fables as shadowes of some other truth as that these mortall creatures supposed Gods and Idolles of the Gentles were in a manner conuerted into such brute beasts by their vncleane actions Againe we finde in the holy scriptures that Satan transformed him selfe in to an Angell of light 2. Cor. 11.13 that the true Angels of God haue oftentimes takeÌ„ vnto them the shapes forms of men in which they haue appeared when they haue beene sente from Heauen downe into the earth and whereby they haue not only spoken vnto men but also eaten and druncken with men Yea we shall reade in the ould Testament and new in manie places that the Lord God himselfe appeareth vnto his saints and seruants in diuers semblances and fashions but especially in the forme of fire As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell when he led them throughe the wildernesse in a Pillour of fire Exod. 13. and vnto the disciples and Apostles when the Holy Ghost descended in the shape of fire clouen tounges whervpon Austin vseth these words Hoc enim ele mentum est magnum sacramentum De Symb ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes as God the Father in the shape of a man when he came to Abraham sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue when he appeared to Iohn Baptist after Christs baptisme Math. 3. But none of these before mentioned did keepe those shapes and seÌ„blances which they tooke or seemed to take vpon them but forsooke them immediately after they had perfourmed what they would by that meanes But our Sauiour Christ Iesus wheÌ„ he was thus manifested in our flesh he tooke it not vpoÌ„ him for a time but perpetually euen to be our eternall mediatour both God and man world without end and to continewe a preist for euer after the order of Melchesidecke And here we are to note how properly the Apostle writeth when he here setteth downe that God was manifested in the fleash and not the Godhead speaking as the logitians say in the contract but not in the Abstract being true in the one as appeareth but not in the other as in the Contract because it containeth in it the whole person of Christ consisting of both natures but not in the Abstract for that it considereth the seuerall nature of his diuinitie only which in noe wise can be manifested in the fleash nor be confounded with his humanitie vnlesse we will runne into Eutiches errour and thinke that his manhood was not taken only but also absorpt and consuÌ„pt of his Godhead which is a foule Heresie so that it appeareth euidently what maner of manifestation this was Now therefore only in a word or two lette vs speake of the forme it selfe into which god is here said to be manifested so to passe on to the nexte branche of this misterie because we haue dwelt verie loÌ„g in this alreadie which forme is here said to be in the fleash that is in humaine nature As that which was immortall inuisible incomprehensible and infinite should take vnto it a kind of nature which was mortal uisible comprehensible and finite yea which might be seene touched and handled and like vnto vs in all respects sinne only excepted not by conuerting the Godhead in to manhood but by conioyning the humaine nature to the diuine vniting them both in one person of Christ our mediatour euen as Iohn 1.1 witnesseth that which we haue hard that which we haue seen which we haue looked vpon our hands haue handled of the word of life neither tooke he any other fourme either of any Creature vpon the earth or of any power in heaueÌ„ noe not of any Angell but of the seede of Abraham onely Heb. 2.16 And why because as the Apostle in the same chapter rendreth the Reason for as much as the children were partakers of flesh bloud he also himselfe tooke likewise parte with them Vers 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption as it is often times taken in the scriptures especially in the Epistle to the Romanes for the vnregenerate parte of man contrarie vnto the spirit for then should our Sauiour Christ be subiect vnto sinne as we are which were blasphemie to affirme but for the whole naturall and true essence and substance of a mortal man both of reasonable soule and of humaine fleash subsisting and not of body only least we fall into the Erronious opinion of the Apollinarists And thus much of this maine branche of this greate misterie now of the nexte Iustified in the spirite As this is an annexioÌ„ vnto the words going before so is it an amplification of the former misterie as if the Apostle Paule had said although Christ the sonne of God and God himselfe was manifested in the fleash as he hath set downe more at large Phil. 2. Yet did th◠〈◊〉 most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit as the same is expressed more plainely First by our Apostle Romans 1.4 when he saieth that he was declared mightily to be the son of god touching the spirit of sanctification by the resurrection from the deade as being one notable and notorious action of his supernaturall vertue Secondly by Peter 1.3.18 by an other semblable acte euen the worthy worke of his passion As that he was put to death according to the fleash but was quickned in the spirit And thirdly Iohn 1.14 that the word became fleash and dwelt amongest vs and we sawe the glorie thereof as the glorie of the only begotten sonne of the father full of grace and truth So that to iustifie in this place is not to make or pronounce one Righteous or iust which is not so indeede as this word is taken Luke 16.15 in those words of our Sauiour vnto the Pharisies Ye are they which Iustifie your selues before men but God knoweth your harts c. And Luke 18.14 in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican wheÌ„ he saith that the one departed â—oÌ„ rather Iustified theÌ„ the other And finally as it is taken so often in the Epistle to the Romans where our Apostle handleth that cheife pointe of our Religion euen our Iustification but especially Chap. 3.28 In those words Therfore we coÌ„clude that a man is iustified by faith without the workes of the lawe But this word here signifieth to approue shewe forth or declare a man to be such an one by certaine signes and sure tokens by infallible Arguments and euident demonstrations such as cannot be refelled or refuted As Psal 51. in those words of the Prophet Dauid Against thee alone O Lord haue I sinned and done this euill in thy sight that thou mightest be iustified
as that which may be knowne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest in his workes the inuisible things of God that is his eternall power and Godhead being seene and considered by the creation of the world The word of God The third preacher is the word of God it selfe wherein God himselfe his goodnesse and glorie is preached vnto vs most plainly proclaimed lowdly and described fully and that so perfectly as neither he will require nor we desire any more knowledge as concerning him wherein we may bcholde him most cleerely better then by the light of nature which is as it were in the night and darkely in comparison and that more cuidently then in the looking-glasse of his workes which is but of steele and therefore diuine in respect when as in this as in a myrrour of Christall God is seene openly and face to face and especially in the word of the Gospell the vaile of the temple being rent and Moyses vaile being taken away As our Apostle 2. Cor. 3.18 Notwithstanding I say all which preachers and proclaimers common criers and publike witnesses which euidently testifie and certifie vs of God yet are we so deafe and dull that we wil not nor cannot heare except the Lord boare our eares with the piercer of his spirit as he did the eares of Dauid as he confesseth of himselfe Psal 40.6 Secondly his Truth is also called here Godlinesse Truth in respect of the subiect matter which it containeth which is indeede nothing els but God and that one God in vnitie of substance and three in trinitie of persons and all that is to be knowne of vs concerning him not concealed in his secret will but reuealed in his manifest word euen that which our Sauiour tearmeth Matth. 16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the things which are of God and not of men which Peter vnderstood not when he gaue ill counsell to our Sauiour and therefore was worthily reprooued and called by the name of Satan because he sauoured them not And Paul 1. Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit of God which carnall or naturall man cannot perceaue or conceiue because they are foolishnes vnto them neither can they know or vnderstand them because they are spiritually discerned Againe which Christ nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen heauenly things which are opposite and contrarie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly thinges in the same verse and finally that which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words of eternall life Iob. 6.68 which may be said to be the science of all sciences being the knowledge of the only true God and of him whom he hath sent Christ Iesus being of it selfe life eternall Ioh. 17.3 Yea as Aristole tearmeth his Logicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may it be called euen not the instrument of all instruments but the instruction of all instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the hand and holdfast of the power and horne of our saluation Thirdly and lastly it is called Godlinesse of the end or effect because it maketh or ought to make vs to liue a godly life for as first Dauid saith of the Law Psal 19.9 and of the iudgement thereof that they are true and righteous altogither and then Paul Rom. 7.17 that the law is holy and the commandements holy iust and good So Paul of all Scripture which is giuen by diuine inspiration of God That it is profitable to teach to improoue to correct to instruct in righteousnes that the man of God may bee absolutely perfect to euerie goodworke 2. Tim. 3.17 but especially of the Gospell which is the grace of God The Gospell that bringeth Saluation vnto all men and teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world 2. Tit. 11.22 which neither the golden sentences of Pythagoras nor the Ethnicke Ethicks of Aristotle nor the prophane Morals of Plutarch nor the vertuous Tables of Cebes nor the studious offices of Tullie nor the wise politicks of Lipsius although they shew the way of liuing well and containe in them notable and excellent precepts of ciuill conuersation in all kind of good manners and behauiour are able to effect but onely this powerfull word of Godlinesse which can conuert the soule and make a man on the earth to be as an Angel in heauen before whom all religions and professions which carrie the name of pietie and Godlinesse are confounded and fall as Dagon did before the Arke of the Lord. For as there is but one God which is which was which is to come 1. Apoc. 3. One Iesus Christ which is yesterday to day and the same also for euer 12. Heb. 8. and one holy spirit which is aboue all thorow all and in all 2. Ephes 6. In comparison of whom all other Gods are but Idols all other Sauiours are but Seducers and all other spirits are but euill spirits of illusion Euen so is there but one word of God only which endureth for euer in respect whereof all other wordes are but winde and vanitie and but one truth of Christ which is great and alwaies preuaileth in regard whereof all other verities are but fables and falshood and but one pure and vndefiled religion which al men are bound to confesse professe in comparison whereof all other religions are but ceremonies and superstitions and finally but one sure and sound Godlinesse which all Christians ought onely to know and practise in regard whereof all other shewes and zeales of Holinesse are but impieties impurities and pollutions euen this Godlinesse which our Apostle here mentioneth and I my selfe now commend vnto you which is neither the abhominable Idolatrie of the Papists nor the absurd Vbiquitie of the Lutherans nor the confused communitie of the Famelists nor the Phreneticall extacie of the Brownists nor the phantasie of the Anabaptists but only the pure diuinity of the Protestants which embrace the synceritie of the Gospell Great is the Mysterie As we haue declared what this Godlinesse is Definition of godlines so let vs now in orderspeake of the definition thereof as it is here set down by our Apostle calling it first a Mysterie in regard of the matter therein contained and secondly Great in way of comparison First therefore of the one and then of the other This word Mysterie in the Originall signifieth an hidden secret and not that which is hidden onely but which is holy also of the Grecke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to teach deepe and diuine doctrine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceedeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instiucter or minister of the word of God and Sacraments and therefore the auncient Lattin Fathers alwaies translate this word Sacramentum tanquam sacrum secretum whereupon the foolish and vnlearned Papists tooke the occasion of that their foule error in making so manie Sacraments for wheresoeuer they found this word Mysterium
examples to the people non corpore sed animo non via sed vita non exeundo sed exemplo that is that they would shew themselues patterns and presidents platformes and examples vnto the people in good life godly manners and vertuous behauiour which how necessarie and behoouefull it is Example to them that beleue in 6. things Paul himselfe signifieth when as he chargeth Timothie to be an example vnto thē that beleeue in six things First in the word that is in the doctrine of the Gospel Secondly in conuersation that is in keeping the same and expressing the obedience thereof in all Christian demeanour Thirdly in loue which signifieth what manner of conuersation he requireth euen all deeds of mercie works of charity which are contained vnder loue which is the complement of the law and the accomplishment of the Gospell the olde commandement of the Lord God and the newe commandement of Christ Iesus and containeth in it our two principall dueties both to God and man vpon the which two things doe hang both the law and the prophets Fourthly in the spirit that is in the gifts and graces fruits and effects of the spirit with which both preacher and people ought to be endued Fiftly in faith that is in stedfastly beleeuing the truth of Gods word and certaintie of his promises and in wholy relying vpon the mercies of God the Father and the merits of Christ Iesus his sonne our Sauiour the onely badge and cognisance of true Christians who are onely thereby discerned from Turkes Saracens Moores Indians Barbarians and Infidels whatsoeuer Sixtly and lastly in puritie which is the perfection of all religion when as God is serued and feared in soundnesse and sinceritie simplicitie and singlenesse of heart without all doubting deceit and dissembling which may be as six rules of obseruation and imitation included although not expressed in these wordes of our Apostle To the which if we adde a seuenth particular vertue to make vp a perfect number which is humilitie I hope we shal fully attaine to the meaning of the holy Ghost in this place for that Peter here would especially that they should be types and mirrours of humilitie it is as cleare as the noone-day by the former part of the Antithesis or opposition in the words going before for in steede of the lordly lowlinesse which he wisheth them to abhorre before he commendeth vnto them lowly humilitie as principally requiring the same at their hands and signifieth vnto them that they shall not shew themselues to be Lords ouer Gods heritage if they make themselues examples of meeknes and mildnes modestic and moderation vnto their flocks The like exhortation also doth Paul make to Titus that aboue all things hee shew himselfe an example of good works with vncorrupt doctrine and this generally then particularly how with grauitie and integritie of life and with the wholesome word which cannot be reprooued For doctrine to what end or effect euen twofolde as a double fruit redounding from thence as first to the shame blame of his aduersaries and his own good name and fame that they which withstand may be ashamed hauing nothing concerning you to speake euill of Tit. 2.7.8 Herein following the steps of our Sauiour Christ Iesus who before warned his Disciples and in them al the ministers and preachers of the word of what degree or place soeuer that the light of their life doe shine forth before men