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
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
Ioh. 3.5 Except a man be borne of water and the spirit he cannot enter into the kingdome of heauen Where the latter word spirit is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expoundeth what should be meant by water going before The spirit being like vnto water not onely in mollifying and resoluing our obstinate hearts and making them of hard soft and of stone fleshie but also in purging and purifying both our bodies and our soules from the contagion contamination of all worldly wickednesse As it is likewise represented by diuers other things in sundrie other places of the Scriptures but to nothing more commonly and fitly then to an ointment As Psal 45.7 God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes First in type of Salomon Secondly in truth of our Sauiour Psal 92.9 I am annointed with fresh oyle Dauid of himselfe Esay 61.1 The spirit of the Lord is vpon me because he hath annointed me repeated of Christ and applied to himselfe Luk. 4.18 Dan. 9.24 The annointing of the most holy or holy annointing meaning our Sauiour Messias or Christ annointed who therefore is called Messias in the Hebrew and Christ in the Greeke which signifieth nothing els but annointed Likewise Acts 10.38 where Peter saith That God annointed Iesus of Nazareth with the holy Ghost and 2. Cor. 1.21 where Paul certifieth the Corinthians that God had established them togither with him in Christ and had annointed them and least they should doubt with what he afterwards declareth in the verse following 22. euen the spirit with which they were sealed and whose earnest they had receiued in their hearts And so finally in this place and in the 27. verse of this Chapter where the holy Ghost is twise tearmed togither the Annointing by our Apostle when he saith But the annointing which ye receiued of him dwelleth in you and ye neede not that any man teach you but as the same annointing teacheth you of all things which as it is most commonly cōpared vnto and called by the name of an ointment so hath it the nature of an ointment and expresseth all the qualities properties and effects of an ointment That as materiall annointing hath these six vses Six vses of ointment 1 to prepare the body to fight 2 to refresh 3 to heale 4 to cause a cheerefull countenance 5 to make vs sweete smelling 6 to consecrate Kings Priests and Prophets So this our spirituall ointment to be as profitable to so manie ends and purposes Simile as first euen as wrastlers champions and martialists that giue themselues to valerous and venturous exercises of the body before they come into the Lists to trie the maisterie or to performe the combate or fight are woont before to annoint their bodies all ouer to supple their ioints and to soften their sinewes to make them apte and able to shew forth such feates of armes and actiuitie as are expected at their hands as was the custome in the olde grecian Olympian games and the late Romaine Circenses ludi and therefore as they were tearmed Athletae of their striuing so were they called Alyptae of their annointing So the souldiers of Christs campe his Church that weare and beare his badge his crosse and fight vnder his banner his gospell that are daily to wrastle by temptations with the common enemies of the elect and faithfull not flesh and bloud but powers principalities and worldly gouernours in heauenly places Sinne death hell Satan with all their complices and adherents in the field of this world being annointed with this ointment neede no other coate-armour nor compleate harnesse to defend themselues with for hauing this they are rightly garnished with all the gifts and graces of the holy ghost and are fully furnished with that perfect Panoply of proofe which Paul commendeth to all Christians Eph. 6.12 c. Euen the helmet of saluation the breast-plate of righteousnesse the girdle of veritie the showes of the preparation of the Gospell the shield of faith and the sword of the spirit The prophane Poets prate much of their hellish riuer Stix that whosoeuer is drēcht or dipt in the same his body as plated with steele is so surely fenced that neither the force of fire nor sword could any wise hurt or harme it As they report of their Achilles whom they affirme thereby to be made impregnable and inuincible which is indeed but a fabulous fiction and a shadowe of this vndoubted true and certaine effect of this diuine ointment that whose soule soeuer shal be annointed herewith shall be so safe and sure from all diuelish temptations suggestions and prouocations that Satan notwithstanding all his Machines and methodies that I may vse the verie wordes of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maugre all his power and policie with all his firie dartes shall not be able to fasten one wound or venue vpon him without the which our Sauiour himselfe euen the Prince and captaine of our saluation had not been sufficiently armed to haue withstood the fierce assaults of the temptour our graund enemy in that his Monomachie or single combate which hee had with him in the wildernesse For then and not before as saith the Euangelist Luk. 4.22 returned Iesus from Iordan when the holy ghost was come downe in a bodily shape vpon him like a Doue and 4.1 was led by the spirit into the wildernesse when as he was full of the holy Ghost Secondly The 2. vse Simile as common ointment doth relieue refresh and reuiue the bodies of men that are ouerwrought and ouerwearied with worke for-swat and for-swunck with labour finally toiled and turmoiled with ouermuch trauell So doth this extraordinarie ointment of the holy Ghost coole and comfort the elect and faithfull in this life aster we haue been tormented with the troubles and tribulations of this world scorched with the parching heate of persecution and singed or rather burnt in the fire and furnace of affliction with which the three children in the middest of Nabuchodonosors furnace were so preserued Dan. 27. that their garments were not scorched their skinnes not touched nor the haire of their heads so much as singed notwithstanding the infinit heate thereof And with which Iohn the Euangelist was so protected Iohn the Euangelist Ante portam latinā that when he was cast into an hot boiling cauldron of scalding oyle by the commandement of Domitian before the Latine gate of Rome he came foorth safe and sound without any hurt or harme at all of his body the same indeed being of greater force in this respect then the Nasturcium of the Persians The Persians Nasturcium wherewith they were wont to recreate themselues againe after that in their long hunting they were welny faint with labour and famisht with hunger which by the way I take to be a more precious and soueraigne plant then our common Cresses although it be vulgarly deemed the same Of more vertue then
