae dignitatis humanae signum habentem Quid adorant regem nuper natum c. And what is this that they adore this child newly borne and sucking on his Mothers Breasts and would not adore that King which had beene long ordained and was most gloriously raigning on his Kingly throne what is the cause of this Ille natus in pallatio contemnitur iste natus in diuersorio quaeritur That he which was borne in the Pallace should be contemned and he which lay in the Manger should be adored Saint Chrysostome Maximus Leo Fulgentius and all doe all agree it was because the Wise men knew that he
and it heard the Prophecies of the Gospell concerning the incarnation and the passion of the Messias and yet quem longe lateque prophetauit praesentem vidit recipere renuit whom they long expected and much desired and ranne fast to see him when they come vnto him or rather when hee came to them they quite reiected him and would not beleeue in him and the Church of the Gentiles like Saint Peter that came last yet entred first into the Sepulcher though they had the last and the least meanes to come to Christ yet would they first beleeue in Christ crucified according as it was prophecied of them as soone as they shall heare of me they shall obey mee but also that historicall truth which Chrysostome obserueth that as Saint Peter first entred into the graue so he should first see him that was laid and raised out of that graue and that for these three especiall reasons Why of all the Apostles he appeared first to Saint Peter First lest that if hee had appeared first to others Peter should thinke Christ had reiected him as hee worthily deserued because hee had so vniustly denied Christ Ideo Petro apparuit primum therefore hee appeared first to Peter lest otherwise he should giue offence to Peter and seeme still to be mindfull of his offence Idem hom 38. in 1 Cor. 15. saith Theophylact and Saint Chrysostome Secondly because Saint Peter was a most faithfull and a most worthy witnesse such a one as would so willingly and so manfully as he did in all places testifie and lay downe his life for the testimony of Iesus Christ Thirdly because Saint Peter was the first and the chiefest Apostle whom he called first and who confest him first to be the Sonne of God and therefore he doth appeare first vnto him and biddeth the women tell his Disciples and Peter i. e. and Peter especially that he was risen and went before them into Galilee But when or where or after what manner hee appeared thus first vnto Peter because the Scripture doth not expresse it we can no wayes determine it Theoph. in Mar. cap. 16. as both Theophylact and Gregory doe obserue and therefore it being a question plus subtilitatis quam vtilitatis habens Fourthly to the Disciples trauelling to Emaus Luc. 24.13 Theoph. sup Luc. that hath more subtile scrupulositie then any comfortable vtility I will peaceably passe it ouer Fourthly hee appeared to the two Disciples iourneying towards Emaus the name of the one was Cleophas and many thinke the other to bee Saint Luke himselfe who out of his modesty concealeth his owne name saith Theophylact It is certaine that they were none of the Apostles but some of the seuenty two Disciples as Nicholaus de Gorham well obserueth for they came to Ierusalem and found the eleuen Apostles gathered together and therefore these two could not be any of the twelue because they found eleuen together and Iudas was hanged and Matthias not elected and the manner how he appeared vnto them is largely and plainly set downe by the Euangelist and how he was knowne of them in breaking the bread whereupon Saint Gregory hath left these two excellent morall notes and obseruations First that these two To flie the world is the next way to finde God fugentes ciuitatem sanguinolentam statim inueniunt Christum flying this bloudy city did presently finde their Sauiour to shew vnto vs that while we liue among the wicked we shall liue separate from God but as Elias when hee left Iesabell was presently accompanied by the Angell so these two and all those that forsake the world or shun the wicked shall presently finde their God Secondly That we shall sooner know God by doing his will then by the learning of his word That they which knew him not by the expounding of the Scriptures doe know him by the breaking of the bread to teach vs that we shall be more illuminated by him for the doing of his will then for the hearing of his Word It is true that the hearing of his Word did inflame their hearts within them and moued them no doubt exceedingly to loue him and to perswade him earnestly to stay with them but their eyes were opened and their vnderstanding inlightened by the breaking of the bread for it is most certaine that the practicke knowledge is the surest knowledge in the World and to practice any thing is the chiefest way to attaine vnto the knowledge of that thing And therefore Dauid saith He was wiser then his Teachers Psal 119. because he kept the Commandements of God It may be his Teachers knew them as well if not better then he else how could they be his Teachers yet herein hee was wiser then they because they perhaps knew them and taught them like the Pharises and did them not but he learnt them and kept them The keeping of Gods Law made Dauid wiser then his teachers and therefore he was wiser then his Teachers because hee kept the Commandements And as it is the