c. for these two ends for the good of men and the glorie of God when he saith Let your light so shine before men c. Mat. 5.16 But more especially to this particular vertue of humilitie which our Apostle principally aimeth at in this place Mat. 11.29 Learne of me for I am meeke and lowly in heart c. wishing them to shew themselues examples of humilitie vnto the people as he declared himselfe a president of meeknesse and lowlinesse vnto them and that in heart and not in tongue in deed and not in word in truth and not in shew for the learned ministerie ought so to consult with their science that they correct their conuersatiō according to an vpright conscience and so to frame and fashion their whole life and manners that they being in holy as Christ is holy they righteous as he is righteous and perfect as their heauenly father is perfect their flock may imitate them as they themselues are followers of Christ and that as the word is a rule and square vnto them so they to be a line and leuell a platforme and scantling vnto others Yea they ought to endeuour so to be endued with all the vertues of our Sauiour that if it were possible they might obtaine to his perfection and attaine vnto the measure of his age and fulnesse as Paul exhorteth Eph. 4.13 that all their workes might be nothing els but oracles and their workes miracles that although they be men yet they may liue as Angels and albeit they haue their habitation here on earth yet to haue their conuersation in heauen that they may be called Gods for practising the word as they are tearmed Gods for preaching the Gospell Ioh. 10.35 For they being as Cities scituate vpon an hill as our Sauiour as watchmen placed in a tower as Ezech and as candles set vpon candlesticks as Iohn in the Apocalip ought especially to shew themselues as lights vnto the feete and lanthornes vnto the pathes of the people who are carried with full force and swift streame to follow the steps of their guides and gouernours for as it is in the Prouerb Regis ad exemplum c. Such as the king is such are the commons as the magistrate so the multitude as the ruler so the residue as the Pastour so are the people and as the minister such is the meanie who thinke it lawfull and laudable to treade the same pathes with their teachers who ought to conduct them in life as they doe instruct them in learning In which respect all ministers and preachers ought carefully to looke vnto themselues that they direct their waies according to Gods will and word sith their sinnes are farre greater and more grieuous yea more hainous and horrible then the trespasse of any other being no single solid sinne but double Sinne by example two folde and therefore dangerous and damnable Nam bis peccat qui exemplo peccat For sinne by example is twofold first by sinning himselfe secondly by causing others to fall by following his folly Herein resembling Sathan or Lucifer the great Dragon who when he forsooke his first estate and came tumbling downe out of heauen fell not himselfe alone but drewe downe with his taile as a traine a great number of starres with him Wherupon the best Schooleman verie wittily saith in this behalfe That Magistrates and Ministers when they sinne they doe Peccare in quid essentialiter but all others but in quale accidentaliter But good God what ministers what manners in
this our time in comparison of the daies of olde What face what fashions what forme of a Church in regard of the former state Heretofore haue been holy Byshops Reuerend fathers Zealous preachers Godly liuers Learned writers and constant Martyrs Sed quantum mutamur ab illo howe farre are wee fallen from the puritie and perfection of our predecessours For now as our common shepheards go not before but follow after their sheepe so doe for the most part our spirituall Pastours suffer the people to be an example of good life and Godly conuersation vnto them and giue them good leaue to goe before them into the kingdome of heauen but yet so as they list not themselues to follow after As Augustine of the Churchmen and Cleargie of his time Venit indoctum vulgus rapit coelum nos verò cum tota nostra doctrina ruimus in gehennam But not to inforce this point with any particular application for feare of offence Nam quicquid tetigero vlcus erit For yee know the olde Prouerbe A gauld horse will soone winch and a scabbed head is soone broken Wherefore to passe on to the next wordes THE CROVVNE OF CHRISTIANS 1. PET. 5.4 v. And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glorie IN these wordes as I haue partly declared before are contained two things the first the person that shall reward them that shall shew themselues to be examples of the flocke whom here hee calleth the chiefe shepheard and the time when they shall obtaine the same that is when as he shall appeare first therefore of the one and then the other By chiefe shepheard Christ a Shephard in three respects no doubt in this place our Apostle meaneth our Sauiour Christ Iesus who is our shepheard and that in three respects First generally in that by his heauenly fathers grace prouidence hee prepareth and prouideth granteth and giueth feedeth and filleth vs with all temporall benefits and blessings and all spirituall gifts and graces needfull and necessarie for vs and that with a full hand full horne and full haruest And so is he called our shepheard Psal 23.1 The Lord is my shepheard therefore shall I want nothing He bringeth me into greene pastures and leadeth me to the waters of comfort c. And therefore is called the Shepheard of Israel that leadeth Ioseph like a sheepe Psal 80.1 And in diuers other places of scripture which I cannot stand to repeate Secondly and more particularly in feeding our soules with the spiritual bread of life that Angell foode that heauenly Manna of the word whereby we are nourished and grow vp to be the liuely members of his misticall body in which regard he calleth himselfe a shepheard Ioh. 10.11 as Esay also calleth him 40.11 being that shepheard of whom Dauid was a type mentioned before by Ezec. 34.23 who was such a vigilant heauenly shepheard as Iacob was a worldly who in keeping and watching his flocke was in the day consumed with heate and in the night with frost so that the sleepe departed from his eies Gen. 31.40 such a carefull spirituall shepheard as Dauid was an earthly who followed his Ewes great with young feeding them according to the simplicitie of his heart and guided them according to the discretion of his hands Psal 78.71.72 And finally such a diligent eternall shepheard as the shepheards of Bethlem were temporall shepheards who abode still in the fields and kept watch by night because of their flocke Luk. 2.8 Such a painfull shepheard as gathereth the Lambes with his arme and carrieth them in his bosome and guideth them that are with young as Esay 40.11 saith Such a tender-hearted shepheard as whose bowels yearne within him when he seeth his sheepe scattered or going astray Mat. 9.36 And such a louing shepheard as who if that any of his sheepe bee lost and go astray neuer ceaseth seeking and following after it vntill he finde it and when he hath found it layeth it on his shoulders with ioy and reioicing Luk. 15.4.5 But thirdly and principally is he called a shepheard because he laid downe his life for his sheepe preseruing them with his owne pretious bloud Ioh. 10.11 in which respect he is called the good shepheard in the same place and the great shepheard of the sheepe and therefore great because of the bloud of the euerlasting couenant which he shed for his sheepe Heb. 13.20 and the Prince that feedeth or the princely shepheard of his people Israel Mat. 26. out of Miche 5.2 as Homer calleth the Princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therfore to conclude here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archshepheard as being the head and chiefe of the church insomuch that all other ministers byshops and archbyshops of what degree or dignitie soeuer they be are nothing els but subpastours and vndershepheards vnto him He being that hundred eied-shepheard Argus signified by the Poets that was no idoll or idle shepheard nor once sleepie or slothfull but alwaies watchfull and vigilant being all eies and nothing but an eie to looke ouer his flocke That wise