euerie Christian but also both apt to Catechise the ignorant and able to confound the aduersarie as Paul requireth in euerie Pastor So that now if euer in this last age of the Church is as it were the ripest haruest of the Lord the complement of the auncient prophesies and the fulfilling of the former promises There remaineth now no more but this euen the expecting of the comming of the Lord of the haruest himselfe of whom all the elect and the faithfull may reape and receiue that reward of their knowledge which our Sauiour himselfe hath set downe in the Gospell euen life euerlasting which God the Father grant vs Iohn 17. who hath promised the same vnto vs in his word Christ Iesus giue vnto vs that hath purchased the same for vs by his bloud and the holy Ghost bestow vpon vs who hath confirmed the same by this vnction To whom being three persons and one immortal inuisible and onely wise God be all praise honour glorie power dominion and maiestie both now and for euer Amen FINIS A FESTIVALL SERMON ON THE NAtiuitie of Christ 1. TIM 3.16 And without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleened on in the world and receiued vp into glorie THE Apostle Paul writing to his scholer Timothie whether Elder or Euangelist Doctour or Pastour Byshop or Archbishop of Ephesus in the primitiue church after he had described vnto him in most liuely flourishing and orient colours the office both of a Byshop and Deacon the two most necessarie functions in the Churh of God established by Christ with all the adiuncts properties qualities duties and complements belonging vnto them both from the beginning of this chappter vnto the 15. verse thereof and to what end and purpose euen that Timothy might know how to behaue himselfe in Pauls absence in the house of God Which house of God because he mentioned it he taketh occasion to define the same euen to be the Church of God the pillour and ground of truth And taking his hint as it were from the last word of the definition in the verse immediately before which is truth he taketh the like occasion to define the same truth and so as it were descending downe from one thing vnto another The parts of this text first defineth what that truth is although he call it by another name euen Godlinesse and then setteth downe the parts of it But before we come either to the one or to the other he prefixeth a Preface before So that this text might seeme to consist of three parts Preface of a Preface in the first words Without controuersie of a definition of Godlinesse or truth in the next A definitiō Great u the mysterie of Godlinesse and finally of a description A description or rather an enumeration of the parts thereof being six in number Which is God manifested in the slesh iustafied in the spirit c. So that if you will you may call this text a short summe or symbole of our faith or an halfe creed containing 6. Articles or a small Catechisme consisting of 6. parts or a breuiarie of christian religion comprehended in 6. principall points or an Epitome of the Gospell comprised in 6. Aphorismes of diuinitie to conclude it may be tearmed the tree of truth which hath 6. branches The tree of truth the first and lowest branch toucheth the earth and the highest and top branche reacheth to the heauens not vnlike to a pleasant fountain or welspring that deuideth it selfe into six streames But of these things seuerally as they lie in order in the text Without controuersie It is the common course and custome of the holy ghost and of the holy prophets and Apostles the penclearkes and secretaries of the spirit of God thorow out the whole Scriptures whensoeuer they mention anie matter of waight or moment whither it be wonder or miracle strange in our eies and hard to be beleeuede or oracle and misterie darke to be conceiued and obscure to be vnderstood or an heauie iudgment and punishment to be powred vpon the wicked or a gratious benefit and blessing to be bestowed vpon the Godly or any other thing that doth most neerely concerne our soules health and saluation before they pronounce the one or denounce the other to the comfort and consolation of the elect and to the terror and horror of the reprobate to prefixe a preface before the same for to rouse vp their heauie soules to waken their sleepie hearts to quicken their dull spirits and to stirre vp their deafe eares heedfully to heare and reuerently to regard that which followeth that they might make vse and take profit in faithfully beleeuing and willingly allowing and approuing that which God commendeth and commaundeth in his word As namely that most ordinarie preface both in the olde new testament Ecce Behold as also that so common among the Prophets Thus saith the Lord likewise that so often in the Gospell of our Sauiour I say vnto you and verily I say vnto you and againe verely verely I say vnto you And finally that which is so vsual with Paul to keepe our selues within the compasse of our Apostle and of his Epistle yea this first Epistle to Timothy It is a true saying and by all meanes worthy to be receiued 1.15.3 1. and 4.9 But this which is here vsed passeth all the rest being an affirmation of the Apostle with all asseuerance and a confirmation with all assurance Signifying hereby that the matter which followeth is without all doubt question or controuersie yea as the word it selfe purporteth in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est certum compertum concessum confessum ab omnibus as being certaine sure granted and confessed of al men and that therefore it is to be attended on diligently receiued carefully kept saithfully Against which if any obiect that this is not onely not granted of some but a so vtterly gainsaied and not onely doubted of but flatly denied of manie as first of Atheists who neither acknowledge God nor Christ Secondly of the Iewes to whom this misterie is an offence Thirdly of the Gentiles to whom this Godlinesse is foolishnesse Fourthly Turkes and Saracens to whom this truth is a fable Fiftly of Heretikes to whom this doctrine is nothing els but errour and falshood As namely of the Martionites that denie Christ to be manifested in the flesh of the Arrians that denie him to be iustified in the spirit of the Saduces that say there are no Angels nor spirits and therefore that Christ could not be seene of Angels As also some Infidels who neuer yet heard of Christ and likewise many worldlings which neuer as yet beleeued on Christ And lastly of the Apellites Christolites and Carpocratians which gainsay Christ to haue been taken vp and ascended into heauen but onely his Godhead and Diuinitie and
saluation And thus much of the benefite or blessing which they vnto whom Iohn writeth had receiued euen an ointment Now therefore to that which next followeth of the person who bestowed the same vpon them which is here said to be him that is holy From him that is holy There are many things in the Scripture which haue the name of Holinesse giuen vnto them as they are often so tearmed Holie as the holy Temple the holy Tabernacle the holy lawe the holy catholike Church the holy gospell the holy word of God the holy sacraments the holy Citie of Ierusalem the holy Angels holy Saints holy priests holy Prophets holy ointment holy oyle c. For it were infinit to repeate al and too tedious to note quoate their seuerall places and these but in the inferiour degree of holinesse This Attribute of Holinesse Holinesse more especially and most properly belonging to the lord God himselfe one in substance three in person Holy Father Holy Sonne and Holy Ghost As the Seraphins cried in Esaies vision 6.3 and the foure beasts in Iohns Reuelation Apoc. 4.8 And Ambrose in his song Holy holy holy these being holy in themselues of themselues they holy by them euen by the imputation participation or imitation of their Holinesse These holy essentially they holy accidentally these holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue others they in their degree estate as they can be capable of Holinesse And first that God the Father is oftentimes so called in the Scriptures it is euident that we may seuerally make proofe therof Leu. 20.26 Be holy vnto me for I the Lord am holy 144.13 The Lord is righteous in all his waies and holy in all his workes Esay 1.4 The holy one of Israel And therefore our Sauiour in his prayer in the gospel calleth him by this name especially Holy Father Ioh. 17.11 And that Christ himselfe is so likewise tearmed it is manifest first by that of the Angel Gabriel in his annunciaation vnto Marie when he saith that an holy thing shall be borne of thee Luk. 1.35 And by the Virgin Marie her selfe in her Magnificat For he that is mightie hath magnified me and holy is his name Luk. 1.49 And by that of Peter Ye denied the holy iust one and desired a murderer to be giuen vnto you Act. 3.14 And this could not the Diuels themselues but cōfesse euen when they were cast out of him that he was euen the holy one of God Mark 1.24 This being verie requisite and necessarie both for himselfe and vs that he being our holy high priest might enter into the Sanctum Sanctorum the holy of holiest for vs. And as saith the Apostle Such an high priest it became vs to haue which is holy harmelesse vndefiled seperate from sinners c. Heb. 7.26 Lastly that the third person in Trinitie is so tearmed it appeareth being the spirit of God himselfe which cannot otherwise be named without this title of holinesse this being the proper attribute thereof as it is euident euerie where in the gospell when as it is not onely holy in it selfe and of it selfe but also holy by making others holy both holy in cause and holy in effect holy by his owne instinct and holy by inspiring others But now of which of all these which haue the name and title of holinesse doth Iohn here say that these babes had receiued the foresaid ointment Certaine it is that hereby cannot be meant any of the first sort of holy things or holy men which are but in the lower degree of holinesse and which draw and deriue all the holines they haue