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
the word ought to be added to the element As Aust Austin Addatur verbum ad elementum fit Sacramentum Fourthly for the effect which they make double both voide and vaine the first for healing of the sicknesses which neuer happeneth the second for remission of sins which is friuolous in two respects First because this is the effect of the Eucharist and secondly because it immediately followeth the absolution therfore altogither needlesse Lastly for all the rest of the circumstances and ceremonies belonging thereunto being altogither fond and foolish and the reasons thereof are rude and ridiculous for the annointing of so many and outward members or those adioyning vnto them whē as a Sacrament as they cannot but confesse concerneth rather the soule and the powers thereof then the bodie and the parts thereof for the patient alwaies to require it of necessitie which oftentimes cannot be when as sick persons most commonly lie speechlesse at the point of death And againe in depriuing those of the benefit of this their Sacrament which seeme to haue most need thereof As malefactours that are put to execution and souldiers that die in warres when as the Sacraments ought to bee common to all that are capable thereof for those places of Scripture which they alleadge for the foundation and confirmation thereof As first for that of Marke although herein they discent among themselues some of them leauing this holde as taking it to be weake for their defence as the Tridentine Councell Bellarmine and others who seeth not that the example of the Apostles maketh little for their purpose being altogither extraordinarie and miraculous being an especiall and peculiar prerogatiue power giuen vnto them for the time of their first receiuiug of the Gospell that by such workes of wonder the simplicitie of the word should be established by signs following as it is Mark. 16.26 when if we should for their healing of the sicke attribute that to the vertue of the oyle which is to be ascribed to the grace of the spirit of God and gift of the holy Ghost granted vnto them by Christ himselfe To adde authoritie vnto this calling his Disciples should rather be called Apothecaries then Apostles and this oyle to be accounted not a Sacrament but a medicament and rather an impediment then an Adiument to their miracles which facultie by that manner and meanes to cure diseases our Sauiour did not vouchsafe to bestowe vpon the posteritie of these primitiue pillours of the Church by any hereditarie right and ordinarie custome but only for a season made it to be a seale vnto the Gospell then preached And secondly for that of Iames which they abuse with common consent most superstitiously corrupting the olde institution and blending with all newe fangle inuentions and verie vnskilfully vsurping it as a continuall tradition and turning the temporarie vse thereof into a perpetuall practise without the warrant or witnesse of the word therby arrogantly assuming to themselues equall authoritie with the Apostles and prowdly presuming of the semblable spirituall power too too simply making that a Sacrament which offereth vnto vs no other thing signified which our faith should apprehend but onely that which was forthwith effected euen an healing when as by as good reason for as good cause they might make the clay made of dust and spittle by our Sauiour wherewith he healed him that was borne blinde The hem also of Christs garment with which he cured the woman of the bloudie flix and manie others Matth. 8. the chirchiefes and handchirchiefes that came from Pauls body and healed manie diseased And finally Peters shadowe which likewise healed manie Act. 5.15 to be Sacraments by making euerie meane of healing to be a Sacrament as they haue alreadie filled the word with Sacraments by making euerie misterie therein to be a Sacrament and so to number not seuen but seuentie Sacraments at the least But this their Apish imitation of the Apostles cannot bring in vre againe that heauenly operation which ceased 1500. yeares ago Iames. 5.15 And besides it is manifest if we mark the words of Iames that it was not the force of the annointing with oyle but the efficacie of the prayer of faith that should saue the sicke and therefore ought now only to be vsed both publikely and priuately without others And againe lastly the Apostle in those words in the name of the Lord setteth not the forme of this their Sacrament as Beliarmine will haue it but onely giueth al Christians a prouiso how they ought to pray that is not to vse any Diuelish enchantments Magicall charmes and Idololatricall inuocations as doth Iohn also giue the like caueat vnto them Iohn 4. vnto whom he writeth in the cōclusion of this his Epistle when he saith Babes take heed of Idols that is from all idolatrous worship seruice and inuocation but faithfully to call vpon the name of the Lord Iohn 1.5 12. euen the Lord onely who he saith in the next verse 16. can and will raise vp the sicke And thus much of their extreame vnction how farre it differeth from our ointment in this place Now of the second point briefly for challenging this ointment to thēselues because they are Catholiks and for that the Apostle entitleth his Epistle Catholike Epistle how taken a Catholike Epistle Iohn tearmeth his Epistle so as it signifieth in the originall as Generall because it was not written to any particular Church as Paul to the Romans Corinthians c. or directed to any priuate person as likewise to Timothy Titus and Philemon or as our Apostle Iohn his second third To the elect Lady and to Gaius but in common belonging to all the newe borne Christians in that time or likewise Iames both Peters and Iudes Epistles but they not so Catholike because they are of a particular Church euen Rome which cannot be vniuersall because it is but a part or member of the whole Church if we may call such an Apostolicall Synagogue by that name except we wil tearm it Catholike as the common woman so named for her naughtinesse For neither can they be Catholike according to the true originall notation of the word nor as the same more commonly and customably then syncerely and sensibly in the Ecclesiasticall Historie and auncient Fathers is vsed for the Orthodoxi that is for those that were of a sound iudgement in matters of faith Neither Arrians Donatists Nouatians Pelagians nor any other sort of Heretikes when as they are not so but contrariwise such as haue a tacke and taste of these Heretikes and of all other whatsoeuer And for the third and last thing which in a word we will conclude how can the Pope be named an holy father vnlesse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plautus calleth a bad fellow Homo sacerrimus Catholike so called why when as although he sit as God in the temple of God shewing himselfe that he is God he is Antichrist 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