Arcadian shepheard Apollo Nomius who for his feeding of sheepe may well be called Nomius so also for his excellencie aboue all others as hauing no compeere or compagnion may rightly bee tearmed Apollo finally that great Pan and God of all shepheards who hath put downe all other Gods and idoll shepheards and is become himselfe all in all Exceeding therefore and intolerable is the pride and presumption of the Pope and Bishop of Rome in taking vpon him and calling himselfe Vniuersall Bishop head of the Church and Lord of all bereauing and robbing Christ of his honor wherein he sheweth himselfe to be the verie Antichrist a woolfe an Hienna an Hypocrite and hireling a theefe and robber But the vse hereof vnto vs to apply it to our selues is twofold both which our Sauiour teacheth and telleth vs himselfe that if he be our Shepheard our chiefe shepheard that first wee ought to heare his voice Ioh. 10.3 that is not to heare it only with the outward eares of our body but with the inward eares of our soules but also to beleeue it faithfully in our harts to keepe it obediently in the actions of our life and conuersation and to beare fruit and to bring foorth with Patience some thirtie some sixtie c. For not the hearers of the lawe but the doers c. Iames. And blessed are they that heare the word of God and keepe it Luk. 11. And finally whosoeuer heareth my word and doth the same c. Mat. 7. And againe his voice and not the voice of any stranger nor of any other not the voice of any risen againe from the dead nor of any Angell comming from heauen that is only the truth of his word and Gospell Secondly that we ought to follow him as he is our Shepheard Ioh. 10.4 and to flie from a stranger or any other whatsoeuer
shall receiue differeth from all other crownes in two respects signified by these two adiuncts annexed vnto the same by the Apostles As first in that it is a crowne of glorie and secondly in that it is incorruptible Aristotle affirmeth in his Ethickes vertue to bee only bonum landabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adiunct thereof but his felicitie to be bonum honorabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adiunct of it as farre surpassing vertue and all other things in the world But our Apostle goeth farre beyond the philosopher in promising a blessednesse to the elect and the faithfull which farre surmounteth this Ethick and Ethnicke happines not a gift of honour but a guerdon of glorie that as the giuer thereof is called the king of glorie and the place where this shall be bestowed is tearmed the kingdome of glorie and as his spouse is also glorious within and as his Angels in heauen sing nothing els but glorie to God on high and and his Saints on earth but glorie be to the Father and to the Sonne c. and as nothing but glorious things are spoken of his Citie so he giueth nothing els but a a crowne of glorie We reade of Princely crownes Royall crownes Imperiall crownes and we heare of the Popes Triple crowne and all these for matter and mettall of fine pure golde for forme and fashion most curiously wrought according to the skill and cunning of the Artificer pollished and garnished with flower-deluces and pomgranets with other varieties embelished and enameled with most flourishing and Orient colours beautified and beset with precious stones and pearles of great price But none of all these is like to this crowne of glorie which he hath prepared for the elect For if the streets of the Citie of God be of pure golde and shining christall and the walles of the same of precious stones and the gates thereof of pearles whatshal the crowne belonging to this kingdome be who is able to expresse the glorie of it or to what glorious thing in the world may it be compared I must needes crie out and say with the Poet putting my selfe to silence Ingenium fateor transcendit gloria doni Materia vires exuperante meas If I had the tongue of men and Angels I were not able to discipher it asit deserueth for sooner shall a man measure the heauen with his spanne hold the winde in his fist ande containe the maine sea in a vessell then declare the excellencie of this crown which is not onely a crowne of glorie but hath diuers other titles of preheminence giuen vnto it which all shall be partakers of which are possessours of the same As 2. Tim. 4.8 It is called a Crowne of righteousnesse by the imputation and participation of our Sauiours righteousnesse And Iames 1.12 the Apostle tearmeth it as also Iohn Apocal. 2.10 a Crowne of life because those that haue the same shall be partakers of life eternall and finally Apocalips 12.1 a Crowne of starres because they that shall receiue this crowne shall shine as the stars for euer and euer Not to speake of other crownes not found in the Scriptures but in the Fathers as of the crowne of virgins the crowne of Doctours the crowne of Martyrs and the triple crowne which Augustine mentioneth in his 243. Epistle to Cyrill being tolde thereof by Hierom himselfe whom he there saith he saw and talked withall in his vision because I deeme Auguistin not to be the Author of that Epistle so I doubt of the truth of these things because we haue no euidence of them in the written word We leaue therfore this Adiunct and come to the next which is that this is not onely a crowne but also an incorruptible crowne Our Apostle hauing vsed here in this reward which he promiseth and propoundeth a metaphore or borrowed speech taken from wrastlers and champions from their manner of crowning after they haue lawfully striuen and vanquished nowe notwithstanding he seemeth to shew a difference in this word betweene this crowne and their crowne in that this is incourruptible but theirs to be subiect to corruption notably amplifying the excellencie of the reward Likewise the Apostle Paul doth the like but more fully following this Metaphore 1. Cor. 9.25 Euerie man that trieth maistries abstaineth from althings and they doe it to obtaine a corruptible crown but we for an incorruptible crowne The word which our Apostle vseth in the Originall is verie significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which cannot perish or vanish weare or waste away being a Metaphore taken from flowers which after they be gathered doe soone and sodainly wither fade away or from the bodies of men which by labour are enfeebled by age decayed and by sicknesse consume away and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hereby that not only all other crownes but also all other things should be corrupted and come to nothing and only this to continue for euer and therefore farre excelling all other rewards whatsoeuer For what is there in the world so sound and substantiall that is not transitorie and subiect to corruption Gold the most solid mettall of all others yet in time it weareth away The Adamant though otherwise not to be broken by Goates bloud mouldreth in pieces Yea the sunne shall be darkened the moone shall loose her light all the powers of heauen shal be shaken and the heauens themselues shal wax olde as doth a garment according to that of the Poet Tempus edaxrerum that is as our Beaucleark interpreteth it Eld eateth al things onely this thing this reward this crowne remaineth and abideth for euer All other things whatsoeuer whether they be rich araie siluer golde iemmowes or iewels either the mothe freateth or canker corrupteth or theeues breake through and steale them Let vs therefore laie vp onely this treasure in heauen ayme onely at this crowne seeke onely this glorie labour onely to reape and receiue this reward for this treasure is onely sure this pleasure onely sincere this reward onely remaining this crowne onely incorruptible finally this glorie onely euerlasting Tigranes king of Armenia said of his roial golden crowne considering the heauie burden of his chargeable gouernment that to weare and beare a crowne was not so happie as honourable nay so honourable as hard and that therefore if it were to take againe he would not vouchasafe to stoupe for it if he found it lying on the ground But this Crowne of which our Apostle speaketh and the chiefe shepheard giueth cannot be tearmed hard because our Sauiour often offereth and profereth the same now doth promise and hereafter will performe it vnto vs and yet withall honourable for it is a crowne of glorie yea and happy too because it maketh vs happy and blessed yea and euerlasting happy because it is an incorruptible crowne and that therefore all men of euerre degree state and condition young and olde