from the other as being the welspring fountaine of Holinesse For none of these are so good and gracious as to purchase and procure so great glorious an ointment or of such woorth and worthinesse as to giue and bestow so high and heauenly a thing which is farre better and more blessed then themselues no not the Apostles themselues although they were the most holy of all other next vnto our Sauiour Christ himselfe were not able to giue the same For although Symon Magus seeme to aske the holy ghost euen this ointment at the hands of the Apostles as though it were in their power to giue the same Yet it is otherwise if we marke the words of the Scriptures that is that Symon Magus onely offered them money on condition that they would giue him also the same power which they had themselues that vpon whomsoeuer he might lay hands he might receiue the holy ghost Act. 8.19 As Aug. himselfe hath verie well noted there being no mention of giuing but only of receiuing the holy ghost De Trinit lib. 15. cap. 26. He that gaue this ointment must needs be one of the three most holy persons in the Trinitie either God the Father or God the Sonne or God the holy ghost And yet can it not be said that any one of these doth alone giue it because it is indeed the common gift of them all according to that olde Scholasticall rule of diuinitie sound enough A rule in Diuinitie Omnia opera Trinitatis ad extra sunt communia and most certaine it is that as the holy ghost in essence proceedeth both from the Father the Sonne as Athanasius euidently declareth in his Creed Athanasius Creed so the same holy ghost in effect for the gifts and graces thereof are conferred bestowed to the publike profit of the whole Church and to the priuate vse of some speciall children of God by all the three persons in the Trinitie for so Paul 1. Cor. 12.4.5.6 Now there are diuersities of gifts but the same spirit And there are diuersities of administrations but the same Lord. And there are diuersities of operations but God is the same which worketh all in all Albeit because here is one especially pointed at we must finde out which of the three he should be that gaue this ointment vnto them and which is here more especially said to be holy First although it may be said to be God the Father because euerie good and perfect gift commeth downe from aboue from the Father of lights as Iames 1.17 Or that he is the holy one of Israel as Esay 1.4 Or againe to be the holy ghost because this ointment may seeme to be a gift of the spirit and for that most properly he is called the holy ghost Notwithstanding if we marke the circumstances of the text the purpose of the Apostle and the drift and intendiment of the doctrine of the whole Epistle the scope thereof being nothing els but this euen to prooue Iesus to be Christ against Ebion Cerinthus Marcion and Carpocrates with their sectaries which were the Heretikes Scismaticks and Antichrists of this time The same point which Iohn aymeth at both in his gospell and in his Reuelation as it may more euidently appeare by the 22. v. of this Chap. Againe it is
manifest by the coherence of the wordes that by him in this place he meaneth none other but him 1. Iohn 11.7.2.1.2 whom in the 1. chap. 1. he calleth the word of life and affirmeth to be the purgation of our sinnes verse 2. at whom he especially driueth from whom he draweth and deriueth the whole tenour of his exhortation following vnto this my text and so forth to the end both of the Chapter and the Epistle besides it cannot so conueniently be vnderstood of God the Father for that the giuing of the holy ghost is verie seldome or neuer ascribed vnto himselfe in the Scriptures nor of the holy Ghost for that the holy Ghost cannot fitly be said to giue it selfe this ointment being as it is already declared no particular gift or grace fruit or effect thereof but the verie spirite of God it selfe which in the 27. verse is said by the Apostle to dwel in them And Aust himselfe putteth this matter out of doubt when he saith Qui promisit misit First therefore to declare the cause that Christ did certainly promise and faithfully perfourme in sending afterwards the holy ghost and did oftentimes giue the same vnto his Disciples and others there is nothing almost more common in the gospel As in Iohn 14.16.26 the 15.26 and the 16.7 and in manie other places which were too long to rehearse Where although sometimes God the Father is said to send and giue the comforter yet must we remember withal that it is in the name and by the means and mediation of Christ alone And therefore the Baptist likewise promised the same in Christs name saying that he should baptize with the holy ghost and with fire Mat. 3.11 at the first comming of Christ As our Sauiour also doth himselfe in his owne person when he saith Ye shall be baptized with the holy Ghost within these few daies Act. 1.5 And this for his promise now that he did likewise send the holy ghost accordingly it appeareth Act. 2 when as vpon this day of Pentecost hee sent the holy ghost in sensible and visible forme of firie clouen tongues ver 3. And that he gaue the holy ghost oftentimes both before and after it is manifest As first when hee endued his 12. Disciples with the holy ghost and consecrated them his 12. Apostles when as he first sent them forth by commission to preach vnto the Iewes only Mat. 10. Againe bestowing the same spirit on the 70. disciples his forerunners which he sent likewise to preach by two and by two when he gaue vnto them power to treade on Serpents and Scorpions and ouer all the power of the enemie and that nothing should hurt them Luk. 10.19 Secondly when he breathed the Holy ghost into his Disciples when he commanded them by a second commission to go and preach vnto all nations baptizing them in the name of the Father c. Iohn 20.22 Mat. 28. And afterwards when he replenished the 7. Deacons Stephen Philip c. and also Paul Barnabas and Cornelius with diuers others with the holy ghost as we may reade euerie where in the Acts. Now that he most properly deserued to be called holy it is euident not onely by that which is already said in this behalfe but also shewing himselfe so to be in all respects not only as he was God but also as he was man holy in his conception for he was conceiued by the holy ghost ouershadowed with the power of the most highest Holy in his birth without corruption and holy in his death without destruction holy in his tentation wherein hee was victorious holy in his transfiguration wherein he was glorious holy in his words which were diuine oracles and holy in his workes which were heauenly miracles holy in his prayers which were feruent and faithfull holy in his preachings for they were earnest and powerfull holy in all his afflictions for they were pure holy in all his actions for they were perfect Finally holy in all his goings out and comming in And therefore without all question he only is the person who is here said of Iohn to be Holy and of whom they to whom he writeth receiued the foresaid ointment Now for the vse of this vnto our selues First for those that haue already receiued the holy ghost or any gift grace and fruit thereof they must not bragge boast or be bolde thereof as so to presume of their owne worthinesse as though they had obtained it by their owne merit when as they can neither possibly procure it of themselues nor purchase it by any means for euerie good and perfect gift commeth downe from aboue from the Father of Lights Iames 1.17 Christ Iesus being the onely bestower of this ointment from whom it proceedeth who hath promised it and who hath prepared it for all those that are able and capable of such a blessing and therefore let them remember what the Apostle saith to plucke downe the Peacocks feathers of all prowd presumers which are carried away with an ouerweening conceit of their own endowments What hast thou that thou hast not receiued c. Secondly for those that haue not at all this ointment but want as yet such necessarie graces as are meete for their calling let them hold vp holy hands and lift vp holy hearts vnto him that is holy especially vpon the Lords holy Sabaoth day in Gods holy house and by holy prayer to aske this holy ointment and endeuour to be holy as he is holy and to serue the Lord in holinesse all the daies of their life and they shall certainly bee endued with the holy ghost and heauenly spirit of God and shall fully be replenished with al complements conuenient for their vocation according to that promise of Christ Luk. 11.13 That the holy ghost shall be giuen them that desire him we must not then aske this ointment that is the Holy ghost neither of the Pope as the Catholikes do who chalengeth arrogantly and presumptuously vnto himselfe to haue authoritie to giue the same with all the gifts thereof and therefore weareth a girdle about him hauing seuen keies with seuen seales hanging thereupon according to the seuenfold grace of the holy ghost of binding loosing shutting opening sealing resigning and iudging Pascall the second Byshop of Rome succeeding Hildibrand and more hautie then he being the first that tooke vnto him this girdle of vanitie contrarie to the Apostles girdle of veritie putting it vpon him as an ornament of his holinesse or rather as a monument of his blasphemie and as a recognisance of his heauenly power or as a resemblance of his hellish pride and presumption Nor of Symon Magus as his sectaries the horrible Heretikes the Simonians did who tearmed him his strumpet Selene the holy ghost as the Samaritanes called him the great power of God Acts 8.10 Nor of the Apostles as Symon Magus himselfe did Act. 8.19 because it is not in their power nor of any other Saint or Sorcerer holy or