chiefest way for vs to get the knowledge of any thing by the practising of the same so are they the onely men which God chiefly doth illuminate which doe giue themselues to the practising and performing of hiâ— will Psal 50.23 For To him that ordereth his conuersation right will I shew the saluation of God saith the Prophet So here Christ though he would not let these Disciples know him while they talked with him yet Dignatus est cognosci dum pascitur He vouchsafed to open their eyes and to make himselfe knowne vnto them when they fed him And therefore if wee would know God and be knowne of God let vs not onely heare his Word and talke of his will but let vs also performe his will and keepe his Commandements let vs feede him in his members and he will feede our Soules with that foode which perisheth not Fiftly To the eleuen Apostles together Fiftly He appeared vnto the eleuen Apostles and all the rest of the Disciples that were with them when the doores were shut and standing in the middest of them he said Peace be vnto you to shew that he was The Prince of Peace which had now purchased their peace indeede and he demanded why thoughts should arise in their hearts to shew vnto vs that he was a God because he knew the very secrets of their hearts and then to shew that it was himselfe and none other he sheweth them his hands and his feete and he did feede with them and fedde them also with the Word of God opening to them the Scriptures concerning him and opening their vnderstanding that they might vnderstand the Scriptures Sixtly To the same company when Thomas was with them Joh. 20.24.26 Sixtly Because Thomas was not with them when he appeared vnto them before therefore he appeared to the same company againe within eight dayes after when Thomas was with them saith Saint Iohn and then
ouer them as a iust punishment of their iniquitie yea sometimes hee makes good Kings to become burthensome vnto a land as hee did Dauid when hee numbered Israel for the sinnes and wickednesse of them that dwell therein and on the other side hee makes euill men good Kings and gouernours for the loue that hee beareth vnto all faithfull people or if still they continue euill hee will soone take them off if the people truly and faithfully serue him and pray vnto him for their Kings continually as they ought to doe because God hath promised to heare the prayers of the faithfull and to graunt vnto them their requests And as we are inioyned to pray for our Magistrates so here the Apostle sheweth that we ought also to pray for our Ministers for himselfe and the rest of the Apostles and all other Preachers of Gods Word pray for vs and this is praeceptum breue leue vtile a short request but one word pray you cannot forget it and it is easie for the poore may doe it as well as the rich and as the distich saith Aeque pauperibus prodest locupletibus aeque Aeque neglectum pueris senibusque nocebit It is as good for you that doe it as it is for vs for whom you doe it and the neglecting of it will preiudice you as much as vs and therefore pray for vs. Heb. 13. And I find the Apostle requesteth this diuers times therefore no doubt but for diuers reasons First you should pray for vs because we pray for you yea Three speciall reasons to moue vs to pray for our Ministers oftentimes when you doe not and sometimes when you cannot pray for your selues as Pharaoh sheweth when hee sent to Moses and Aaron that they should pray for him and it is peccatum non orandi a sinne of not praying in vs Exod. 9.28 when we neglect it as Samuel sheweth God forbid that I should cease to pray for you and so sinne against God and therefore lege talionis 1 Sam. 13.23 you are bound to pray for vs. Secondly you should pray for vs for the good of your selues for weake Ministers are the destruction of the people Iereboam made all Israell to sin because he made Priests of the meanest of the people for if they fall and perish many perish because as Saint Peter saith 2 Pet. 2.12 many shall follow their damnable waies And if you looke vpon all sorts of men you shall finde that they should be the most absolute of all men in all good parts for euery eye is vpon them therefore the Law requireth they should be men without blemish and euery man is to be taught by them and therefore the Priests lippes should preserue knowledge Or if you consider all degrees of men they haue all neede of them and they are necessarie vnto all to correct the bad to confirme the good to teach the people and to assist the princes for who should speake in Sermons Parliaments or any other Assemblies to preserue pietie to increase charitie and to iustifie the rights of Princes and to vindicate the same against the gaine-saying of Corah but we that are to teach euery soule to feare God to loue their neighbours and to be subiect vnto the higher powers And yet wee see regale Sacerdotium that royall Priest-hood which should be vpheld by Kings to be assistants vnto Kings to gouerne Gods people in all piety and honestie to become almost vulgare Sacerdotium a laicke presbyterie of a strange concretion or a popular Priest-hood full of all prying curiositie contradiction but I hope this will serue to shew how behouefull it is to haue wise discreet and faithfull Ministers euen for the good of all the people for like Priests like people if we be ill we make many ill because as the people of themselues haue