vnholy Arch-heretike or Antichrist whatsoeuer But of him which is here said to be especially holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue all other who onely giueth it and in whose name and for whose sake it is onely giuen And thus much and no more would I speake of these words so finish this first principal part of my text but that our aduersaries the Papists who absurdly abuse this place Catholiks as they do many other wresting it to their Hypocriticall purpose and forcing it to stablish their Hereticall doctrine doe vrge me to contend with them in a matter contrarie to manifest truth Seing that they are not ashamed corruptly to depraue these words in confirmation of their forged Sacrament of extreame vnction and applying them vnto themselues grossely after this manner The Popish forged Sacrament of extream vnction That by this ointment the Apostle here meaneth nothing els but extreame vnction and that it onely appertaineth vnto them because they are Catholike and that they haue the same as the Apostle saith from him that is holy that is from their holy father the Pope and Byshop of Rome First therefore of their vnction what affinitie it hath with this our ointment Secondly how fitly they may be called Catholikes as Iohn tearmeth this his Epistle Catholike And thirdly what agreement there is betweene him that is here called holy and their holy or rather vnholy Father the Pope For the first their extreame vnction the Catholikes describe the same after this manner The matter As for matter to consist of oyle oliue consecrated by a Byshop the vse thereof to anoile the sicke aboue and beneath forward and backward vpon the eies eares mouth nose hands and feete a man vpon the reines of the backe and a woman vpon the belly filthy to speake of vs and more filthy to be done of them because say they concupiscence raigneth most in those parts The forme For forme the words of the Priest in the time of the annointing The vse the effect thereof to put away forgotten sinnes and to purge all veniall sinne committed by mispending our sences a Sacrament as they tearme it comfortable to the soule and healthfull to the body as farre forth as it is expedient the holy Ghost strengthening the weake with grace against the violent assaults of the Diuell and the fearefull terrour of death other circumstances and ceremonies belonging here vnto these The circūstances ceremonies therof The minister thereof sent for by the patient who must first be confessed of his mortall sinnes and receiue absolution then humbly desire for Gods sake this extreame vnction And if happily the party want any of the fore-named members then must the next adioyning parts vnto the same be anoiled for this reason as they alleadge because they haue those members grounded in the soule But with this double caueat First that the persons that are capable of this vnction must be men and women which haue reason discretion and deuotion to require and request the same and not babes or infants and those such as lie in perill of death by Gods visitation and not by violence of warre or at the time of execution This Laurence Vaux that compendious compiler in English of Catholike Catechismes But Kamnisius that Canon of Catholikes and pillar of Poperie in his Catechisme first saith as concerning this vnction that we must beleeue whatsoeuer the Catholike Church hath constantly taught Then he defineth the same after this manner To be an holy signe instituted in consecrated oyle as whereby heauenly vertue is applyed to the sicke for the health not onely of the soule but also of the body by diuine institution I come as neere his owne words as I can And goeth further in bringing in the testimonie of of Iames the Apostle in confirmation hereof Chap. 5.14 Is any sicke among you Let him call vpon the Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord c. This as a precept and withall alleadging the example of the Apostles for practise thereof Mark 6.13 that they annointed many that were sick with oyle and healed them And the Tridentine Councell denounceth a fourefold Anathema or bitter curse against all those that shall not acknowledge and accept the foresaid extreame vnction as a Sacrament with all the ceremonies belonging thereunto before mentioned But Bellarmine the great Champion of Rome and refiner of many grosse errours of other drossie Papists although he seeme not in euerie respect to admit the former doctrine but maketh exception of that place of Marke as that the oyle there not to be the verie Sacrament of vnction but onely a figure shadowing and insinuation of the same Herein warring and iarring from the rest of his fellowes in this answering vnto his name yet in effect doth he conclude and confirme that which the other said before All which let vs consider and compare the oyle of Iames with the ointment of Iohn and the Apostles annointing with the Priests anoiling Theirs a materiall oyle of oliues ours the spirituall ointment of the holy Ghost theirs hallowed by a Romish Byshop ours sanctified by the great Byshop of our soules Christ Iesus theirs outwardly anoiling the bodie ours inwardly annointing the soul theirs against corporall diseases ours against spirituall sicknesses theirs at the perill and point of death ours at all times and seasons theirs must needs haue confession going before ours faith the onely meanes to obtaine the same and theirs not for infants in any wise ours for babes for so our Apostle calleth these that are here said to haue this ointment Now to trie their extreame vnction how it is allowable by the touchstone of the word of God and agreeable to the analogie of faith Catholikes high traitors against God first in making it a Sacrament First we accuse them of high treason against the diuine maiestie of God for forging this and other sacraments seales when as he himselfe hath ordained and appointed but two only as his Petty or Priuy seale of Baptisme and his great or broad seale of Eucharist for which they may truely be tearmed Sacramentaries themselues as they falsely call vs. Secondly in the matter and element thereof they shew themselues absurd when as they say that a Byshop must needs consecrate the same when as they make any common hedge-priest among them sufficient to consecrate the greatest Sacrament of all other as they will not denie of the Lords supper by vttering onely these words Hoc est corpus meum which they therefore call the words of consecration Thirdly in the vse ridiculous and filthie in anoiling a woman on the belly no holy action but an vnseemely gesture not to be named with pure lippes nor to be heard with chast eares for the forme without forme the words of the Priest not the written word of God when as in euerie Sacrament
first placed wisedome and then knowledge as in the 1. Cor. 14.1 Among all spirituall gists Paul preferreth prophesie which cānot be without knowledge as being an effect thereof as without the which we should blūder in blindnesse grope as it were at noone day and finally fall into the darke dungeon of errour As our Sauiour vnto the Scribes and Pharises in the Gospell You erre not knowing the Scriptures nor the power of God First reproouing them of errour afterwards obraiding against them the cause thereof euen want of knowledge whereas contrariwise the hauing of knowledge is a light vnto our feete and a lanterne vnto our pathes whereby the eies of our soules are opened the vnderstāding of our minds is illuminated and the powers of our harts are enlarged to conceiue and perceiue those things that belong both to this life and the life to come If then knowledge be such an excellent thing with what studie and endeuour yea and with what pains and importunitie ought we to labour to attaine vnto it Euen to leaue no meanes vnwrought no waies vnsought that we may be possessors of so precious a Iewell and so inualuable a treasure And so to seeke after knowledge that we care not for it alone and contemne al other things as not so to stuffe and puffe vp our selues therewith as that we doe not as the Apostle