fishermen Fishermen Apostles Matthew of a simple publican Paul of a poore tentmaker and all the rest of the Disciples of Christ who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the high priests of the Iewes tearmed them might be endued with such rare giftes and graces and be made the holy Apostles of our Sauiour And finally howe Stephen and Philip of meane Deacons the lowest degree belonging to the ministrie of the Church should become excellent Euangelists and so powerfull in the word and spirit as that the one could confute all the learned Rabbies in the Synagogues of Ierusalem and the other confound that great Sorcerer Symon Magus in Samaria whom the people called the great power of God Act. 6.9 and 8.9 euen as Christ himselfe although deemed of the Iewes a Carpenter or a Carpenters sonne and brought vp homely vnder his poore parents vntill he began to be thirtie yeeres of age as it is in the Gospell Luk. 3.23 was notwithstanding the word and wisedome of God his father in whom were hidden all the treasures of wisedome and knowledge as the Apostle and therefore preached the Gospell with power vnto the poore people But how and why attained he this so great a gift euen as he himselfe rendreth a reason both of his owne absolute sufficiencie and of his heauenly calling Luk. 4.18 When he first began to preach out of the Prophet Esay 61.1 when he thus saith That he preached the Gospell vnto the poore because the spirit of the Lord was vpon him and did annoint him Euen so they did know all things by the especiall grace of the spirit of God which had led him in all truth by the inward inspiration of the holy Ghost who had inlightened their hearts from aboue and by the diuine doctrine of Christ Iesus our onely Rabbi Doctour and Maister and by the painfull ministerie of Iohn himselfe an holy Euangelist and Apostle an heauenly Prophet and Diuine The spirit of God in shewing and setting foorth his vigour and vertue in more full manner and plentifull measure in that golden time of the primitiue Church then in this last and leaden age of the world yea that I may vse Austins words in this floud of iniquitie and frost of charitie wherein there was neuer more preaching and teaching and yet neuer lesse learning nor worse liuing insomuch that I feare mee that may be truly said of most of vs which Paul sometimes said to some of the Corinthians 1. Cor. 15.4.4 That they haue not the knowledge of God I speake it to their shame And that I of my selfe may say with Peter when our Sauiour Christ being in his Ship bad him cast out his net to make a draught that I haue laboured not one whole night onely with him but manie daies and nights nay manie yeeres and haue caught nothing no not one soule by the baite of the word into the net of the Church of God For to make a triall of this matter by the fruites and effects of the Gospell now so manie yeares publikely and painefully preached amongst vs what profit and proceeding in the course of Christianitie what grouth and encrease of knowledge in the word of God is there found amongst vs May it not be said of vs as the Philosopher of the Athenians That they did degenerate decline The Athenians and by degrees discend from better to worse and from something to nothing at all As that at the first they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men and then they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were louers of wisedome after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iangling Rhetoritians and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrangling Sophisters So we to haue been for learning in the beginning of the preaching of the gospel Chatechistae teachers of others as euerie housholder ought to be in his owne family Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-conceited of that little knowledge that wee had as that we cared for no more Afterwards Catechumeni such as had need to be taught our selues and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen starke Ideots altogithèr rude and ignorant And for liuing first Martyrs such as would not sticke to seale the truth with our bloud with the the Saints of God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous but not so hot as that we could abide the firie triall with the Ephesians who forsooke their first loue Apoc. 2.4 Afterwards luke warme neither hot nor colde with the Laodicians Apoc. 3.16 Lastly Libertines according to the common course of carnall gospellours Yea doe not the wisest and chiefest amongst vs that should be presidents and patterns vnto others doe they not as it is in the Greeke Prouerb Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing their hand hart on their halfepennie in contempt of God and all Godlinesse preferre their own priuate profite before the spirituall seruice of God making their money their Mammon and their golde their God contrarie to the precept of our Sauiour in the Gospell Mat. 6.33 First seeke the kingdome of heauen and the righteousnesse thereof and all other things shall be administred vnto you Herein not vnlike the Romans whom the Poet scoffingly taunted with that Hysteron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ciues ciues quaerenda pecunia primum virtus post nummos And howe doe parents and gouernours bring vp their children and those that are committed to their charge not as Gods darlings according to the counsell of Paul Ephes 6. in the institution and information of the Lord but as young worldlings training them vp in couetousnesse how to get and gaine and that vnrighteously que iure quaque iniuria per fas nefasue by hooke or crooke by right or wrong they care not how Herein likewise semblable to the former profaine people as the Poet also complaineth in his time when he crieth out and saith Hoc monstrāt vetulae pueris poscentibus assem Hoc discunt omnes ante alpha Beta puellae Some because of the impossibilitie which these words seeme to pretend reading this last word of my text not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to diuers copies because it is so found in the Syriacke affirme these words to be vnderstood of the knowledge of men not of the knowledge of things as that they had the spirit of discretion euen that gift of the holy Ghost of discerning of spirits which Paul mentioneth among the rest of the graces of the spirit 1. Cor. 22.10 As that they could knowe Antichristians from Christians to be such by Iohns definition which denie Iesus to be Christ verse 22. False Prophets from true being rauening wolues in seely sheeps cloathing euen by Christs rule of the fruit and effect of their workes Mat. 6.15 Dissembling Hypocrites from syncere worshippers of Esaie and our Sauiours warning euen such as honor God with their lips when their hearts are farre from him Mat. 15.8
and Esay 29.13 And this not only by the secret instinct inspiration and operation of the holy Ghost but also by a godly experience which they haue gotten and gathered by hauing their wits exercised through long custome to discerne betweene good and cuill as the Apostle to the Hebrewes Chap. 5.14 which power of the spirit our Sauiour Christ declared when as he called the ruler of the Synagogue Hypocrite who tooke indignation that our Sauiour should heale the people on the Sabboth day Luk. 13.15 And when he called Herod Antipas a fox knowing full wel his subtiltie in sending for him to shew him a signe as he pretended but indeed to put him to death as he intended Luk 13.32 And lastly when as he could discerne Iudas Ischariot from all the rest of his Disciples to be a theefe a betraier and a Diuell Ioh. 6.70 And this gift of the holy Ghost did Peter giue euidence to be in himselfe when as he could separate that paire of hollow-hearted Hypocrites and halfe parting dissemblers Ananias and Saphira from all other the sound christians and faithfull beleeuing brethren in their time Act. 5. As also in Symon Magus whose heart he sounded to the bottome when as he would haue purchased the gift of the holy Ghost for money telling him that his heart was not right in the sight of God but that he was in the gaule of bitternesse and bond of iniquitie Acts 8.21.23 This did Paul likewise shew towards Elimas the Sorcerer in vnfoulding his hypocrisie before his face and saying vnto him O full of all subtiltie and mischiefe the childe of the Diuell and enemy to all righteousnesse wilt thou not cease to peruert the straight waies of the Lord Actes 13.10 Which gift of discerning of spirits was not onely found to be in Christ himselfe and his Apostles but also in Moyses himselfe and the Prophets As in Moyses when he knew and vnderstood that Eldad and Medad that prophesied in the host of Israell were the true prophets of the Lord whom Iehosua suspected and misdeemed to haue been false prophets Numb 11. As also Elizeus when he knewe the Hypocriticall minde of Gebezi telling him that his heart was with him when he went to Naaman the Syrian 2. King 5.26 And finally in Iohn the Baptist when as for their horrible Hypocrisie he called the Pharises and Saduces Generation of Vipers and told them what they thought in their hearts by soothing and smoothing vp themselues for that they had Abraham to their Father Mat. 3.9 And not to these onely but to manie other the faithfull and elect about this time was this exceeding gift communicated that necessarily for the strengthening and establishing of themselues being as yet but new-borne babes in the house of God amid so manie vpstart Scismatickes Heretikes and Antichrists in the faith of their profession Two touch stones of the spirit of the word that by the two touchstones the one external of the word the other internall of the spirit of both which they were made partakers and that in great manner and measure they might discerne and make difference between the false Doctour and the true teacher of the Gospell euen to trie before they trust and to touch before they take to examine before they imbrace and to be sure of the soundnesse and synceritie of any doctrine before they beleeue and accept it According to the counsell and commandement of our Apostle afterwards to these men to whom he here writeth in his Epistle that they should in exercising this grace giuen vnto them when he saith Dearely beloued beleeue not euerie spirit but trie the spirits whether they be good or no annexing a reason