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
iustification of Christs diuinitie and his declaration to be God what greater then the testimonie of elect Angels what greater matter then the publishing of the Gospell the conuersion of the Gentiles and the ascention of our Sauiour Farre greater then any mysteries that were before time mentioned in the olde Testament then the creation of the wide world then the inundation of the earth then the deliuerance of the Israelites out of Egypt then the promulgation of the Lawe and the returne of the Iewes out of the captiuitie of Babylon which are all notwithstanding great miracles and most meruailous in our cies And as this misterie is great first in respect of the cause and secondly in respect of the matter both for quantitie and qualitie not onely generally but also particularly as we haue shewed at large So thirdly is it called great in respect of the effect thereof for that it maketh them great which vnderstand and beleeue this mysterie which make vse and take profit by it As first generally Godlinesse this mysterie made Moyses verie great in the land of Egypt in the sight of Pharaos seruants and in the sight of the people Exod. 11.3 This made Dauid haue a name like the name of the great men that are in the earth 1. Chron. 17.8 This also made Daniel of great reputation with the people Dan. 13.64 Euen as Alexander Pompey and Constantine the great so called for their great Artes atchieuements but particularly this great mystery of the Gospel this manifestation of God in the flesh for so saith our Sauiour whosoeuer shall obserue and teach anie of the commandements of the Gospell the same shall be called great in the kingdome of heauen Mat. 5.19 And especially the precept of humilitie and therein to follow the president of our Sauiour and be as a little child Humilitie the same shall be the greatest in the kingdome of heauen 18.4 This made Iohn the Baptist great as the Angell foretolde that he should be great in the sight of the Lord Luk. 1.15 and not onely great but the greatest Prophet that was borne of women And yet such and so great is the effect of this misterie that it maketh him that is the least in the kingdome of heauen to bee greater then he 7.28 This made Marie great as she confesseth her selfe saying he that is mighty hath magnified me and therefore her soule magnified the Lord as it is in her Magnificat Luk. 2. Is this mysterie then of Godlinesse considered either generally or particularly Great that we may adde an edge to that which hath been spoken great in respect of the soueraigne Author thereof which is God great in regard of the subiect matter therof the word and will of God finally great in respect of the soule sauing effect therof to be great in the kingdome of heauen Then if thou wouldest be brought to God if thou care for thine owne saluation it thou desire euerlasting blisse renownce all other false religions forsake all other vain professions make account of no other fond mysterie there is but one way without wandring and that is Christ but one veritie without errour and that is the Gospell but one life without death and that is in heauen This great mysterie in this text is that life this truth is that veritie and this Godlinesse is that way Haec via sine deuio haec veritas sine dubio hac vita sine taedio as saith a learned Father To this mysterie let all new inuentions vnwritten verities and humane doctrines giue place the Cabala of the Iews the Alcaron of the Turke the obscurities of the Gnosticks the profundities of the Valentinians the illuminations of the Catharists and the traditions of the Catholiks all which must needs vanish away as the mistie cloudes before the sunne and be scattered as the dust before the winde and finally be consumed as the rods of the charmers of Egypt by Aarons Rodde euen as all the Oracles of the Heathen ceased at the comming of Christ and all the religions were put to silence by the preaching of the Gospell and the euill spir it s of Sathan which possessed men were throwne out by the power of the spirit of the holy Ghost To this religion therefore only ought all the faithfull christians to giue their assent and consent which no Tyrant could euer extinguish were he neuer so mightie or malitious nor hereticke confute were he neuer so learned or subtile nor anie enemy conuince were he neuer so powerfull or politicke which may be for a time yclouded or ecclipsed but shall neuer wholy loose her light and pressed and depressed for a while but shall neuer finally be oppressed and lastly may be assailed and assaulted but neuer vtterly vanquished To conclude therefore leaue all other Doctrines and cleaue onely to this mysterie forsake all other professions and betake thy selfe onely to this Godlines cast away all other falshoods and holde fast this truth and let neither the buffetings of Satan the baites of the flesh the pleasures of sinne nor the golden apples of the world cause thee to let go thy holde but holde it fast for euer euen to the end God manifested in the flesh Thus much of this great mysterie of truth or godlinesse as it is here generally defined of the Apostle now of the particular parcels and branches thereof in their due order But first of the maine branche out of which the rest doe grow and flow contained in these words Man hauing lost his first perfection forsaken his former puritie and made himselfe subiect to corruption in the beginning breaking Gods commandements euer after transgressing the lawe of the Lord and neuer ceasing to sinne in thought word deed not onely our first parents the Authors of our iniquities causers of our infirmities and originall rootes of our pollution but also all the children of men in their generations in all times and ages of the world as being the spawne of those rebels the corrupt fruites of such rotten trees the bitter water of vnpure fountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foules of the same feather birdes of the same brood sinners of the same stampe sinning sonnes of sinfull parents according to that prouerbe of the Prophet The fathers haue eaten sower grapes and their childrens teeth are set on edge For as the Apostle Paul saith out of the Psalmist There is none righteous no not one there is none that vnderstandeth there is none that seeketh after God they haue all gone out of the way they haue been made altogither vnprofitable there is none that doth good no not one c. Rom. 3. And as the Prophet Esay From the sole of the foote vnto the crowne of the head there is nothing whole therein but wounds swellings and soars full of corruption 1.6 And finally as the Lord God himselfe All the imaginations of the thoughts of mans heart are onely euill continually Gen. 6.5 And therefore man to deserue nothing els but condemnation