forewarneth Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to ioyne with our knowledge charitie with our science conscience with our speculation practise and with our contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 action This being that sweete coupling and louely lincke which the word of God commandeth and commendeth vnto vs the one being friuolous and vnfruitful without the other as knowledge without charitie to be nothing els but madnesse as Festus thought of Paules knowledge when hee obiected against him that too much learning had made him mad or vanitie That knowledge puffeth vp but charitie edifieth And charitie without knowledge to bee nothing els but a fond affection and a deuout dotage but both these combined togither like two twins with two wings equally poised shall giue vs a speedie flight vp into the heauenly aire of the paradise of God for the one being seasoned with the other will make them both sauorie and sweete in the taste both of God and man So shall there bee neither errour in our knowledge nor default in our Action which all Christians ought especially to looke vnto As hereupon Aug he saith Cum cognitio actio dona sint Dei beatum hominem faciant sicut in cognitione cauendus est error sic in actione cauenda est nequitia Errat autem quisquis putat veritatem se posse cognoscere cum ad huc nequitèr viuat De Agone Christi cap. 13. Aug. de Agone Chri. cap. 13. And therefore Peter giueth the like caueat vnto those vnto whom he writeth in the conclusion of his latter Epistle and the two last verses That seeing they had the knowledge of the Scriptures they should beware least they fall not from the stedfastnesse of the truth by being plucked away by the errour of the wicked but should growe vp more and more in grace and knowledge 2. Pet. 3.17 But what shall we saie to the counterfaite Catholiks of the Church of Rome among whom although they bragge and boast of their knowledge and charitie it is nothing els but an Odissea of errors Odissea errorum Ilias malorum and an Ilias of euils that I may vse the prouerbs although profaine yet properly applied vnto them whose knowledge is nothing els but ignorance and their religion Idolatrie their learning errour their life euill their doctrine heresie and their deuotion hypocrisie who are blinde leaders of the blinde telling the people that Images are lay-mens bookes Canis in precepi and teaching them that ignorance is the mother of deuction being themselues like the dogge in the manger and semblable to the Scribes and Pharises of whom our Sauiour because they shut vp the kingdome of heauen before men neither going in themselues nor suffering them that would enter to come in Mat. 23.13 And as those Heretikes of whom Aug Superbi sunt non possunt discere quia credere nolunt De Agone Christi cap. 15. or as he saith afterwards in the same booke of the Manichees Tam caeci sunt isti vt scripturas manifestas non intelligant aut tam negligentes salutis suae vt omnino non legant cap. 28. And as for the common sort of them which are contemptuous recusants and Non communicants are they not altogither nusled and misled of them only in superstitious ceremonies without anie smacke or tacke of anie sound Christian doctrine As though the same concerned them not perswading them to make more account of a mumbled masse and mattens then of the Diuine truth of the Gospell So that of them also may it be said in this respect as Aug in the same booke and Chap of the same Heretikes Sed isti homines decipiunt eos qui negligentes sunt in Catholica fide ipsam fidem suam quae in scripturis manifesta est nolunt discere quod est grauius multum dolendum cum in Catholica fide negligenter versantur Haereticis diligenter aures accommodant by whose perswasion the simpler sort are so hardly confirmed in obstinacie and contumacie that with the deafe Adder they will stoppe their eares and will not heare the voice of the charmer charme he neuer so wisely that I may vse the wordes of the Prophet Danid Great therefore was the effect of this excellent ointment whereby they were made partakers of so heauenly a blessing an happie and thtise happy estate in comparison of those miserable Ideots which dissolutely neglect knowledge of those wretched castawaies which stubbornly contemne so gracious a gift and finally of those of the accursed crue which of set purpose withstand and gamesay the truth of Christs Gospell against their own consciences Of which three sorts of the enemies of knowledge there are too manie in these daies which is most lamentable in this noone light of the Gospel And this of knowledge in generall But to come to the verie words of our Apostle who saith not here that they haue onely a bare and naked knowledge but an excellent absolute and perfect knowledge euen that they knowe all things then the which there cannot bee a more bountiful blessing bestowed vpon any the children of God in this life being the faithfull performance of that sweete promise which God made first by the Prophets in the olde testament and after in the new testament by Christ himselfe As first that of Esay 54.13 rehearsed by our Sauiour Ioh. 6.45 They shall all be taught of God Againe that of Ieremy 31.33 repeated by the author of the Hebrewes ch 10.16 Behold this is the new couenant that I will make with the house of Israel After those daies saith the Lord I will put
euerie Christian but also both apt to Catechise the ignorant and able to confound the aduersarie as Paul requireth in euerie Pastor So that now if euer in this last age of the Church is as it were the ripest haruest of the Lord the complement of the auncient prophesies and the fulfilling of the former promises There remaineth now no more but this euen the expecting of the comming of the Lord of the haruest himselfe of whom all the elect and the faithfull may reape and receiue that reward of their knowledge which our Sauiour himselfe hath set downe in the Gospell euen life euerlasting which God the Father grant vs Iohn 17. who hath promised the same vnto vs in his word Christ Iesus giue vnto vs that hath purchased the same for vs by his bloud and the holy Ghost bestow vpon vs who hath confirmed the same by this vnction To whom being three persons and one immortal inuisible and onely wise God be all praise honour glorie power dominion and maiestie both now and for euer Amen FINIS A FESTIVALL SERMON ON THE NAtiuitie of Christ 1. TIM 3.16 And without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleened on in the world and receiued vp into glorie THE Apostle Paul writing to his scholer Timothie whether Elder or Euangelist Doctour or Pastour Byshop or Archbishop of Ephesus in the primitiue church after he had described vnto him in most liuely flourishing and orient colours the office both of a Byshop and Deacon the two most necessarie functions in the Churh of God established by Christ with all the adiuncts properties qualities duties and complements belonging vnto them both from the beginning of this chappter vnto the 15. verse thereof and to what end and purpose euen that Timothy might know how to behaue himselfe in Pauls absence in the house of God Which house of God because he mentioned it he taketh occasion to define the same euen to be the Church of God the pillour and ground of truth And taking his hint as it were from the last word of the definition in the verse immediately before which is truth he taketh the like occasion to define the same truth and so as it were descending downe from one thing vnto another The parts of this text first defineth what that truth is although he call it by another name euen Godlinesse and then setteth downe the parts of it But before we come either to the one or to the other he prefixeth a Preface before So that this text might seeme to consist of three parts Preface of a Preface in the first words Without controuersie of a definition of Godlinesse or truth in the next A definitiō Great u the mysterie of Godlinesse and finally of a description A description or rather an enumeration of the parts thereof being six in number Which is God manifested in the slesh iustafied in the spirit c. So that if you will you may call this text a short summe or symbole of our faith or an halfe creed containing 6. Articles or a small Catechisme consisting of 6. parts