thereunto of the danger of the time For many false Prophets are gone out into the world A watch-word of warning A token of triall And after this watch-word of warning in the former verse he giueth them a token of triall in the next verse Hereby shall ye know the spirit of God Euerie spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Ioh. 4.1.2 c. Yea how behoouefull this was our Sauiour himselfe telleth vs in the Gospell That there should arise false Prophets and false Christs and should shew great signes and wonders so that if it were possible they should deceiue the verie elect Mat. 24.24 Luk. 17.14 But not to dwell any longer in this matter howsoeuer these words may after a manner be thus taken fitly according to the Analogie of faith yet is the former sence farre more proper as comming neerest to the meaning of the Apostle and sentence of the Scripture and to the which I my selfe doe in iudgement rather incline being indeed nothing els but an holy Hyperbole All thinges All for manie here taken for many thinges as it is vsuall euerie where in the Scripture As for example and semblably as in this place All Iudca all Ierusalem and all the Region round about Iordan went out into the wildernesse vnto Iohn the Baptist not all and none least which had been vnpossible but manie and all for the most part Mat. 3.4 As likewise Luke in that his definition of the Gospell To be a treatise of all things which Iesus beganne to doe and teach by all meaning the especiall things which were worthy to be written of him and necessarie to be knowne of vs Act. 1.19 For otherwise the whole world could not containe the bookes that should be written of him as Ioh. 21.25 And finally as Paul That God will haue all men to be saued c. All 1. Tim. 2.4 not collectiue but distributiue Non pro singulis generum Rom. 5.14.18 but pro generibus singulorum or els all for many as the same Apostle All men iustified verse 18. and yet but many ver 14. Our Apostle signifying hereby that they had a great encrease and plentifull measure of knowledge yea such and so great as that they needed not any further instruction hauing been alreadie fully informed in all things necessarie vnto their Saluation As the Lord bethanked the like may be saide of many amongst vs in this time of the noon light and sunshine of the Gospell who although they be but hearers of the word yet in comparison of the lamentable ignorance of such blinde guides which haue been heretofore in the time of Poperie in whom was required no more then this Qui bene Can Con Le poterit is praesbiter esse which must needs be the cause of the grosse superstition and palpable darknesse of former ages may be accounted in respect of their learning in the holy Scriptures which they haue gotten by the blessing of God and their owne diligence through their continuall hearing reading conference meditation and exercise in the word not Disciples but Doctors not Scholers but teachers not young nouices but perfect professours in the Church of God being not onely sufficient to render an account of their faith as Peter requireth in
in thy sayinges and cleare when thou art iudged And Math. 11.14 where our Sauiour saith And wisedome is Iustified of her children meaning himselfe So likwise is it taken Luke 7.20 where the Euangelist declareth that the Publicans iustified God for those things that are exactly perfect and exquisitly absolute without any want or default and therefore allowed and liked of all are saied by a common Phrase of Scripture to be iustified Whereby Paule setteth out vnto vs the might and maiestie of our Sauiour not in outward habit and appearance or in externall pompe or power but in inward spirit and deuine vertue in mightie miracles wonderful workes heaueÌ„ly doctrine most glorious greate and other incomprehensible effects by which word and Phrase the Apostle endeauoreth to take away all kinde of weake diffideÌ„ce or distrust which might any way be conceaued in our harts by taking offence at the lowe and base estate of Christs our sauiours maÌ„hood which seemed to be so vile abiect and contemptible as some supposed him to be only a base and silly man As likewise by spirit in this place is not onely meante that mortified and regenerate partes of man which is contrarie to the fleash as it is vsually taken in the scriptures and especially in the Epistle to the Romans but for what soeuer was and is in Christ extraordinarie supernaturall aboue coÌ„mon manhood and mortalitie As if the Apostle Paule had said although he was cloathed with our fleash combred with our frailties coÌ„passed with our infirmities yet none of these did weakeÌ„ the power of his truth the flower of the glorie of his diuinitie or once derogate from the honour of his maiestie As that although he was verie maÌ„ yet not withstanding he was true God although he tooke vpon him the fourme of a seruant yet he thought it no robberie to be equall with his father Phil. 2.7 for in him remaineth all the fulnesse of the Godhead bodily Col. 2.9 And he was the brightnesse of the glorie and ingrauen fourme of the substance of God his father Heb. 1 3. As it may appeare throughout the whole historie of the Gospell whereby he is described vnto vs to be mighty indeede and in word for so first he approued himselfe to be God in his birth in that he was borne after the common order and maÌ„ner of men his mother being ouershadowed by the power of the most highest and himselfe coÌ„ceaued by the holy ghost Secondly at his inauguration consecraction after his baptisme when as by the â—iuely voice and diuine oracle from heauen he was pronounced and proclamed to be the Sonne and heire apparent of God his father Thirdly in his temptation when â—s he vanquished Sathan in a Monomachie or single combate and made him voide â—uant from him Fourthly in curing al kind of sicknesses and diseases by taking a way both the cause the effect Fiftly in know â—ng both the thoughts and harts of men as â—t appeareth ofteÌ„times in the Gospel Sixtâ—y in stilling the winde calming the sea â—nd in working other strange signes and wonders Seauenthly in his Passion when as the weakenes of his fleash was succouâ—ed and sustained by the strength of his Godhead Eightly in his Resurection in â—hat he was able to laye downe his life and to take it to him againe Ninthly in asceÌ„ding vp into Heauen for as our Sauiour in the Gospell Iohn 3. No man hath ascended vp into heauen but he that descended downe from Heauen euen the sonne of man which also is in Heauen And tenthly in sending downe the Holy Ghost his blessed spirite which proceeded as well from himselfe as from God his father Insomuch that we cannot but confesse and say with Nicodemus the Pharisie that none can doe such things as these except he came from God or except he were God himselfe without question therefore to be iustified in this place is as Athanasius in his booke De surrectione carnis explaineth it Iustitiam habere nâ—â— humano more sed diuina puritate that is to be iust and Righteous in himselfe and 〈◊〉 himselfe not according to humaine qualitie but by a diuine spirit for so signifieth this Hebrue Phrase in this place and iâ— respect of vs being allone with that which our Apostle hath 1. Col. 1.30 that he is bâ—come our righteousnesse redemption sanctification and saluation being the whole and soâ—â— scope and hope of their faith which by thâ— same spirit doe beleeue putte their truâ—â— in him not resting or relying vpoÌ„ any other meane or merrit what so euer And of this iustifiyng had not only our Sauiour Christ the testimonie of his owne spirit euen the Holy Ghost which was a witnesse vnto Iohn the Baptist wheÌ„ he descended downe vpon him invisibly in the forme of a doue Math 3.16 Which heauenly vision was a diuine oracle and siuely voice of God himselfe which the Lord caused to appeare â—nto him that when he knewe not our Saviour it might be as an infallible token to â—iscerne him from all other as he himselfe â—onfesseth Iohn 1.33.34 And I knewe â—im not but that he sente me to baptize with water he said vnto me vpon whome thou â—halt see the spirit come downe and tarrie still â—ne him that is he that baptizeth with the holy Ghost And I sawe and bare record that â—his is the sonne of God But also the spirit of â—he Saints and seruants of God which giueth â—estimony vnto themselues and their owne â—oules that our Sauiour is their Lord and God â—or so saith Paule in the person of all the electe and faithfull 1. Cor. 8.5.6 Though their â—e that are called Gods whether in HeaueÌ„ or in Earth as there be many Gods and many Lords yet vnto vs there is but one God which is the Father of whom are althings and we in him and one Lord Iesus Christ by whom are althinges and we by him againe 1. Col. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost But to drawe to an Ende for this point and to make our vse of this matter we are heere taught that we should laboure to iustifie our selues both before God and man not externally by carnall and earthly thinges but internally after an heauenly and spiritual manner not with the hypocritical Ieweâ— in Esaies daies 29.13 To drawe neere vnto God with their mouth and honour him with their lippes but in hart to be farre from theâ— And with the Scribes and Pharises in our Sauiour Christs time to be serious obseruers of outward ceremonies and to be far from inward sinceritie Math. 15.8 not superstitiously with the vnfaithfull Iewes and Idolatrous Samaritans to worshippe they know not what nor ignorantly they knowe not how nor blindly they knowe not where but as the true worshippers to worshippe the father in spirit in truth for God is a spirit and they that worshippe him must worshippe him in the spirit and in trueth Iohn 4.23.24 not to