not any grace to doe good they know not how to doe it vnlesse we teach them so they haue not much wit though it be alwaies propense to euill to doe many euils quia non nisi ex magnis ingenijs magni errores because strange plots can neuer proceede from meane wits but you see what cruell combustions the bloodie wittie Iesuites doe make in all the world to erect their Popish Monarchie and what foolish factions our own giddie wittie Puritan-Priests haue made amongst our selues to bring all things to an anarchie and therefore for your owne sake you should pray for vs that are your teachers that wee may be such as may be good for you to teach you in all honestie and godlinesse Thirdly you should pray for vs that by your prayers wee may be helped to discharge that great charge which is laid vpon vs for we are bound to beare one anothers burthen and to helpe one another in all necessities But of all the men in the world we are in the strangest state and therefore haue most need of all assistance For 1. Our worke is the greatest which we are to doe 2. Our danger is greatest whatsoeuer we doe First our worke is not collectio pecuniarum The great charge of preachers a trading in the world to get wealth or a hunting after our owne preferment but it is cura animarum a charge of soules the greatest charge in the world a burthen saith Moses yea such a burthen Angelicis humeris formidandum as would make Angels shoulders to shrinke saith Erasmus and therefore Saint Paul cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things for wee are not onely to Preach in season and out of season that is volentibus et nolentibus to them that are willing and to them that are vnwilling as Saint Augustine expounds it because that to the willing it comes in season whensoeuer it comes and to the vnwilling it comes out of season come when it will but we are also to be an example of good life vnto all others and to liue like Gregorie Nazianzen qui fecit ea quae docuit Ruff. in vita Nazian seipsum minime condemnauit contraria agendo quam docebat which did the things that he taught How vprightly we should liue and did not condemne himselfe by liuing contrarie to his teaching The life of Preachers should be a most vpright and a sincere life without all offence quia inter seculares nugae nugae in ore sacerdotis sunt blasphemiae Bernard l. 2. de considerat ad Eugen. because those things which are but trifles or small sinnes among secular men they are great and horrible vntolerable sins among the Preachers of Gods Word nam ibi criminosior culpa est vbi honestior status for the more honourable is our calling the more odious is our offending and the Lord saith I will be sanctified in them that come nigh me and therefore what care and what diligence ought we to haue to looke to our selues vt nihil faeditatis in nobis appareat Leuit. 10. that we might abstaine
me or what similitude will you make like vnto me saith the Lord therefore we must note that although in somethings this word God is like vnto our inward word yet in many things they doe differ As First our Word hath a beginning of time when we frame the same in our vnderstanding but the word God hath no beginning Apoc. 1.8 For he is α and ω the first and the last that neuer had beginning and that neuer shall haue ending for thou art God from euerlasting and world without end saith the Psalmist Secondly our minde is before any of our words but this word God is co-eternall vnto his Father as I haue formerly declared Thirdly Athanas in Symbolo Cyrillus de trinitate Aug in Joh. our word differeth from the minde that produceth it but this word God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same essence with the Father for I and my Father are one saith our Sauiour i. e. one substance though not one person as I haue likewise shewed vnto you before Fourthly our word is an accident in the subiect of our mind but the word God is a most perfect substance and the cause of all beings in whom and by whom are all things as the Apostle saith Fiftly our word of it selfe can doe nothing at all but the word God can doe all things Sixtly our word is a dead word wanting life but in the word God there is not onely life but he is life it selfe Seauently our word is manifold for wee produce many thoughts and intelligences but the word God is onely one because God with one act doth vnderstand himselfe Aug. in Psal 61. and all things else and therefore Saint Augustine vpon the Psalmist Semel loquutus est dominus The Lord spake once expoundeth the same of the word Christ And so you see these differences betwixt the word God and the word of man he that desires to see more discrepances betwixt them let him read Athanasius in his third Sermon against the Arrians Whether the Word be a name of person or of office But here it may be demaunded whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word be a name of his person as he is God or a name giuen him in respect of his office of Redeemer as he is God and Man I answere that it is a name of his person and that in respect of his God-head onely for it is obserued that none of the Euangelists Malden in John c. 1. nor of the Apostles doth call him the Word but onely S. Iohn nor he neither doth call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word after he had said that the Word was made flesh to note vnto vs that as Saint Iohn onely was specially