being past reached him vnto posteritie how not obscurely and darkely as Moyses that had a vaile before his face and without coÌ„ceite and vnderstanding as vnto the Iewes who had a vaile before their harts but after the vaile of the Temple was rente in sunder painefully with diligence for they preached in season and out of season as Paule to Timot. 2.4.2 plainely without eÌ„loquence as the spirit gaue them vtterance acts 2.4 and powerfully by heauenly influence for it was not they that spake but the holy ghost that spake in them Math. 10.20 As Christ himselfe preached with power and not as the scribes coÌ„manding as it were the hearts of men to yeeld reuerence and obedience to the Gospell and conuerting manie soules at once vnto Christ And finally to conclude to whoÌ„e was he preached by them euen vnto the Gentiles new preachers deliuering an vncouth doctrine to a strange people to whom they were sent as Ambassadours to a nation farre off by our sauiour their Master to carrie with blessed feete the glad tidinges of the Gospell and not to one nation for their charter commission was larger being commanded to teach all nations baptising them in the name of the father c. Being the Apostles and messengers of God promising profering grace and truth to all languages degrees sexes callinges and conditions vnder the sun being those seruants which were sent forth by the king as is signified in the parable Math 22. and Luke 14. which made a mariage dinner for his sonne to call those that were bidden who because the vnworthie Iewes which were first inuited neglected dissolutely and refused stubbornly to come were coÌ„manded to go out quicly into the high places and streetes of the cittie and to bringe in the poore maimed the halt and the blind and yet there being roome to go out into the high waies and hedges euen to al outlandish and forreigne regions countries and prouinces of the outcast despised GeÌ„tiles poore in mind for the want of the riches of Gods grace maimed and halte in their soules for lacke of the integritie of good life blind in their hartes for want of the light of the truth to compel them by the force of their commission by the power of their preaching by the efficacie of the word of the gospell to come vnto the wedding of Christ Iesus vnto his spouse the Church as the guestes of the bridegrom and frends of the bride as the Apostles themselues perfourming that in practise which our sauiour by the purport of the parable did prophesie should come to passe when as the Iewes being moued with indignation thereat did forsake them and betake themselues to the Gentiles did reÌ„der this reason of this their doing saying It was necessarie that first the word of God should haue beene spoken vnto you but seeing you putte it from you and iudge your selues vnworthy of euerlasting life loe we turne to the GeÌ„tiles Act. 13.4.6 As it was oftentimes before tould vnto the Iewes euen to their teeth As first by the Baptist That God would of the stonie harted Gentiles raise vp children vnto Abraham Math. 3.9 And that the haughtie hills that the loftie minded Iewes which bare themselues bould of their mount Synai where their law was giuen of their mounte Sion where their temple was builded and where the Lord promised his blessing for euer more should be brought to lowe vallies that is the huÌ„ble harted Gentiles that liued in the vallie of the shadowe of death should be exalted that the crooked affections should be streÌ„gthned by the line leuill of the gospell and their rough waies that is their â—ude and barbarous life should be smoâ—hed by the plainer of the word of God and finally that all fleash that is all men and all manner of men of what natioÌ„ language degree age calling and condition whatsoeuer should see the saluation of God And this the Propheticall EuaÌ„gelist but of the Euangelicall Prophet Iohn out of Esaie 40.3 And secondly by our Sauiour Math. 8.11.22 But I say vnto you that maâ—ie shall come from the East West and shall sit downe with Abraham Isaach and Iacob in the kingedome of heauen and the children of the kingdome shal be cast out into vtter darkenesse And againe Math. 24.43 I say vnto you that the kingdome of God shall be taken from you and shal be giuen to a nation that shall bringe forth the fruites thereof And finally by Paule who in the 11. to the Romans telleth the Romaine Iewes or Iewish Romans that the natural oliues meaning the Iewes were cut of and the vile oliues euen the Gentiles were grafted in their stead and that the election of the one was the reiection of the other the calling of the one the casting away of the other the conuersion of the one the subuersion of the other the ruine of the Iewes being the riches of the world and their diminishing the riches of the Gentiles the one proceeding froÌ„ the seueritie the other from the bountifulnesse of God as the Apostle amplifieth at large in the same chap. Whereby it is come to passe at this day to apply it in a word vnto ourselues because we haue beene ouer longe in this pointe that we which dwelt sometimes in darkenesse blundred in blindnesse and groped at noone daie were the furthest from the sunshine of the Gospel haue bin made partakers of the gratious and glorious light thereof So that of vs that of the Prophet Esaie 9.3 and the Euang Math. 4.16 The people which satte in darkenesse and in the shadow of death haue seene a greate light and to them that sitte in the region and shadowe of death a greate light is risen vp may seeme to be most truely verified Our dutie to coÌ„clude being this to labour by all meanes possible to keepe and continue still amongst vs this lampe and lanthorne of light which Christ the light and life of the world hath vouchsafed to bestowe vpon vs by his blessed appearance least that happelie or rather vnhappelie happen vnto vs which God threatneth to the Angell and the Church of Ephesus Apo. 2.5 Euen a remouing of the Candlesticke of his Church from vs and an extingushing of his word from amongst vs and in turning the congregation of Christ in to the sinagogue of Antichrist or the changing of the consolation of our saluation into the abomination of desolation but it followeth in the texte Beleeued in the world Marueile was it and noe doute a great meruaile that God manifested in the flesh with the other misteries appertaining thereunto should be preached by such silly ministers in so simple manner to such sinfull men yet far more maruelous is it that the same preaching should not only take such place as that it should be receaued with such regard and reuerence but also be so harboured in there hartes that it should be embraced with credence and coÌ„fidence for of all those marueiles which are found