other mens beards which they haue deerly bought as they to haue the sweete and that which other men haue painfully sweat for others to beate the bush and they to haue the bird As couetous Vespasian was woont to vse his officers vnderneath him like spunges Vespasian to let them alone till they were full and afterwards to presse them out againe to suffer them first to stuffe their bagges with siluer and golde that hee at his pleasure might emptie them againe Not to be like the great fishes which onely liue by eating vp the lesse nor to make their treasure houses to be as the spleene is to the body the receptacle of all ill humors so they to be the store-house of euill gotten goods O that the shepheards of Christs flocke would vouchsafe to follow the holsome counsell of an Heathen tyrant in this behalfe euen Tyberius Emperour of Rome Tyberius to a rigorous exactour vnderneath him Boni pastoris esse tondere pecus non deglubere Or els as Alexander the great who being also offended with the like hard vsages and sore extorsions of his subiects by his officers vnderneath him Saying vnto those that were about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That he should not abide that Gardiner that would not cut his hearbs but plucke them vp by the rootes nor that would not croppe his trees but fell them wholy to the ground when as rather this is the duetie of a good gouernour either in the Church or common wealth not to diminish and impouerish the estate of the people but to countenance and comfort to defend and shend them against all aduersaries whatsoeuer And therefore Isocrates to Nicocles councelleth him to take this for a certaine sure and sound token of a wise and welordered gouernment when all things did proceede well and when the common people did profit and prosper euerie one in his place and calling through his prudence and prouidence And thus much should suffice to haue been spoken of this first proposition but that we must needs say something of this last word which is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and interpreted Gods heritage which is indeed al one with that which in the former verse is called Gods flocke for as God vouchsafes to call himselfe a shepheard his Church a sheepfould and our Sauiour to terme himselfe the doore of the sheepfould his word the greene pastures wherwith he feedeth and the waters of comfort whereunto he leadeth his flocke and the faithfull and the elect the sheepe of his flocke Psal 23. Ioh. 10. So it pleaseth him to liken himselfe to a rich man whose lot is fallen in a faire ground and hath a goodly heritage as Dauid Psal 16. And his son Christ Iesus our Sauiour to be his heire to succeed him in his Heritage and this his heritage or inheritance to be the Church the number of them that beleeue his word and Gospel and euerie particular congregation in anie towne or countrey to be as Farmers Lordships and manners as it were parts and parcels of his whole inheritance committed to the seuerall charges of his ministers and pastors being as it were his stewards bayliffes and farmers who shal one day be called to a reckening account with this sound of summance Redde rationem villicationis A deed of gift of which inheritance the Lord did grant to our Sauiour from the beginning the terme whereof is contained in the 2. Psal in those words of Dauid in the person of the Lord God himselfe Thou art my son this day haue I begotten thee Aske of me and I will giue thee Heathen for thine inheritance and the outmost parts of the world for thy possession sealed vnto him by an euerlasting decree from before all worlds as an eternall Charter for euer and confirmed vnto him by diuers other testimonies of scripture of which inheritance he hath now present fruition then seizing it into his owne hands when as he himselfe was here vpon earth and claimed his right in his owne person and sent his seruants his Apostles to all the coasts and quarters of the world by the warrant of the word and seales of the Sacraments to take possession for him of al people and nations whatsoeuer admitting them his tenants by giuing them the Gods penny or earnest pennie of his spirit that they might be assured to be his whereby we that were before of the number of the heathen Pagans and Gentiles as dogs thrust out of doores as wolues without the fould as aliants and strangers from the common wealth of Israel and finally as tenants in villinage vnto Sathan the prince of the world are now become of the societie of faithful Christians as seruants or rather children of the houshold of God sheepe of Christs flock franck-denisons and fellow citizens with the Saints and to conclude free-holders and that in Capite euen in our head Christ Iesus who is the great King and Lord ouer all the world of whose proper heritage and inheritance we are to whom onely we belong and to no other which inheritance of his is of such account and regard with him that he will not suffer it to be spoiled and wasted at any hand nor anie of his tenants to be abused or oppressed by anie landlords farmers stewards auditors receiuers bailiffs or surueighers which he hath set ouer them Some vnskilfully doe suppose because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke that this word is only here taken for the Cleargie because the whole ministerie of olde was woònt to be so called by a peeuish imitation of some doting fathers who did catachrestically vse or rather abuse this word after this maner but vnmeet it is and amisse to restrain that name and appropriate it to a fewe which the scripture attributeth in commō to the whole Church of God and all the members thereof the holy Ghost vsing in this word a Metonomia of the adiunct for the subiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot for heritage because they were woont in old time to deuide all inheritances by lotte as the children of Israel had the land of Canaan by equall portions parted amongst them And thus much for the first proposition of this third Antithesis and first part of my text which is negatiue or dehortatorie declaring to the ministers of the word what they ought to auoide in their charge and gouernment of Gods Church Now therefore of the second proposition of this opposition which is affirmatiue and exhortatorie to a duetie which they ought to performe being the second principal part of my text of which more briefly But that ye may be examples of the flocke In Iurie the shepheards which led and fed any sheepe went before them and their flocks alwaies followed after them contrary to our common vse and custome Euen so here Peter he would haue the spirituall shepheards of Christs flocke to go before them Preachers should be good
The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being thicke they were accustomed to eate The third the meane betweene both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither so thicke as the one nor so thinne as the other they did annoint themselues with all these that deepe delight did inuent and lasciuious luxurie did practise in their times as doth the Romaine writers Plutarch and Plinie and the ancient greek Authors Atheneus and Aeschylus testifie Againe of a fastiing ointment of which our Sauiour in the Gospell When thou fastest annoint thy head with oyle and wash thy face Mat. 6.17 where he chargeth his Disciples and the common people that they would not follow the hypocriticall guise of the dissembling Pharises in looking sowerly in disfiguring thei◠countenances but to vse means of cheerfuluesse and comfort that they seeme no◠outwardly to men to fast but inwardl◠vnto God An ointment of Lust There were also other ointments bot◠of Lust and of Loue of the one the Prophet Amos who among other lustfull delights which the prodigall Princes of Israel the Epicures and Libertines of his time who put farre from them the euill day and approching vnto the seate of iniquitie togither with their stretching them vpon their Iuorie beddes eating the fatte lambes out of the fould and the calues out of the stall singing to the sound of the viole inuenting to themselues instruments of musicke and drinking wine in bowles did also annoint themselues with the chiefe ointments Amos 6.5.6 Of the other Euangelist Luke being the ointment of that woman that was a sinner with which she annointed our Sauiour Christs feete the cause whereof according to the verdit of our Sauiour was the loue of the woman whether she were Marie Magdalen as some thinke or any other and therefore may worthely bee called an ointment of Loue An ointment of Loue. and hereupon had for her reward remission of all her sinnes were they neuer so many in number so hainous in qualitie so grieuous in circumstance for the which shee was more notoriously called a sinner Luk. 7. We reade likewise in the Gospel of burying ointments and those of two sorts A burying ointment The first Generall Generall euen those sweet ointments with which the Iewes by common custome were woont to embalme their dead whereof Mark 16.1 As Marie Magdalen Marie the mother of Iames and Salome would haue annointed our Sauiours body Speciall The second Speciall as that of Marie the sister of Martha an ointment for matter of Spicnard for quantitie a pound waight for qualitie verie costly for valewe worth 300. pence for sente so sweet fragrant and odoriferous that the sauour thereof filled the whole house the end hereof against the day of the burying of our Sauiour by his owne confession An healing ointment of 2. kinds Ioh. 12.3.4.5 There are also healing ointmēts of 2. kinds in the gospel both extraordinarie the one materiall and meruailous the other spiritual and diuine both spirituall and both eye-salues Of the first Ioh. 9.6 which our Sauiour like a most skilfull Apothecarie vouchsafed to make himselfe by spitting on the ground and making claie of the spittle but homely in forme yet heauenly in force with which he annointed the eies of him that was borne blind and healed them contrarie to the common course of nature For this medicine might seeme rather to hurt then to heale and to extinguish the eye-sight then to cure and recouer the same But this did our Sauiour of set purpose to shew forth his Almightie power in working sometimes extraordinarily without meanes and sometimes wonderfully against meanes and sometimes ordinarily by meanes