or a breuiarie of christian religion comprehended in 6. principall points or an Epitome of the Gospell comprised in 6. Aphorismes of diuinitie to conclude it may be tearmed the tree of truth which hath 6. branches The tree of truth the first and lowest branch toucheth the earth and the highest and top branche reacheth to the heauens not vnlike to a pleasant fountain or welspring that deuideth it selfe into six streames But of these things seuerally as they lie in order in the text Without controuersie It is the common course and custome of the holy ghost and of the holy prophets and Apostles the penclearkes and secretaries of the spirit of God thorow out the whole Scriptures whensoeuer they mention anie matter of waight or moment whither it be wonder or miracle strange in our eies and hard to be beleeuede or oracle and misterie darke to be conceiued and obscure to be vnderstood or an heauie iudgment and punishment to be powred vpon the wicked or a gratious benefit and blessing to be bestowed vpon the Godly or any other thing that doth most neerely concerne our soules health and saluation before they pronounce the one or denounce the other to the comfort and consolation of the elect and to the terror and horror of the reprobate to prefixe a preface before the same for to rouse vp their heauie soules to waken their sleepie hearts to quicken their dull spirits and to stirre vp their deafe eares heedfully to heare and reuerently to regard that which followeth that they might make vse and take profit in faithfully beleeuing and willingly allowing and approuing that which God commendeth and commaundeth in his word As namely that most ordinarie preface both in the olde new testament Ecce Behold as also that so common among the Prophets Thus saith the Lord likewise that so often in the Gospell of our Sauiour I say vnto you and verily I say vnto you and againe verely verely I say vnto you And finally that which is so vsual with Paul to keepe our selues within the compasse of our Apostle and of his Epistle yea this first Epistle to Timothy It is a true saying and by all meanes worthy to be receiued 1.15.3 1. and 4.9 But this which is here vsed passeth all the rest being an affirmation of the Apostle with all asseuerance and a confirmation with all assurance Signifying hereby that the matter which followeth is without all doubt question or controuersie yea as the word it selfe purporteth in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est certum compertum concessum confessum ab omnibus as being certaine sure granted and confessed of al men and that therefore it is to be attended on diligently receiued carefully kept saithfully Against which if any obiect that this is not onely not granted of some but a so vtterly gainsaied and not onely doubted of but flatly denied of manie as first of Atheists who neither acknowledge God nor Christ Secondly of the Iewes to whom this misterie is an offence Thirdly of the Gentiles to whom this Godlinesse is foolishnesse Fourthly Turkes and Saracens to whom this truth is a fable Fiftly of Heretikes to whom this doctrine is nothing els but errour and falshood As namely of the Martionites that denie Christ to be manifested in the flesh of the Arrians that denie him to be iustified in the spirit of the Saduces that say there are no Angels nor spirits and therefore that Christ could not be seene of Angels As also some Infidels who neuer yet heard of Christ and likewise many worldlings which neuer as yet beleeued on Christ And lastly of the Apellites Christolites and Carpocratians which gainsay Christ to haue been taken vp and ascended into heauen but onely his Godhead and Diuinitie and
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
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
was commonly called and accompted to be soueraigne monarch of all the kinges keysars and conquerours of the earth And iniurious to be borne with in pietie as it should seeme for a base Nazarite and a rude Galeleā to deface Moyses disgrace God to abrogate the Law abolish the ordinances to frustrate circūsition and annihilate former cerimonies as the offēded Iewes did obiect against him And in stead thereof to ordaine two new sacraments one of water an other of wine to bring in a new doctrine euen the Gospell for the former prophets appointed by the Lord to assigne new Apostles of his owne making neuer harde of before All these thinges were not only maruelous but also odious and dangerous in respect of his person and therefore a deepe point of this misterie of godlinesse Secondly in regard of the preaching it selfe Preaching being at this time but a broaching of folly and therefore called by Paule according to the common crooked and corrupt Iudgement of the world the foolishnesse of preaching being taken for madnesse to crie as Iohn Baptist did in the wildernesse and our Sauiour himselfe did in the temple Preachers being called mad men as that son of the Prophet was in Iehues time 2. Kinges 9.11 drūckardes as the Apostles were said to be druncke with new wine Acts. 2. And bablers as Paule was termed of the Athenians Acts. 17. disturbers of states and common wealthes as Elias was called by Ahab a troubler of Israell 18.17 as Micheah likewise the same by Ahab an vnhappie Prophet 1. kin 22.8 and as Ieremias a discourager of the people by the princes of Iudea Ierem 21.3 And as Amos a conspiratour by Amaziah the priest Amos 10. yea as our Sauiour Chist Iesus himselfe of the high preist scribes a peruerter of the people a forbidder to paye tribute to Cesar an affecter of a kingdome Luke 23.2 As Stephen of the people elders and Scribes a blasphemer Act. 6.11 And Paule by Tertullus to be a pestilent fellow a mouer of sedition among all the Iewes and a cheife maintainer of the sect of the Nazarites Act. 24.8 Againe for the manner of this preaching contemned and condemned of all men because it was not only bare and naked without a signe to countenance and confirme it and therfore a scandall to the Iewes but also plaine and simple without wisdome of words to shew setit fourth and therefore folly to the Grecians 1. Col. 1.2 And besides for the men that did preach being homely and rude poore fishermen verie simple ignorant and vnlearned Ideots Lastly in respect of the persons that were preached vnto prophaine Panims godlesse Pagans Idolatours Gentiles superstitious Grecians to whome to preach is as it is in the Prov. Surdo narrare fabulam euen to speake to dead and deafe men deafe in obstinacie and dead in sin giuen ouer to vanitie nusseled in ignorance blundering in blindnesse and almost cast of into a reprobate sense euen as blockes stockes and stones like vnto the Idoles which they worshipped in whome neither the plowe of preaching could make any furrow nor the seede of the Gospell take any roote because neither the dewe of Gods grace could mollifie the soule of their hearts nor the sunshine of his blessing fructifie the ministerie of his word in their soules Notwithstanding all which see the misterie beholde the wonder how this is brought to passe for the person though a vile woorme yet a glorious Archangell or Prince of angelles thought a meane mortall man yet a mightie and immortall God though a son borne and a child giuen yet an euerlasting father and the auncient of daies Secondly for preaching though folly to men yet the wisdōe of God though an offēce both to the Iewes and Gentiles yet the power of God vnto saluation to the Iewes first and also to the Gentiles though a stumblinge blocke yet a sweete baite whereby many soules were caught by the hookes of the Gospell And for the preachers though poore fisher men yet powrfull fishers of men though rude Galileans yet honorable Apostles though not puffed vp with humaine knowledge yet inspired with heauenly wisedome And finally the persons that were preached vnto though Gētiles by generatiō yet Israelites by regeneration though children of truth yet of stones made the sonnes of Abraha though aliants and strangers from the cōmon wealth of Israell yet free denisons cittizens with the saints This therefore is the Lords doing to vse the words of the Psalmist it is meruelous in our eyes yet although maruelous and mistical found by blessed proofe and happie experience to be performed in vs which were