which is not a follower of him and how to follow him euen in all his vertues as first in his humilitie as he commandeth vs himselfe Learne of me for I am meeke c. Mat. 11. the place mentioned before and euen so to humble and submit our selues one vnto another as if occasion require to doe the most base dueties and seruices that can be each to other as he himselfe did when he washed his Disciples feete and enioyned them to doe the like Saying Ioh. 13.14.15 If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feete for I haue giuen you an example that ye should doe euen as I haue done to you Secondly in suffering aduersitie and bearing the crosse as he himselfe likewise warneth vs in the Gospell Saying He that will be my disciple let him take vp his crosse and follow me To which also Peter exhorteth vs saying For Christ also suffered for vs leauing vs an example that we should follow his steps 1. Pet. 2.21 Thirdly in loue as he himselfe likewise requireth Ioh. 15.12 This is my commandement that ye loue one another as I haue loued you Finally least I dwell too long in this point in all the workes of charitie in all the deeds of mercie in all the fruits of the spirit that we may be holy as he is holy righteous as he is righteous and perfect as he is perfect although not aequaliter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is altogether vnpossible yet similiter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre foorth as lieth in vs that we may grow vp to a perfect man euen vnto the measure of the age of the fulnesse of Christ Ephes 4.13 And thus much of the person of the chiefe Shepheard Now of the time when he will bestow and we shall receiue the reward mentioned in the words following that is when hee shall appeare There are two commings or appearings of this chiefe Shepheard The first in humilitie the second in maiestie the first in pouertie the second power the first grace the second glorie first to be iudged secondly to iudge the first to die the second to restore life the first is gone and past the second is comming and approacheth of which our Apostle in this place and not of the other Which second comming is called by diuers and sundrie names in the Scripture according to the diuers and sundry effects and fruits benefits and blessings which we shall reape and receiue thereby As sometimes it is called the kingdome of God as Luke 17.20 because then the spirituall heauenly and euerlasting kingdome shall be restored to Israel when as our Sauiour shall shew himselfe to be the king of heauen and earth and shall haue an Archangell sounding a trumpet before him as his herauld or harbinger and the rest of the Angels euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author to the Heb. an whole troupe of heauenly souldiers which shall attend vpon him as his guard when as he shal make all the elect and faithfull his subiects and admit them free-denizens and fellowe citizens with the Saints yea when as they shall as heires and heires annexed with Christ possesse inherite and enioy that kingdome which God the Father prepared and gaue vnto them God the Sonne purchased and appointed vnto them and into the which God the holy Ghost recorded and enrowled them which kingdome hath these foure surpassing priuiledges and prerogatiues besides many other liberties immunities and franchises euen those foure last articles of our creed First the communion of Saints secondly remission of sinnes thirdly resurrection of the body and fourthly life euerlasting Cuius pax charitas lex veritas modus aeternitas as Austin the peace whereof is nothing but charitie c. Secondly it is called the day of Christs comming Mat. 24. and Luke 17. because that then our Sauiour shall not only be with vs in spiritual presence presidence as hitherto be hath beene since the ascension of him selfe and the descension of the holy Ghost but shall come both in person and spirit both in bodie soule both in his humanitie and in his diuinitie of which comming of his Austin hath these words Veniet tanquam rex gloriosus è Palatio tanquam sponsus speciosus èthalamo c. Thirdly the great day in many places of the Scriptures great in respect of the greatnesse of our Sauiour that then commeth the great King of glorie the great Lord of heauen and earth againe great in regarde of the great thinges that shall be done that day and finally great of it selfe greater then any of the feasts of the Iewes then the feasts of Tabernacles Penticost or Easter which were but shadowes and significations of this great day Yea greater then the great high and solemne holy daies of Christians greater then the day of the Incarnation Passion or Resurrection of our Sauiour Fourthly the latter day oftentimes in the Gospel wherein we must take our dernier adewe after which there shall be no other day which shall be neither artificiall day nor naturall day but an eternal day a day without night wherein shall be a light without darknesse wherein shall neither Sunne shine nor Moone giue light nor starre appeare but only the brightnesse of the glorie of God the last Sabaoth of Sabaoths the day of that euerlasting Iubile wherein all men shall rest from their labours receaue continuall quiet and liue in perpetuall peace for euer and euer Fiftly the time of cooling or refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.19 wherein after we haue sweat and swounke in this toilesome and troublesome world and beene scorched in the purgatorie of this life in the parching heate of persecution we shal be cooled and comforted refreshed and reuiued againe not only with the fresh holesome ayrie wind of the holy Ghost but with the sweete springing water of the mercie of God with which not only the tips of our tongues shall be cooled which was all that Hel-burnt Diues did desire but our whole bodies and soules shall be sprinckled with Sixtly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.5 the day of wrath and of the declaration or reuelation of the iust iudgement of God As first the day of wrath of the effect in respect of the wicked and reprobate who shall then finde and feele the Lord to poure out the terrible effects of his furious affection of anger vpon them when as he shall shewe himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harde and austere as the slothfull seruant said of him euen a seuere iudge and a consuming fire as it is Heb. 12.20 out of Deut. 4.24 whose fierie wrath so hoatly inflamed against them they shall not be able then to quench no not with streames of drerie teares and flouds of bitter flittings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Reuelation of the iust iudgement of God because that then our Sauiour will declare and reueile himselfe to be