thereby declaring his goodnesse and to teach vs not to tempt God but to vse those secondarie causes as lawfull meanes which God hath appointed vs by his blessings to our benefit Of the second Apocal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen that heauenly medicinall Collyrium as it is tearmed in the Greeke or holesome spirituall eie-salue which the holy Ghost like a good Phisitian of the soule prescribeth to the Angell of the Church of Laodicia blindnesse not outward but inward the darkenesse of his minde and the ignorance of his hart by which is meant the verie word of God it selfe which so openeth the eies of our vnderstanding that it is the onely light vnto our feete and lanterne vnto our pathes as that without the which wee should dwell in darknes blunder in blindnesse and grope as it were at noone day None of all which ointments is this which our Apostle speaketh of in this place which is indeed such an ointment so soueraigne that for sente and sauour for puritie and perfection for grace and goodnesse and many other notable and surpassing qualities and properties it doth farre exceede and excell all other sweete odors oiles and ointments in the world whatsoeuer being the holy Ghost and the spirit of God it selfe which although it be resembled and that verie fitly to many other things in the word as expressing in many respects the effects thereof Spirit As when it is tearmed the Spirit and likned to the wind and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the Spirit of all spirits as Gen. 1.3 The spirit mooued vpon the waters because it is as it were the ayre of God that filleth all places Iouis omnia plena and for that like vnto the Winde Winde it is swift and nimble passing and piercing through euen to make a priuie search into the inward secrets of the soule of man And againe for that our Sauiour Ioh. 3.8 As the winde bloweth when it listeth and we heare the sound thereof but cannot tell when it commeth nor whither it goeth so is the heauenly course of the spirit to inspire whom when and as it listeth and no man knowing the manner how Sometimes to Fire as in those words of the Baptist Fire He will baptize you with the holy Ghost and with fire Mat. 3.11 And therefore it pleaseth the Spirit of God oftentimes in the gospell when it speaketh of it selfe to vse Metaphoricall phrases and borrowed speeches taken from the fire as 1. Thess 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritum ne extinguite Quench not the spirit and 2. Tim. 1.6 I put thee in remembrance that thou stirre vp the gift of God which is in thee The word which there the Apostle Paul vseth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kindling againe of a fire which is raked vp in the embers or couered in the ashes thereby exhorting Timothie to reuiue againe the spirit of God which was in a manner decaied and dead in him The holy ghost being semblable to fire in refining our cankred consciences from the drosse and corruption of sinne and inflaming our colde benummed hearts in such a floud of iniquitie and in such a frost of charitie with a feruent zeale to Godward And sometimes to water Water as
my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
as that which may be knowne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest in his workes the inuisible things of God that is his eternall power and Godhead being seene and considered by the creation of the world The word of God The third preacher is the word of God it selfe wherein God himselfe his goodnesse and glorie is preached vnto vs most plainly proclaimed lowdly and described fully and that so perfectly as neither he will require nor we desire any more knowledge as concerning him wherein we may bcholde him most cleerely better then by the light of nature which is as it were in the night and darkely in comparison and that more cuidently then in the looking-glasse of his workes which is but of steele and therefore diuine in respect when as in this as in a myrrour of Christall God is seene openly and face to face and especially in the word of the Gospell the vaile of the temple being rent and Moyses vaile being taken away As our Apostle 2. Cor. 3.18 Notwithstanding I say all which preachers and proclaimers common criers and publike witnesses which euidently testifie and certifie vs of God yet are we so deafe and dull that we wil not nor cannot heare except the Lord boare our eares with the piercer of his spirit as he did the eares of Dauid as he confesseth of himselfe Psal 40.6 Secondly his Truth is also called here Godlinesse Truth in respect of the subiect matter which it containeth which is indeede nothing els but God and that one God in vnitie of substance and three in trinitie of persons and all that is to be knowne of vs concerning him not concealed in his secret will but reuealed in his manifest word euen that which our Sauiour tearmeth Matth. 16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the things which are of God and not of men which Peter vnderstood not when he gaue ill counsell to our Sauiour and therefore was worthily reprooued and called by the name of Satan because he sauoured them not And Paul 1. Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit of God which carnall or naturall man cannot perceaue or conceiue because they are foolishnes vnto them neither can they know or vnderstand them because they are spiritually discerned Againe which Christ nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen heauenly things which are opposite and contrarie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly thinges in the same verse and finally that which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words of eternall life Iob. 6.68 which may be said to be the science of all sciences being the knowledge of the only true God and of him whom he hath sent Christ Iesus being of it selfe life eternall Ioh. 17.3 Yea as Aristole tearmeth his Logicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may it be called euen not the instrument of all instruments but the instruction of all instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the hand and holdfast of the power and horne of our saluation Thirdly and lastly it is called Godlinesse of the end or effect because it maketh or ought to make vs to liue a godly life for as first Dauid saith of the Law Psal 19.9 and of the iudgement thereof that they are true and righteous altogither and then Paul Rom. 7.17 that the law is holy and the commandements holy iust and good So Paul of all Scripture which is giuen by diuine inspiration of God That it is profitable to teach to improoue to correct to instruct in righteousnes that the man of God may bee absolutely perfect to euerie goodworke 2. Tim. 3.17 but especially of the Gospell which is the grace of God The Gospell that bringeth Saluation vnto all men and teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world 2. Tit. 11.22 which neither the golden sentences of Pythagoras nor the Ethnicke Ethicks of Aristotle nor the prophane Morals of Plutarch nor the vertuous Tables of Cebes nor the studious offices of Tullie nor the wise politicks of Lipsius although they shew the way of liuing well and containe in them notable and excellent precepts of ciuill conuersation in all kind of good manners and behauiour are able to effect but onely this powerfull word of Godlinesse which can conuert the soule and make a man on the earth to be as an Angel in heauen before whom all religions and professions which carrie the name of pietie and Godlinesse are confounded and fall as Dagon did before the Arke of the Lord. For as there is but one God which is which was which is to come 1. Apoc. 3. One Iesus Christ which is yesterday to day and the same also for euer 12. Heb. 8. and one holy spirit which is aboue all thorow all and in all 2. Ephes 6. In comparison of whom all other Gods are but Idols all other Sauiours are but Seducers and all other spirits are but euill spirits of illusion Euen so is there but one word of God only which endureth for euer in respect whereof all other wordes are but winde and vanitie and but one truth of Christ which is great and alwaies preuaileth in regard whereof all other verities are but fables and falshood and but one pure and vndefiled religion which al men are bound to confesse professe in comparison whereof all other religions are but ceremonies and superstitions and finally but one sure and sound Godlinesse which all Christians ought onely to know and practise in regard whereof all other shewes and zeales of Holinesse are but impieties impurities and pollutions euen this Godlinesse which our Apostle here mentioneth and I my selfe now commend vnto you which is neither the abhominable Idolatrie of the Papists nor the absurd Vbiquitie of the Lutherans nor the confused communitie of the Famelists nor the Phreneticall extacie of the Brownists nor the phantasie of the Anabaptists but only the pure diuinity of the Protestants which embrace the synceritie of the Gospell Great is the Mysterie As we haue declared what this Godlinesse is Definition of godlines so let vs now in orderspeake of the definition thereof as it is here set down by our Apostle calling it first a Mysterie in regard of the matter therein contained and secondly Great in way of comparison First therefore of the one and then of the other This word Mysterie in the Originall signifieth an hidden secret and not that which is hidden onely but which is holy also of the Grecke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to teach deepe and diuine doctrine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceedeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instiucter or minister of the word of God and Sacraments and therefore the auncient Lattin Fathers alwaies translate this word Sacramentum tanquam sacrum secretum whereupon the foolish and vnlearned Papists tooke the occasion of that their foule error in making so manie Sacraments for wheresoeuer they found this word Mysterium