set a part to declare the Deitie of Christ so he onely calls him by that name which is onely proper vnto him as he is God and none else and he calls him onely so before his Incarnation to shew that he is the Word as God Why Saint Iohn vseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and not as Man Thirdly we are to consider why Saint Iohn saith the word was made flesh rather then the Sonne of God was made flesh touching which Theophilact and Euthymius thinke that he saith The word was made flesh Hillar in l. contra Constant least that if he should haue said the Sonne was made flesh the Reader might perchaâ—ce imagine some passible or carnall thing as the Arrians dreamed as Saint Hillarie witnesseth But this reason seemes not solyd enough to me because Christ hath many other names besides this as wisedome light brightnesse and such like which signifie neither passion composition nor corruption as both Origen and Saint Basil haue obserued and therefore others doe alleadge these two especiall reasons First because this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an acceptable and a knowne name both to the Iewes and Gentiles Secondly because it was the most proper and the fittest name that he could vse to make way to expresse that thing which hee was immediately to declare First That this name of the Sonne the Word was the best known name of Christ among the Iewes It is manifest that there was no name of the Sonne of God among the Iewes so generally vsed and so well knowne as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it might be easily shewed out of the Chaldee paraphrase for wheresoeuer that paraphrast thinketh the Name of God should signifie the Sonne he alwayes translates the same and reades it the word the which without doubt he did because he saw this word and name of him was vulgarly best knowne amongst them for Philo the most learned of all the Iewes the most expert in the mystery of the Trinity Philo in l. de opificio mundi though he neuer calleth Christ the Sonne yet doth he often call him the Word in many passages of his Workes Neither was his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word onely knowne among the Iewes but among the Gentiles and Ethnicks also That the Gentiles were not ignorant of this Word for it is apparant that although the way to Heauen was vnknowne vnto them yet did many of them especially of their Philosophers dispute and deliuer many things concerning the true God For Aristotle or whosoeuer he was that wrote those bookes De mundo did finde that in this rare piece of worke and frame of the world there is most excellent conueiance without confusion great variety concurring in vnitie and diuersitie of all things without disorder all which he attributeth to the powerfull working of the inuisible God of whom the said Author conceiues that for his power he is most mighty for his beauty most excellent for his life immortall and for his vertue most absolute and that as Empedocles saith from him proceeded All things that were that are and shall be here Plants men beasts birds and fish in waters cleere And entring into further consideration of Gods nature he saith that although God be but one yet we call him by many names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because we liue by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is of an immutable nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing is done by chance but according to his most certaine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man can possibly auoid him or flye from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he abideth for euer and as for that fable saith he of the three Sisters of destiny Clotho filum bainlat Lachesis net Atropos occat Clotho that spinneth Lachesis that draweth out to a iust length and Atropos that cutteth off the thred of mans life it is to be vnderstood of God onely who is the beginning mids and end of all things and to conclude he saith there is a Iustice that is neuer separated from God which is the reuenger of all transgressions committed against the Law of
God wherein euery one must be well instructed that would be partaker of humane felicitie and happinesse All which doth most apparantly proue that the Gentiles had so much knowledge of the true God as not onely was able I say not with Clemens Alexandrinus to bring them to saluation but to make them without excuse in the day of retribution because that they knowing God glorified him not as God but also as doth exceed the knowledge of many which make profession of Christianity and will no doubt rise in iudgement to condemne them in the latter day And as we see many of them vnderstood many things concerning the most true and euerlasting God so we finde some of them haue deliuered some things concerning this word and Son of God Heron. in ep ad Paulinum for though S. Hierome speaking of this word saith Hoc doctus plato nesciuit This word eloquent Demosthenes was ignorant of it 1 Cor. 1.19 because it is written I will destroy the wisedome of the wise Aug. l. 5. c. 3. de haeresibus and cast away the vnderstanding of the prudent Yet Lactantius saith that Zeno affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word to be the maker of this vniuerse and that Mercurius syrnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice great did often describe the power