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
examples to the people non corpore sed animo non via sed vita non exeundo sed exemplo that is that they would shew themselues patterns and presidents platformes and examples vnto the people in good life godly manners and vertuous behauiour which how necessarie and behoouefull it is Example to them that beleue in 6. things Paul himselfe signifieth when as he chargeth Timothie to be an example vnto thē that beleeue in six things First in the word that is in the doctrine of the Gospel Secondly in conuersation that is in keeping the same and expressing the obedience thereof in all Christian demeanour Thirdly in loue which signifieth what manner of conuersation he requireth euen all deeds of mercie works of charity which are contained vnder loue which is the complement of the law and the accomplishment of the Gospell the olde commandement of the Lord God and the newe commandement of Christ Iesus and containeth in it our two principall dueties both to God and man vpon the which two things doe hang both the law and the prophets Fourthly in the spirit that is in the gifts and graces fruits and effects of the spirit with which both preacher and people ought to be endued Fiftly in faith that is in stedfastly beleeuing the truth of Gods word and certaintie of his promises and in wholy relying vpon the mercies of God the Father and the merits of Christ Iesus his sonne our Sauiour the onely badge and cognisance of true Christians who are onely thereby discerned from Turkes Saracens Moores Indians Barbarians and Infidels whatsoeuer Sixtly and lastly in puritie which is the perfection of all religion when as God is serued and feared in soundnesse and sinceritie simplicitie and singlenesse of heart without all doubting deceit and dissembling which may be as six rules of obseruation and imitation included although not expressed in these wordes of our Apostle To the which if we adde a seuenth particular vertue to make vp a perfect number which is humilitie I hope we shal fully attaine to the meaning of the holy Ghost in this place for that Peter here would especially that they should be types and mirrours of humilitie it is as cleare as the noone-day by the former part of the Antithesis or opposition in the words going before for in steede of the lordly lowlinesse which he wisheth them to abhorre before he commendeth vnto them lowly humilitie as principally requiring the same at their hands and signifieth vnto them that they shall not shew themselues to be Lords ouer Gods heritage if they make themselues examples of meeknes and mildnes modestic and moderation vnto their flocks The like exhortation also doth Paul make to Titus that aboue all things hee shew himselfe an example of good works with vncorrupt doctrine and this generally then particularly how with grauitie and integritie of life and with the wholesome word which cannot be reprooued For doctrine to what end or effect euen twofolde as a double fruit redounding from thence as first to the shame blame of his aduersaries and his own good name and fame that they which withstand may be ashamed hauing nothing concerning you to speake euill of Tit. 2.7.8 Herein following the steps of our Sauiour Christ Iesus who before warned his Disciples and in them al the ministers and preachers of the word of what degree or place soeuer that the light of their life doe shine forth before men c. for these two ends for the good of men and the glorie of God when he saith Let your light so shine before men c. Mat. 5.16 But more especially to this particular vertue of humilitie which our Apostle principally aimeth at in this place Mat. 11.29 Learne of me for I am meeke and lowly in heart c. wishing them to shew themselues examples of humilitie vnto the people as he declared himselfe a president of meeknesse and lowlinesse vnto them and that in heart and not in tongue in deed and not in word in truth and not in shew for the learned ministerie ought so to consult with their science that they correct their conuersatiō according to an vpright conscience and so to frame and fashion their whole life and manners that they being in holy as Christ is holy they righteous as he is righteous and perfect as their heauenly father is perfect their flock may imitate them as they themselues are followers of Christ and that as the word is a rule and square vnto them so they to be a line and leuell a platforme and scantling vnto others Yea they ought to endeuour so to be endued with all the vertues of our Sauiour that if it were possible they might obtaine to his perfection and attaine vnto the measure of his age and fulnesse as Paul exhorteth Eph. 4.13 that all their workes might be nothing els but oracles and their workes miracles that although they be men yet they may liue as Angels and albeit they haue their habitation here on earth yet to haue their conuersation in heauen that they may be called Gods for practising the word as they are tearmed Gods for preaching the Gospell Ioh. 10.35 For they being as Cities scituate vpon an hill as our Sauiour as watchmen placed in a tower as Ezech and as candles set vpon candlesticks as Iohn in the Apocalip ought especially to shew themselues as lights vnto the feete and lanthornes vnto the pathes of the people who are carried with full force and swift streame to follow the steps of their guides and gouernours for as it is in the Prouerb Regis ad exemplum c. Such as the king is such are the commons as the magistrate so the multitude as the ruler so the residue as the Pastour so are the people and as the minister such is the meanie who thinke it lawfull and laudable to treade the same pathes with their teachers who ought to conduct them in life as they doe instruct them in learning In which respect all ministers and preachers ought carefully to looke vnto themselues that they direct their waies according to Gods will and word sith their sinnes are farre greater and more grieuous yea more hainous and horrible then the trespasse of any other being no single solid sinne but double Sinne by example two folde and therefore dangerous and damnable Nam bis peccat qui exemplo peccat For sinne by example is twofold first by sinning himselfe secondly by causing others to fall by following his folly Herein resembling Sathan or Lucifer the great Dragon who when he forsooke his first estate and came tumbling downe out of heauen fell not himselfe alone but drewe downe with his taile as a traine a great number of starres with him Wherupon the best Schooleman verie wittily saith in this behalfe That Magistrates and Ministers when they sinne they doe Peccare in quid essentialiter but all others but in quale accidentaliter But good God what ministers what manners in