fables as shadowes of some other truth as that these mortall creatures supposed Gods and Idolles of the Gentles were in a manner conuerted into such brute beasts by their vncleane actions Againe we finde in the holy scriptures that Satan transformed him selfe in to an Angell of light 2. Cor. 11.13 that the true Angels of God haue oftentimes takeÌ„ vnto them the shapes forms of men in which they haue appeared when they haue beene sente from Heauen downe into the earth and whereby they haue not only spoken vnto men but also eaten and druncken with men Yea we shall reade in the ould Testament and new in manie places that the Lord God himselfe appeareth vnto his saints and seruants in diuers semblances and fashions but especially in the forme of fire As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell when he led them throughe the wildernesse in a Pillour of fire Exod. 13. and vnto the disciples and Apostles when the Holy Ghost descended in the shape of fire clouen tounges whervpon Austin vseth these words Hoc enim ele mentum est magnum sacramentum De Symb ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes as God the Father in the shape of a man when he came to Abraham sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue when he appeared to Iohn Baptist after Christs baptisme Math. 3. But none of these before mentioned did keepe those shapes and seÌ„blances which they tooke or seemed to take vpon them but forsooke them immediately after they had perfourmed what they would by that meanes But our Sauiour Christ Iesus wheÌ„ he was thus manifested in our flesh he tooke it not vpoÌ„ him for a time but perpetually euen to be our eternall mediatour both God and man world without end and to continewe a preist for euer after the order of Melchesidecke And here we are to note how properly the Apostle writeth when he here setteth downe that God was manifested in the fleash and not the Godhead speaking as the logitians say in the contract but not in the Abstract being true in the one as appeareth but not in the other as in the Contract because it containeth in it the whole person of Christ consisting of both natures but not in the Abstract for that it considereth the seuerall nature of his diuinitie only which in noe wise can be manifested in the fleash nor be confounded with his humanitie vnlesse we will runne into Eutiches errour and thinke that his manhood was not taken only but also absorpt and consuÌ„pt of his Godhead which is a foule Heresie so that it appeareth euidently what maner of manifestation this was Now therefore only in a word or two lette vs speake of the forme it selfe into which god is here said to be manifested so to passe on to the nexte branche of this misterie because we haue dwelt verie loÌ„g in this alreadie which forme is here said to be in the fleash that is in humaine nature As that which was immortall inuisible incomprehensible and infinite should take vnto it a kind of nature which was mortal uisible comprehensible and finite yea which might be seene touched and handled and like vnto vs in all respects sinne only excepted not by conuerting the Godhead in to manhood but by conioyning the humaine nature to the diuine vniting them both in one person of Christ our mediatour euen as Iohn 1.1 witnesseth that which we haue hard that which we haue seen which we haue looked vpon our hands haue handled of the word of life neither tooke he any other fourme either of any Creature vpon the earth or of any power in heaueÌ„ noe not of any Angell but of the seede of Abraham onely Heb. 2.16 And why because as the Apostle in the same chapter rendreth the Reason for as much as the children were partakers of flesh bloud he also himselfe tooke likewise parte with them Vers 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption as it is often times taken in the scriptures especially in the Epistle to the Romanes for the vnregenerate parte of man contrarie vnto the spirit for then should our Sauiour Christ be subiect vnto sinne as we are which were blasphemie to affirme but for the whole naturall and true essence and substance of a mortal man both of reasonable soule and of humaine fleash subsisting and not of body only least we fall into the Erronious opinion of the Apollinarists And thus much of this maine branche of this greate misterie now of the nexte Iustified in the spirite As this is an annexioÌ„ vnto the words going before so is it an amplification of the former misterie as if the Apostle Paule had said although Christ the sonne of God and God himselfe was manifested in the fleash as he hath set downe more at large Phil. 2. Yet did th◠〈◊〉 most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit as the same is expressed more plainely First by our Apostle Romans 1.4 when he saieth that he was declared mightily to be the son of god touching the spirit of sanctification by the resurrection from the deade as being one notable and notorious action of his supernaturall vertue Secondly by Peter 1.3.18 by an other semblable acte euen the worthy worke of his passion As that he was put to death according to the fleash but was quickned in the spirit And thirdly Iohn 1.14 that the word became fleash and dwelt amongest vs and we sawe the glorie thereof as the glorie of the only begotten sonne of the father full of grace and truth So that to iustifie in this place is not to make or pronounce one Righteous or iust which is not so indeede as this word is taken Luke 16.15 in those words of our Sauiour vnto the Pharisies Ye are they which Iustifie your selues before men but God knoweth your harts c. And Luke 18.14 in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican wheÌ„ he saith that the one departed â—oÌ„ rather Iustified theÌ„ the other And finally as it is taken so often in the Epistle to the Romans where our Apostle handleth that cheife pointe of our Religion euen our Iustification but especially Chap. 3.28 In those words Therfore we coÌ„clude that a man is iustified by faith without the workes of the lawe But this word here signifieth to approue shewe forth or declare a man to be such an one by certaine signes and sure tokens by infallible Arguments and euident demonstrations such as cannot be refelled or refuted As Psal 51. in those words of the Prophet Dauid Against thee alone O Lord haue I sinned and done this euill in thy sight that thou mightest be iustified
declare our selues to be those of these last daies perillous times which Paule foretould should be in the world hauing ashew of Godlinesse but denying the power thereof 2. Tim. 3.5 not to loue one another in tougne in word only but indeede and in truth as Iohn exhorteth vs for such externall shewes and semblances such outward facing and gracing with such deepe dissembling and hollow harted hyprocrisie God vtterly hateth and abhorreth wheÌ„ as we dally with God himselfe double with men deceaue our owne soules as may well be said deceauing and being deceaued making this world as it were a Theator the Church a stage themselues as actours and players in seeming to be that which they are not in disguising theÌ„selues as it were with the side Robes broad Philactaries and loÌ„g fringes of the scribes and Pharises vice masking vnder the visour of vertue profainenesse lurking vnder the couerture of holynesse and falsehood hiding it selfe vnder the coulour of truth and veritie which is not to follow the steppes of our Sauioure who would only as it is here sette downe be iustified in the spirit and thus much of this second branch of this tree of truth now of the thirde Seene of Angels After that our Apostle had sette downe in the wordes going before that double heauenly misterie of our Sauiour Christ that he was manifested in the fleash and iustified in the spirit he doth amplifie the miracle of that misterie and the power of God by a notable circumstance of greate waight and moment confirming and establishing the same by the witnesse and testimonie of high and Heauenly powers as in matters of greatest importance are requisit to be eye and eare witnesses not persons of base and meane estate and credit but such as are of worthie estimation and reputation not mortall men of the inhabitances of the earth who would be astonished at the wonder of so greate a worke that Christ should become a man but eueÌ„ the immortall Angels the host of heauen who were excedingly glad and reioyced to see the same within finite admiration praysing the name of God being such a newe and strang thing vnto them as they neuer wisht nor thought of before for althoughe it be to begraÌ„ted that these Saints and seruants of God which stand in the presence of God and behold the face of God doe know manie of the secrets of God as being indewed with an excellent knowledge in heauenly mysteries there fore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeing and perceauing much and therfore did no doute vnderstand that the world should at length be redeemed and saued and that Christ in time should be borne and finally should suffer and be slaine for the sinnes of mankind As we reade that the Angell Gabriell did foretell the same vnto the Prophet Daniell 9. Dani. Notwithstanding most sure and certaine it is that they know not euerie misterie miracle of God nor all the secrets of the Lords whole deuine counsels and therefore not euerie particular circumstance of time place and person belonging to the incarnation passion and resurrection of our sauiour neither yet knewe they the meanes and howe these thinges should be brought to passe Insomuch that all be it they sawe not this at the first yet at the last the Lord vouch safed to reuele the same vnto theÌ„ and not onely to make them behoulders thereof but also messengers and ambassadours of so glad tidinges and reioysers of so greate a grace bestowed vpon mankind As was Gabriell not onely the foretellour of these happie newes in general tearmes vnto Daniell as is before declared but also as legate a latere froÌ„ the lord God himselfe the signifier and certifier of all the particular