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
my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
therefore saith our Sauiour againe That to know the times and seasons hath the Father only put in his owne power Act. 1.17 Lastly how could these men know all things when as Paul saith that our knowledge is vnperfect and that we know but in part now that is in the world but that then that is hereafter in the life to come wee shall know euen as we are knowne 1. Cor 13.12 And againe the same Apostle before in the same Epistle saith That if any man thinke that he knoweth any thing 1. Cor. 8.2 hee knoweth nothing yet as he ought to know yea and this modestie had the learnedst and the wisest of all the heathen Philosophers by the Oracle of Apollo himselfe euen Socrates to acknowledge of himselfe that this one thing he knew that he knew nothing What then shall we say to all this Euen briefly and in a word thus That for the knowledge they had and for all those things they knewe of which noe doubt they had a great measure by the benefit of the annointing which they had receiued they did not knowe the same of themselues as of their owne wit labour industrie desert or dignitie but that they were endued therewith by the gift and grace of the holy Ghost and that therefore they were humbly and thankfully to referre and resigne all their vnderstanding vnto the spirit of God by whose blessing they had receiued the same or els thus all those things which they knew were neither erronious lies nor false fables nor humane precepts nor vnwritten verities nor doubtfull dreames but the sound and holesome syncere holy truth of Christs Gospell infused in their soules by the sweet influence of this precious ointment and instilled into their hearts by the heauenly dewe of diuine grace Or againe thus that indeed they perfectly knew all those things that were necessarie vnto their soules health and saluation that is Christ and him crucified Iesus and the Resurrection which was so sufficient for thē as that they needed no other secular know ledge or carnall wisedome of any humane and prophane Artes and sciences whatsoeuer for as a learned writer saith The Apostle writeth not here vnto these Christians Adulatoriè tanquam ad elementarios as flatteringly to soothe smoothe them vp in their infancie and ignorance for he oftentimes tearmeth them babes not as carnall or as babes in Christ but as spirituall not such as Paul calleth the Corinthians 1. Epist 3.1.2 to whom he gaue milke to drinke and not meat to eate but such as he would haue had the Corinthians to be 1. Cor. 14.20 not children in malitiousnes but in vnderstanding of ripe age nor yet vain-gloriously to vaunt or boast himselfe of them being their Doctor as a bragging schoolemaster of his good schollers that profit vnderneath him because afterwards verse 27. that they had no need that anie should teach them for he arrogateth nothing vnto himselfe but attributeth all vnto to Christ Iesus when as he telleth them as it is in my text that they haue knowne all things not by his instruction but by the vnction of him that is holy And therefore also in the 27. ver he saith againe that the annointing that they had receiued and dwelled in them did teach them all things Neither is this to be meruailed at that they should be said of our Apostle to haue knowne all things when as they knew but Christ onely and those things that concerned the common saluation which to know was all sufficient for them would alone without any supply of other knowledge whatsoeuer bring them to eternall life For so our Sauiour This is life eternal euen to know thee to be the onely true God and him whom thou hast sent Christ Iesus Ioh. 17.3 And therfore Paul ingenuously professeth no other knowledge although he did abound in all humane learning and that with a protestation saying God forbid that I should reioice in any thing but in Christ and him crucified for as Christ the onely holy one is the scope of all the scriptures both being the complement of the Lawe and the intendiment of the Gospel So to knowe him is to know all things whatsoeuer Scripture can teach vs or nature can tell vs wherewith God will enlighten vs or man can learne vs. So that in this respect are those two olde Prouerbiall verses found true Hoc est nescire sine Christo plurima scire Si Christū bene scis satis est si caetera nescis As for the secular knowledge of other worldly things it is either superfluous or superstitious vanitie or curiositie such as a Christian man may well be without and the want whereof will not make him the more godly learned for as Aug. saith there is Docta ignorantia Docta ignorantia Rom. 12.3 a