therefore saith our Sauiour againe That to know the times and seasons hath the Father only put in his owne power Act. 1.17 Lastly how could these men know all things when as Paul saith that our knowledge is vnperfect and that we know but in part now that is in the world but that then that is hereafter in the life to come wee shall know euen as we are knowne 1. Cor 13.12 And againe the same Apostle before in the same Epistle saith That if any man thinke that he knoweth any thing 1. Cor. 8.2 hee knoweth nothing yet as he ought to know yea and this modestie had the learnedst and the wisest of all the heathen Philosophers by the Oracle of Apollo himselfe euen Socrates to acknowledge of himselfe that this one thing he knew that he knew nothing What then shall we say to all this Euen briefly and in a word thus That for the knowledge they had and for all those things they knewe of which noe doubt they had a great measure by the benefit of the annointing which they had receiued they did not knowe the same of themselues as of their owne wit labour industrie desert or dignitie but that they were endued therewith by the gift and grace of the holy Ghost and that therefore they were humbly and thankfully to referre and resigne all their vnderstanding vnto the spirit of God by whose blessing they had receiued the same or els thus all those things which they knew were neither erronious lies nor false fables nor humane precepts nor vnwritten verities nor doubtfull dreames but the sound and holesome syncere holy truth of Christs Gospell infused in their soules by the sweet influence of this precious ointment and instilled into their hearts by the heauenly dewe of diuine grace Or againe thus that indeed they perfectly knew all those things that were necessarie vnto their soules health and saluation that is Christ and him crucified Iesus and the Resurrection which was so sufficient for thē as that they needed no other secular know ledge or carnall wisedome of any humane and prophane Artes and sciences whatsoeuer for as a learned writer saith The Apostle writeth not here vnto these Christians Adulatoriè tanquam ad elementarios as flatteringly to soothe smoothe them vp in their infancie and ignorance for he oftentimes tearmeth them babes not as carnall or as babes in Christ but as spirituall not such as Paul calleth the Corinthians 1. Epist 3.1.2 to whom he gaue milke to drinke and not meat to eate but such as he would haue had the Corinthians to be 1. Cor. 14.20 not children in malitiousnes but in vnderstanding of ripe age nor yet vain-gloriously to vaunt or boast himselfe of them being their Doctor as a bragging schoolemaster of his good schollers that profit vnderneath him because afterwards verse 27. that they had no need that anie should teach them for he arrogateth nothing vnto himselfe but attributeth all vnto to Christ Iesus when as he telleth them as it is in my text that they haue knowne all things not by his instruction but by the vnction of him that is holy And therefore also in the 27. ver he saith againe that the annointing that they had receiued and dwelled in them did teach them all things Neither is this to be meruailed at that they should be said of our Apostle to haue knowne all things when as they knew but Christ onely and those things that concerned the common saluation which to know was all sufficient for them would alone without any supply of other knowledge whatsoeuer bring them to eternall life For so our Sauiour This is life eternal euen to know thee to be the onely true God and him whom thou hast sent Christ Iesus Ioh. 17.3 And therfore Paul ingenuously professeth no other knowledge although he did abound in all humane learning and that with a protestation saying God forbid that I should reioice in any thing but in Christ and him crucified for as Christ the onely holy one is the scope of all the scriptures both being the complement of the Lawe and the intendiment of the Gospel So to knowe him is to know all things whatsoeuer Scripture can teach vs or nature can tell vs wherewith God will enlighten vs or man can learne vs. So that in this respect are those two olde Prouerbiall verses found true Hoc est nescire sine Christo plurima scire Si Christū bene scis satis est si caetera nescis As for the secular knowledge of other worldly things it is either superfluous or superstitious vanitie or curiositie such as a Christian man may well be without and the want whereof will not make him the more godly learned for as Aug. saith there is Docta ignorantia Docta ignorantia Rom. 12.3 a learned ignorance when as a man is wise vnto sobrietie and will not dare to learne that which God wil not vouchsafe to teach and will not offer to open his care to heare that which the holy Ghost will not proffer his mouth to vtter euen the profound mysteries deepe iudgements and secret counsels of the hidden will of God Of which saith both the Prophet and the Apostle His iudgements are vnsearchable and his waies past finding out Esay 40.13 Rom. 11.33 Nor againe by labour and industrie to seeke to get the sound knowledge of foolish trifling things which rather swimme in the braine with puffed vanitie then sincke downe into the heart with sound veritie like him in the Poet Qui magno conatu magnas nugas egit such trash and trumperie which Paul biddeth Timothy and Tytus to beware that they giue no heed vnto them 1. Tim. 1.4 and 4.7 and 6.25 and 2. Epist Tim. 2.16 and Titus 3.9 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aniles ineptias Profaine fables vaine bablings olde wiues tales endlesse genealogies oppositions of science falsely so called foolish questions and braulings about the Lawe which are vnprofitable and breed contentions and controuersie rather then Godly edifying which is by faith Seneca Whereof may be said as Seneca of the like Summa dementia est tam superuacanea ediscere in tanta temporis egestate Of which things although these vnto whom our Apostle writeth seemed to be ignorant yet was that true in them which Iohn here saith that they knew all things that is all that concerned the saluation edification and consolation of their soules According to that of Salomon Prou. 28.5 That wicked men vnderstand not iudgement but they that seeke the Lord vnderstand all things and if any man meruaile at this let him also maruaile how Dauid of a homely shepheard Shepherds Prophets Elizeus of a rude plowman and Amos of a rough-hewed heardsman Moyses of a stuttering stammerer Ieremy of a tender childe and Daniel of a young stripling could become zealous and learned professors and Prophets full of heauenly and diuine knowledge And how Peter and Andrew Iames and Iohn of simple