sometimes Gentiles but now christians by the greate power and gracious prouidence of God But why was God manifested in the fleash Iustified in the spirit preached vnto the Gētiles because otherwise he could not be beleeued in the world so that with out this cause going before the effecte which answeareth in the next brāch could neuer haue followed for as the prophet Esaie who should beleeue our report or to whōe is the arme of the Lord reuieled and as the apostle Paule How shall they beleeue in him of whome they haue not hard and how shall they heare without a preacher so that faith must needes come by hearing and hearing by the word of God preached Esaie 5.3.1 Rom. 10.15.16.17 But who preached not the workes of God by the creation of the world although they after a sorte doe make manifest that which may be knowne of God they visible shewing the inuisible thinges of him that is his eternall power and godhead Rom. 1.19.20 and albeit as the Prophet Dauid saith The heauens declare the glorie of god the firmament sheweth forth his handie workes Psal 19.1 For these were but dumbe teachers and the text intendiment of there teaching was only this that there was a God that made the world But the worde of God by the mouth and ministerie of man speaking preachers which did plainely publish and proclaime not by ocular demonstration as the other but auricular declaration and oracular manifestation and the texte and drifte of their preaching being more and a greater misterie euen God manifested in the fleash that saued the world And these not such preachers as Iacob who said only that Siloam should come Gen. 4.9 As Moyses that the Lord would raise vppe a prophet like vnto him Deut. 18. as Balaam that a starre should rise out of Iacob c. Numb 24. As Dauid I will preach the lawe whereof the Lord c. As Esay that a virgin shall beare a child and so forth Esaie 7. As Daniell that the most holy shall be annointed Dan. 9. For all these were but propheticall Preachers only such as saw him a farre of such as promised him to cōe in dwe time But these both Euangelicall and Apostolicall such as were eie-witnesses and eare-witnesses of his comming such as in presence pointed at him vnto the people or
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
shewes by their bendinges and bowinges mocking and mowinges windinges and turninges and such like vnseemly gesture by their adoration eleuation and exaltation the shamelesse shaueling that celebrateth this Sacrifice or rather committeth this sacriledge not without most horrible blasphemie dealeth with the baked God which they call an host euen as a cat doth with a mouse who after they haue dalied with it daÌ„dled it towsed tossed it two fro vpward and downeward forward and backward at the last the iest turning into earnest he choppeth it vp at one bitte flesh bloud bones and all To conclude their whole religion consisteth of nothing els but of raggs and reliques ringing and singing censing and sancting shaning and shriuing thereby shragging the purses of the poore people and all this in shew of sanctimonie and sinceritie and being indeede nothnig els but deceite dissembling And lastly in those their goodlie deedes of Charitie which carrie the greatest shew of good workes when as they build Churches erect monasteries found collegies Hospitalls Frieries and nunneries and other Religious howses where by they indeauour to merite their Saluation and get wordly commendation to be hallowed in heauen of God and honored in earth of men what doe they els but shew themselues to be Hypocriticall and Pharisiecall dissemblers and what are those their good deedes anie thing els but Splendida peccata being without faith seeing that as the Apostle saith what soeuer is not of faith is sinne for all their good intent for although as Austin saith Intentio facit opus bonum yet must we take therewithall that which followeth after Sed fides dirigit intentionem For as the same Apostle saith in another place Without faith it is vnpossible to please God So that for all their greate costs and charges thus vainegloriously bestowed howsoeuer perhappes praise worthie before men yet without regard and guerdon before God they may be likened to the woman which had the bloodie flixe meÌ„tioned in the Gospell who had spent all her substance and bestowed all her goods vpon Phisitions for remedie of her disease but could not be healed orhealped of anie and noe marueile seeing that the best workes that anie regenerat man in the world can doe with the liueliest faith the strongest hope with the colourablest intente and to the best ende that may be can not purchase anie sparke of grace or droppe of mercie by deserte at the hands of God for as our Sauiour saith in the Gospell When we haue doune all that we can yet are we vnprofitable seruants What then shall be come of those glorious workes of the Papists which they bouldly affirme to merite being died and tincte in the precious bloud of our Sauiour Christ and therefore must needes be acceptable and gratious in the sight of God euen they shal be in accompt vnto the Lord as was Iesabell vnto Iehu who although shee cleared her eyes and painted her face with ruddie coullours and other pleasant hewes thereby to seeme faire to escape the furie of Iehu yet for all that did he according to the commandment of God perfourme the Iudgement of the Lord vpon her with out anie regard of her beautie or anie other respect whatsoeuer But to leaue the Papists and to come neare ourselues here present if anie shall in this congregation vse to frequent diuine seruice and sermons seeming to be a zealous Professour of the Religion now sette vppe by publike Authoritie for feare of incurring the daunger of the Lawe prouided in this behalfe or els to be well esteemed of and deemed of his neighboures as an ordinarie liuer and ordinarie professour in the towne and parish where he dwelleth and not for the truthes sake as a faithfull Christian and his conscience cause verily he is nothing els but a carnall gospeller and a time seruer nothing at all differing in this from the dissembling Pharisies and Hypocriticall papists in dallying with God and making a mocke of his word then the which their can be no wickednesse worse noe sinne more hainous nor noe vice more odious in the sight of God for as Tully saith in the first of offices Totius Iustitiae nulia pars capitalior est quam â—arum qui tum quum maxime fallunt id agunt vt viri boni esse videantur In consideration of which dissembling nature and deceitfull minde of man in generall Seneca he crieth out in his Hippolitus in the person of Theseus which may also be truely verified of this our dowbling and coulourable age Ouita fallax abditos sensus geris animisque pulchram turbidis faciem induis pudor impudentem calat audacem quies pietas nefandum vera fallaces produnt simulantque molles dura For of what degree estate and order of men in this time may not that of Homer be truely sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Chytreus Translateth these words Qui bona dicebant animis praua struebant Who speake roses but sauour of wormewoode Their words being sweeter then honie softer then butter smoother then oile but hauing warre in their hartes hauing a shew of godlinesse a semblance of zeale in outward profession and deuotion but vtterly denying the power thereof in their life and conuersation But let all such in this behalfe follow the good holesome counsell of a heathen Philosopher euen Plato in his Epist to Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Tullie saith in his second booke Denatura Deorum of the worshippers of the heathen Gods much more may it be said of the seruice of the only true and euerlasting God Cultus Deorum est optimus idemque castissimus atque sanctissimus Plenissimusque pietatis vt eas semper pura integra incorrupta mente voce veneremur And as our sauiour himselfe saith in the fourth of Iohn God is a spirite and they that worship him must worship him in spirite and trueth And as he saith in another place not euerie one that saith vnto me Lord Lord shall enter into the kingedome of heaueÌ„ but he that doth the will of my father which is in heauen And thus much for these words which I haue reade vnto you FINIS
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