circuÌ„staÌ„ces beloÌ„ging to his incarnation vnto Ioseph Marie Zacharie and the shephards as it may appeare in the beginning of the gospell as first who should be his forerunner euen Iohn the baptist the sonne of Zacharie and Elizabeth Secondly how he should be conceaued euen by the holy ghost Thirdly who should be his mother euen the virgin marie Fourthly the place where he should be borne euen in BethleÌ„ the least of all the cities of Iuda Fifthly his name whereby he should be called eueÌ„ Iesus because he should saue the people from their sinnes with many other specialties sette downe at large by the Euangelists all which when it was perfourmed as the angell had prophesied and had beene fullfilled as Gabriell had fore shewed to Ioseph Marie Zacharias and the sheaphards of Bethelem not only he himselfe but the Angels of God likewise were rapte and rauished as it were with ioy when they saw it brought to passe which made also an host of heauenly souldiers to ioine in consort and to praise God and say Glorie be to God on highe on earth peace and good will towards men Luke 2 13.14 The cause of this their exceeding gladnes being this not only for the common saluation of maÌ„kind and generall grace that had appeared vnto all but for that the Lord vouchsafed both to shew them that fauour as to make them the spectatours of so notable a miracle to giue them that honour as to take them as witnesses of so greate a misterie for the strengthning of our faith enlarging of our hope the ascertaning and assuring of our soules and consciences in the vndouted truth thereof and these as witnesses in the higher degree as in the nexte wordes he descendeth to the testimonie of these that are of lower accompt euen of men here note the Proprietie of the speech the pregnancie of the Phrase which it pleaseth â—he blessed spirite of God in holy and heauenly wisedome here to vse when as the Apostle saith that he was seene of Angels and not that Angels did see him signifying hereby not any vertue in themselues in this respect but Gods vouchsafing toward them Seing that is said to appeare vnto one which is not in the behoulders power to see it As when one hath a stone before his eies which he looketh vpoÌ„ we say not a stoÌ„e is seene of him but he seeth a stoÌ„e the like of the sunne the moone the light the rest of the visible creatures of God here in the world the common and continuall obiects of our sight so that not of their owne nature nor by their owne power nor through any abilitie that was in them did they see the lord Christ but only by Gods gift grace and goodnes was the incarnate word reueiled vnto them and many other misteries which were before vnknowne of them whereupon Beda saith Quod in natiuitate apparuit Angelis claritas quae non aâ—tea in veritate visa est hominibus that is that after the natiuitie of our sauiour there appeared a clearer brightnesse in the angells then euer indeede appeared before vnto men and that in two respects first in regard of the ministerie of the Apostles secondly in respect of the knowledge of the people
being farre greater then was in the former times either in the prophets or in the multitude And therefore this holy host of God euer after Christs manifestation in the flesh adioyned thēselues 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
to be in the incarnatiō of christ the first is Deus homo That God should become man the second virgo et mater that a virgin should become a mother and thirdly Fides corhumanum that faith and mans harte should make an harmonie together Which seeme to agree like harpe and harrow this last must needes be the greatest because the other two did make men only to wonder but this did cause our sauiour Christ himselfe to marueile as is appeareth in the Gospell Math. 8.10 where it is said that whē he heard the Centurion declare his faith by his words He marueled and said to them that followed verily I say vnto you I haue not found so much faith noe not in Isaraell for if we througly consider both what faith is and the vertue and the excellencie thereof and what man is and his frailtie and infirmitie we shall easily perceiue as greate a distāce betwene them as is betweene heauen and earth yea as greate a discordance as Diapason nay as greate a difference as is betweene light and darkenesse or the spirit and the flesh betweene the which saith the Apostle there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuē peacclesse or trucelesse iarre and warre first for saith who knoweth not that it is the beauēly gifte of God Rom. 4.16 the precious fruite of the spirit Gal. 5.22 the cheifest cardinall Theologicall christian vertue 1. Cori. 13.13 and therefore cannot be obtained or attained vnto by any meane or merite of man the rotten roote of whose originall corruption cannot bring forth so faire a blossome nor so sweete a fruite but rather the contrarie carnall heathenesh vice of infidilitie Againe who will not say when as the faint fauourers of faith themselues cannot but confesse so much as Bellarmine in his preface before his controuersies that faith is the first gifte of grace euen in the matter of Iustification the first motion of a reuiuing harte and the first sense of spirituall life whereby the minde is stirred vp to hope the will inflamed to loue the toung moued to confession and the hand prepared to good workes when as contrarie wise we are so farre from this as that we are destitute of the grace of God Rom. 1. and so farre from quickning that we are deade in trespasses and sinnes Ephe. 2.1 and finally so farre from this spirituall life that we dwell in the shadow of death Esay 9.2 Math. 4.16 yea that it is the first ground worke and foundation of the spirituall tēple of the holy ghost vpon which the wals of hope are reared vp ouerwhich the roofe of charitie is laied where vnto the battlements of good workes are added as the full complement and beautifull ornament thereof for so Austin 22. De verbis Apostoli Domus dei credendo fundatur sperando erigitur diligendo perficitur when as we one the other side are nothing els but the decaied and desolate ruines of the fall of our first father forlorne Adam who was dislodged and banished out of Paradise further that it is the first bright beame of diuine light with which the spirituall sunne of righteousnesse Christ Iesus illuminateth our blind hartes darkened with ignorance that the morning spring or dawning of our minds might proceed vnto the perfection of the noone day when as we of our selues haue such a fleshie vaile cast before our hartes yea such a starke blindnesse or rather such a blundering blindnesse that though our eies be wide open with the Sodimites Syrians and Balaam yet we cannot perceaue the least peepe or appearing of anie glimpse or glimmering thereof in our mind Finally who is so ignorant in the scriptures that hath not there redde that faith is the only present where with God is pleased and appeased with vs for without faith it is impossible to please God the only salte that relisheth seasoneth all the cogitatiōs of our harte the communications of our mouth and the actions of our hands from being sinfull and vnsauerie in the sight of God for whatsoeuer is not faith is sinne yea the maine post of our iustification and saluation for as the Prophet the iust man must liue by his faith and to conclude in a word As the aduersaries of faith themselues affirme thereof that it is the verie gate of heauen without the which we can neither come to God nor call vpon him serue him nor deserue him As Canisius in his Catechisme This for the excellencie of faith in comparison of our owne insufficiencie for being partakers thereof now for our selues what we are by nature in respect of our weaknes and disabilitie the word of God describeth vs out in our coullers As when the Apostle calleth vs sonnes of wrathe the children of disobedience aliants from the couenant of God and strangers from the common wealth of Israell Againe when as God himselfe anatomiseth vs out and saith that all the Imaginations of the thoughts of our hartes are only euill continually Gen. 6.5 as Esay a sinnfull Nation a people laden with iniquitie a seede of the wicked corrupt children our heade sicke and our harte heauie from toppe to toe no whole parte nothing but woundes swelling and sores full of corruption yea that we drinke vp iniquitie like water and drawe one sinne vpon another as it were with cart ropes and coards of vanitie Esaie 1.4 c. And as Panle hath cōpiled out of holy places of scripture that there is none righteous noe not on c. Rom. Describing vs in euerie power of the soule parte of the bodie to be farre from the feare of God and faith of Christ Moreouer when as our Sauiour telleth Peter in the Gospell for the confession of his faith that flesh and bloud hath not reueiled that vnto him but his father which is in heauen he signifieth our feeblenesse herein that we are not capable of so greate a gift as likewise Paule that naturall and carnall man cannot conceaue those thinges that are of God And finally the same Apostle that we cannot so much as thinke a good thought when as the disciples and Apostles of our Sauiour himselfe farre before vs in all christian perfection although they neuer departed from the side of Christ himselfe the founder of faith and who therefore taught them his word so long and wrought so often his miracles before them to noe other ende but this euen to engender faith in them that his disciples might beleeue on him as it appeareth euerie where in the Gospell yet oftentimes were found as our Sauiour himselfe tearmeth them to their blame and rebuke sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of little faith The feeblenesse whereof they often bewraied in their faintnesse and failing in following their Master Christ somtimes hardharted as whose hartes would not yeald to receaue the impression of faith and sometimes fooles and sloe of harte to beleeue all that the prophet had spoken all of them from the highest to the lowest shewing their weaknesse want