and Maiestie of this word and Saint Augustine affirmeth that the said Trismegistus did compose a booke whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e the perfect word and that therein he left written Monas genuit monada in se suum reflexit ardorem Which is as much as if he had said the Father begate the Sonne or the minde begate the word and from both proceeded the Holy Spirit Idem l. 7. c. 9. confess and l. 7. Confess c. 9. hee saith that he saw certaine books of the Platonists wherein he found though not in the same words yet the very selfe-same matter proued by many reasons that in the beginning was the word and the word was with God Saint Cyrill also saith that the Philosophers haue affirmed the essence of God to be distinguished into three subsistences Cyrillus l 8. cont Iulian. and sometimes to haue deliuered the very name of Trinitie and Theodoret doth affirme that Plotinus and Numenius haue collected out of Plato that there are three eternities Bonum mentem vniuersi animam i. e. Goodnesse which answereth the Father that is the fountaine of the Deity the minde which signifieth the Sonne and the soule or life of this whole vniuerse Gen. 1.2 which is the holy Spirit that as in the beginning of the creation he presently moued vpon the waters to sustaine the same Clemens Alex. l. 5. strom so euer since he spireth and preserueth euery liuing thing and Clemens Alexandrinus saith that Plato in his Epistle to Erastus and Coriscus hath manifestly spoken of the Father and the Sonne and so Eusebius likewise and Eugubius and many others haue collected out of their writings that this name of the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Seneca Traged Oedip. was not altogether vnknowne vnto the Gentiles but that as Oedipus in the Poets knew that he had a Father though not who he was so they did conceiue a certaine kinde of knowledge and vnderstanding though vndigested and imperfect ouershadowed as it were with humane reasonings concerning this eternall word God enough to saue them if they beleeued in him or else to make them without excuse if they knowing though not simply Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed aliquid veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This true word but something of this word did neglect and not seeke further into the knowledge of the same And this knowledge they might attaine vnto How the Gentiles came to haue any knowledge of the Word God either by 1. The illumination of God himselfe 2. The diuination of the diuels 3. The traditiō of their elders 4. Their owne exceeding diligence to seeke and search after the knowledge of diuine mysteries For First the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.19 what may bee knowne of God that is his eternall power and Godhead God hath shewed it vnto them and as the Deitie it selfe 1 Cor. 13.12 might bee contemplated in his creatures as in a glasse or read by them Basilius hom 11. hexam as in a booke as Saint Basil saith So no doubt but he left therein certaine impressions of the Trinitie of his persons Ph. Mornaeus de veritate relig c. 5. Rom. 1.16 which though they could not fully attaine vnto the knowledge thereof no more then an vnskilfull Arithmetician can finde the iust summe that cyphering characters doe import yet they might perceiue something thereby and know that there was such a thing to be knowne And thus much God himselfe might shew vnto them not as Clemens Alexandrinus thought thereby to bring them vnto saluation because saith he Phylosophy was vnto them as the Law was vnto the Iewes a Schoolemaster to bring them vnto Heauen but that as the Apostle saith They knowing this God and not glorifying him as God nor seeking to be saued by this God might be without excuse in the sight of God August de cognit verae vitae c. 37. Secondly The very Diuels might make knowne the same vnto them for the Diuels beleeue that there is a God and they know him to be but one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One in himselfe one in all things and they know him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most High and Omnipotent God neither doe they know the Father onely but they know Christ also for the euill Spirit said vnto the Sonnes of Scaeua Acts 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus I know and they know him to be the Son of God God himselfe as Sozomen out of this verse of Sybill doth declare O lignum foelix in quo Deus ipse pependit I may thee call a happy Tree whereon a God to hang I see And they know the sacred mystery of the Trinity for by them this disticke was related vnto a certaine Egyptian that desired to know this truth Serapis ad Thulem Selneccerus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principio Deus est tum Sermo Spiritus istis Additur aequaeua haec sunt tendentia in vnum The Father Sonne and Spirit all three Are one God of the same eternitie Aug. in Expos Ep. ad Rom. And so the Diuels knowing these things might suggest them and reueale them though aenigmatically and darkely vnto the Sybilles which as Saint Augustine saith were none of Gods Prophets from the Sybils they might bee spread vnto their Priests from the Priests vnto the Phylosophers Poets and Orators and from them they might be divulged and spread vnto the lowest ranke of the vulgar people Neither must we thinke that Sathan did it with intent to doe them