〈◊〉 〈◊〉 as it is in this place in Matt. mentioned before for that this word is here taken in the bad and not in the good part it is manifest as also in Matthew although Beza be of the contrarie opinion therein iniuriously and rashly controuling the iudgement of Erasmus and that because Luke in harmonie consent with Matth. 22.25 vseth the simple for the others compound Beza which is but once in the whole Scripture so taken and no where els and that therefore is meant thereby not tyrannicall rule but all ciuill gouernment of temporall good politicke magistrates But it may be said of him as it is in the Prouerb of Bernard Beza non vidit omnia although otherwise a learned father and an excellent writer verie well deseruing of the Church of God But to put this matter out of controuersie if we will make Marke a moderator between Matthew and Luke and take him for a Iudge betweene Beza and Erasmus we shal find not that word which is in Luke but that which is in Matthew and that which is in my text and who will not say that the place of Luke is to be suspected of an ouersight in the libraries in leauing out the preposition because he differeth from the other two Euangelists as Beza hath suspected manie places of lesse account and for smaller cause then this And I am perswaded if some originall were throughly searched a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be found in Luke as well as in the rest but who is so blinde as he that will not see for absurd it were that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the compound should make no difference from the simple but to stand as a Cypher in Augrim or as a pilcrow in a latine Primmer what simple Gramarian will say this But if any thing be to be gathered out of Luke his difference from the rest it is this that euen the simple also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a seuere tyrannizing and not for serene gouerning and therefore much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compound for that it doth so signifie it appeareth Acts 19.16 which place may stand in steed of a thousand because we will not spend time in repeating manie hasting to other matter Where the euil spirit is said to haue ouercome the foure sonnes of Sceua by a violent assault as it may appeare by the two effects following of rending their cloathes off their backs and wounding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall And therefore Hesicheus hee interpreteth this worde by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely Dominari but domare euen to curbe a man and to keepe him vnder by constraint and in setting himselfe against him to vanquish him by fine force for that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken alwaies in the compound for aduersus euerie Grammer scholer knoweth it And the opposition in this place maketh the matter most manifest for these two are put here as Antitheta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuating thus much vnto vs that a man cannot both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also shewe himselfe an example and yet who will not say that manie Kings Princes and Lords both ought to be and are oftentimes in their gouernment presidents and examples of many vertues vnto their people and subiects so that the word is not here barely taken for any lord gouernour simple but for cruell and tyrannicall Lords which wring and wrong the poore people vnderneath them And that therefore though the latter be here inhibited yet the former is not forbidden neither by Peter the Disciple nor Christ the Master being a state which may and ought to stand as well in the Church as in the common wealth where there ought to be gouernment degrees and dignities because of the difference of gifts and graces in one another and that to the glorie of God and good of his people for where there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must needs be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For want of gouernment breedes confusion and equalitie brings contempt Here then in a word these Elders of Asia and in them all the preachers of the word of what degree estate condition soeuer are dehorted from all hard seuere austere dominering ouer Gods heritage they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to allude vnto the words of our Sauiour in the Gospel Mat. 25.24 Luk. 19.21 As the false prophets did in the daies of Ezechiel for the which he inueigheth against them who did neuer strengthen the weake nor heale the sicke nor binde vp the broken nor brought backe that which was driuen away nor sought that which was lost but did rule them with crueltie and rigour feeding themselues and not their sheepe eating vp the fat cloathing themselues with the wool and killing those that were fed among the flock Ezech. 34.3.4 As likewise the Scribes and Pharises in the time of our Sauiour Christ who did binde heauie burdens grieuous to be borne and layd them on the shoulders of the people c like the taske-masters of Egypt vpon the children of Israel for the which he sharply reproueth them Matt. 23.4 And finally as the Pope Cardinals Byshops and Cleargie of Rome doe and euer haue done since Antichrist put foorth his horns in behauing themselues too loftie and lordly ouer the poore people exercising vpon them an intolerable crueltie and tyrannie and laying on them a yoake of miserable seruitude and slauerie ouerburdening them with their innumerable decrees canons and constitutions powling pilling and impouerishing them with their Peters pence penance pardons and purgatorie and finally vtterly vndoing them by their insupportable impositions exactions and oppressions And as I feare me too manie do in these our daies who follow herein the false prophets Pharises and popish prelates who care not nor spare not to vse hardly not onely the common multitude but also the ministerie of the Church in not only lofttie looking ouer them as the Diuel lookes ouer Lincolne as we say but also in laying greater charge and burden vpon them then they are able to beare But would to God these would remember that for all their superioritie they are but shepheards for all their magistracie they are but ministers and for all their Lordship they are ought to be labourers in the Lords vineyard and louers of the vine which they neither ought themselues to spoile nor waste nor suffer the wilde boare of the wood to roote it vp nor the sauage beasts of the field to deuour it They ought neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must not be like the great oakes of Basan and the tall Cedars of Libanon which with their bignesse height hinder the growth of young trees vnderneath them by keeping the moisture of the raine the heate of the sunne and the aire of the winde from them so they to wipe the fat from
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
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
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