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
so manie pregnant and proper wits diuert their mindes from the studie and profession of Diuinitie and why also the multitude make so vile an account of the word and the ministers therof loathing that which they ought to loue and contemning them whom they ought to honour As being the cause also of so manie superficial diuines leane cleargions and speaking preachers who thinke they haue a sufficient Librarie if they haue a bible Caluins Institutions and Peter Martyrs Common places in English and knowledge and learning enough if they can Paraphrastically post ouer in haste a whole Psalme or Chapter at once like vnto him that with light foote runneth ouer a quackmire for feare of falling in ouer head and eares and can speake extempory and that many houres togither neither tying themselues to text nor time But if we will beleeue Austin we shall finde diuinitie to be a more deepe studie and the Scriptures themselues to be more hard and profound Tanta est enim Christianarum profunditas literarum as he saith in his Epistle to Volusian vt in eis quotidie proficerem sieas solas ab ineunte pueritia vsque ad decrepitam senectutem maximo ocio summo studio optimo ingenio conarer addiscere c. That is that such and so great is the depth and profunditie of Christian knowledge in the holy scriptures as that a man might daily profit therein and encrease his knowledge more and more yea if he should doe nothing els but studie them euen from his childhood to his olde age hauing the greatest leasure vsing the most diligence endued with the sharpest wit and holpen with the best memorie giuing this reason thereof in the words following Tam multa tamque multiplicibus mysteriorum vmbraculis opaca intelligenda proficientibus restant So manie and manifold mysteries remaine behind to be vnderstood of them that haue alreadie profited therein that not only in the words but also in the matter of the Scriptures such depth of wisedome lieth hid therein vt annosissimis acutissimis flagrantissimis that euen to the most auncient most wittie and most studious for their infinite desire of learning may be said that which the same Scripture hath in another place when a man hath made an end then doth he begin againe signifying hereby that he that is the greatest Rabbi and profoundest Doctour in the Vniuersities is but a scholer and that of the lowest forme in the schoole of Christ And that therefore euerie wise Christian be he neuer so skilfull in the Scriptures although he be so cunning with the Scribes Pharises as that be can tell how often euerie word and euerie letter is contained in the Bible may with sage Solon although an Heathen say truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that he shall neuer cease to learne vntill he leaue to liue and this not onely in respect of the whole Scripture in generall is this mysterie of Godlinesse for the subiect matter that it containeth great in quantitie as I haue already declared but also in regard of this special graund mysterie of the manifestation of God in the flesh and of euerie one of those particular branches which depend and follow vpon the same The which when I seuerally consider I must needes crie out and say with the Poet Ingenium fateor transcendit copia rerum Materia vires exuperante meas For as concerning the first it is so great a mysterie The greatnesse of the mysterie that it not only passeth the reach of mans reason but farre surpasseth the capacitie conceit of Angels themselues to comprehend the depth length breadth and height thereof containing many miracles and comprising many mysteries in it and vpon which dependeth the whole summe of our saluation and the compleat worke of our redemption and after the which in consequence and coherence followeth all the rest of the Articles of our faith all the promises of the Lord all the mercies of God the Father all the merits of Christ Iesus his sonne all the fruits and effects of the holy Ghost and finally all the blessings and benefites which are bestowed vpon the Church as shall be declared more at large hereafter in the due place The second his iustifying in the spirit it containeth in it the mysterie of the Hypostaticall vnion as in one person to be two natures the Humanitie and Diuinitie of our Sauiour to be both God and man whereby he is become our only mediator which darke mysterie none can vnderstand but by the gift of wisedome nor perceiue but with the eies of faith The third seene of Angels a mysterie no lesse then the former that flesh should be beholden of spirits man to be admired of angels principalities to testify of a wretch and powers to beare witnesse of a worme and no man The fourth he preached vnto the Gentiles as incredible a thing as if a great Monarch of the world should send his chiefe nobles with honourable ambassage to bruit beastes offering and proffering holy things to dogges and precious pearles to swine The fift beleeued in the world like the other as impossible a matter for dumbe and deafe blocks stocks and stones first to heare and then to beleeue and to become the children of Abraham And finally the fixt receiued vp into glorie the last miraculous mysterie but not the least misticall miracle for ignominie to become glorious flesh to be made spirit and earth to be taken vp into heauen All which when a man considereth hee must needs say Great art thou O Lord and great are thy workes in wonderfull wisedome hast thou made them all But not onely is this mysterie great in matter in respect of quantitie as Loue is said to bee the greatest comandement Mat. 22. but also for qualitie as charitie is said to be the greatest vertue For first for whole godlines which containeth in it the great promises and punishments the great mercies and iudgements of the Great Lord which he describeth out vnto vs the great Citie of the great King the great doome of the great day the great signes of the great Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the great things of the great God such as the eie of mā hath neuer seene the care of man neuer heard the heart of man could neuer conceiue such as faith only apprehendeth hope only taketh holde of the spirit onely perceiueth and grace onely receiueth foretold of the Prophets fulfilled of our Sauiour promised in his word performed in the life to come here in desire there in deede of which now the elect haue but onely a tacke and tast but hereafter shall haue a ful fruition and plenarie possession great in ioy great in pleasure great in comfort great in countenance finally great euerie way and in euerie respect And secondly for this speciall mysterie and coherents thereof what thing greater then the Incarnation of Christ then the manifestation of God in the flesh and what greater then the
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
twelue tribes of the people that he might euermore haue theÌ„ in remembrance the skirts hemmes of his robes being hunge with belles of gould and pomegranets in signe that his life should giue forth a greate sound and good sauor all abroade and that his voice should ring and be hard a loude among the People and therefore also the Lord requireth Leuit 21. That noe preist should be maimed or deformed but whole and sounde Vpon which place Theoderite hath these wordes in his thirtie question A sacris arcentur corpore vitiati saith he vt per affectiones non sponte susceptas ea quae a voluntate proficisci debent pro hiberentur Oculorum enim occaecatio inopiam cognoscendi significat auris amputatio in obedientiam naris ablatio facultatis discernendi priuationem manus abscissio in agendo socordiam atque ita in reliquis Hereby signifying that he cannot be a perfect minister that faulteth or faileth in any anie one of these deuties not so much standing vpon the deformites of the bodie as respecting the giftes of the minde which he hereby signifieth and insinuateth as also is meante by the vnblemished sacrifices that were required which also the verie Heathen did regarde especially both in their Priests and offerings for as Ieremie Ad Fabiolam saith Corporis Vctia ad animum reâ—eruntur Ideoque talibus praeditos corporibus ad rem Diuinam Esse ineptos Besides this how often hath our Sauiour commanded his Disciples in the Gospell as concerning good life and godly couersation How often also hath Paule giuen the same to Tymothie in charge As the other Apostles to other Pastours and Teachers of the word All which of the Preists in the lawe of the Disciples in the Gospell doe as well concerne vs as them as being spoken to all alike As that in the Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is a pure harte a good conscience and vnfained For as he describeth a minister in the third Chap of the same Epist He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Apostle requireth in a Deacon and therefore much more in a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he requireth in the fourth Chapter That he haue a good report of those that are without least they fall into the rebuke and snare of the diuell and in the same chapter That he be vnto them that beleeue an example in word in conuersation in loue in spirit in saith and in purenes as Peter in the 1.5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as tipes patternes presidents and examples vnto your flockes of which the Lord hath made you ouerseers as Paule againe lastly warneth vs in the same fourth Chapter last verse Take heede vnto thy selfe and vnto thy doctrine for in so doing thou shalt saue thy selfe and those that heare thee least that preaching vnto other thou thy selfe become a reprobate 1. Cor. 19. last verse So that hereby we are all to learne what is our dutie that take vpon vs to preach the word of God vnto others that we our selues first giue example of good workes who as we call others we our solues may first leade and shewe the way to others and be deafe our selues whoe should giue good example and if we bid others goe and we our selues stand still and if we pipe and sing to others and we our selues be not delighted therewith what doe we els but moke God condeme them for as the Poet saith Turpe est Doctori cum culpa redarguit ipsum and as another saith Quid didicisse viam prodest quia pergere nolis Turpior ignaro factus es ipse sciens But lette such loose and dissolute ministers remember that Agens Theologia contrarie to Aristotles opinion of felicitie as saith Barnarcinus Ochinus Tanto maior est contemplante quantum domina serua etuiua fides mortuae anticellit dialogue 2.20 Better is he that hath actiue the hethat hath contemplatiue Diuinitie let them remember that which Austin saith to their sham evenit indoctum vulgus et rapit caelum The common people winning away as it were by violence the Kingdome of Heauen from them being like Astronomers and Starregasers which alwaies are pointing at it but neuer possesse it or sette foote in it and being in the pulpitte as one a stage bearing the partes and taking vpon them the persons of good men but afterwardes become their owne men againe when as Christ saith in the eight of Iohn if ye would abide in this my saying then should ye be truely my disciples which our Sauiour speaketh to all in generall and therefore much more vnto the minister it was the saying of Prophaine Protagoraes in the Pagane Plato herein agreing with mischeivous Machiueli he is as a madde man that cannot counterfaite Iustice but contrarie wise godly Paule he saith That the wrath of the Lord is reueiled from Heauen vpon all them that hould the trueth of God in vniustice Let all Preachers therefore imitate the patriarch Iacob in taking vnto them both Lea and Rachel that is both life and learning manners and knowledge science and conscience together that I may vse the Allegorie of a Iewish Rabbie who likneth Action vnto Lea and contemplation to Rachel Lea seeming to be deformed or rather not so well fauoured in comparison to Rachel which was most beautifull workes and deedes more harde and laborious then bare speculation when as they doe other wise they shall shew themselues like vnto Iacobs wiues maides Biltha and Zilpha Who did bring forth children which were free they themselues being bound and likewise being themselues most sinnefull children of God did make others good and Godly themselues continuing badde and wicked But would to God they would call to mind whensoeuer they goe aboute to reprehende and reproue the sinnes of the people that which the Heathen Tullie hath in his thirde of his Tusculan Est propruim stultitiae aliorum vitia cernere obliuisci suorum And againe in an other place Omni vitio carere debet is qui in alium paratus est discere And would they would remember that which they reade of that famous Lawgiuer Licurgus who gaue noe lawes but those which he first practised himselfe They may happelie deceaue the ignorant and simple people who as Horace saieth 1. lib. Epist Vertutem verba esse putant vt ligna lucum But beloued the Lord is not mocked who is the searcher of the Hartes and reines And is not as Mercurie to whome onelie tongues are offered and sacrificed but requireth all both inward and outward partes and powers yea holy man perfect and absolute in euerie good worke whose sacrifice is a sorrowfull soule and a contrite harte whose worship consisteth in spirit and trueth and whose offeringes are the fruites of the spirite euen all diuine vertues whatsoeuer wherefore Cyprian saieth verie well in this behalfe Vt Musici cor cum chordis ita ministri mens cum monitionibus conueniret Which cannot be