learned ignorance when as a man is wise vnto sobrietie and will not dare to learne that which God wil not vouchsafe to teach and will not offer to open his care to heare that which the holy Ghost will not proffer his mouth to vtter euen the profound mysteries deepe iudgements and secret counsels of the hidden will of God Of which saith both the Prophet and the Apostle His iudgements are vnsearchable and his waies past finding out Esay 40.13 Rom. 11.33 Nor againe by labour and industrie to seeke to get the sound knowledge of foolish trifling things which rather swimme in the braine with puffed vanitie then sincke downe into the heart with sound veritie like him in the Poet Qui magno conatu magnas nugas egit such trash and trumperie which Paul biddeth Timothy and Tytus to beware that they giue no heed vnto them 1. Tim. 1.4 and 4.7 and 6.25 and 2. Epist Tim. 2.16 and Titus 3.9 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aniles ineptias Profaine fables vaine bablings olde wiues tales endlesse genealogies oppositions of science falsely so called foolish questions and braulings about the Lawe which are vnprofitable and breed contentions and controuersie rather then Godly edifying which is by faith Seneca Whereof may be said as Seneca of the like Summa dementia est tam superuacanea ediscere in tanta temporis egestate Of which things although these vnto whom our Apostle writeth seemed to be ignorant yet was that true in them which Iohn here saith that they knew all things that is all that concerned the saluation edification and consolation of their soules According to that of Salomon Prou. 28.5 That wicked men vnderstand not iudgement but they that seeke the Lord vnderstand all things and if any man meruaile at this let him also maruaile how Dauid of a homely shepheard Shepherds Prophets Elizeus of a rude plowman and Amos of a rough-hewed heardsman Moyses of a stuttering stammerer Ieremy of a tender childe and Daniel of a young stripling could become zealous and learned professors and Prophets full of heauenly and diuine knowledge And how Peter and Andrew Iames and Iohn of simple
fishermen Fishermen Apostles Matthew of a simple publican Paul of a poore tentmaker and all the rest of the Disciples of Christ who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the high priests of the Iewes tearmed them might be endued with such rare giftes and graces and be made the holy Apostles of our Sauiour And finally howe Stephen and Philip of meane Deacons the lowest degree belonging to the ministrie of the Church should become excellent Euangelists and so powerfull in the word and spirit as that the one could confute all the learned Rabbies in the Synagogues of Ierusalem and the other confound that great Sorcerer Symon Magus in Samaria whom the people called the great power of God Act. 6.9 and 8.9 euen as Christ himselfe although deemed of the Iewes a Carpenter or a Carpenters sonne and brought vp homely vnder his poore parents vntill he began to be thirtie yeeres of age as it is in the Gospell Luk. 3.23 was notwithstanding the word and wisedome of God his father in whom were hidden all the treasures of wisedome and knowledge as the Apostle and therefore preached the Gospell with power vnto the poore people But how and why attained he this so great a gift euen as he himselfe rendreth a reason both of his owne absolute sufficiencie and of his heauenly calling Luk. 4.18 When he first began to preach out of the Prophet Esay 61.1 when he thus saith That he preached the Gospell vnto the poore because the spirit of the Lord was vpon him and did annoint him Euen so they did know all things by the especiall grace of the spirit of God which had led him in all truth by the inward inspiration of the holy Ghost who had inlightened their hearts from aboue and by the diuine doctrine of Christ Iesus our onely Rabbi Doctour and Maister and by the painfull ministerie of Iohn himselfe an holy Euangelist and Apostle an heauenly Prophet and Diuine The spirit of God in shewing and setting foorth his vigour and vertue in more full manner and plentifull measure in that golden time of the primitiue Church then in this last and leaden age of the world yea that I may vse Austins words in this floud of iniquitie and frost of charitie wherein there was neuer more preaching and teaching and yet neuer lesse learning nor worse liuing insomuch that I feare mee that may be truly said of most of vs which Paul sometimes said to some of the Corinthians 1. Cor. 15.4.4 That they haue not the knowledge of God I speake it to their shame And that I of my selfe may say with Peter when our Sauiour Christ being in his Ship bad him cast out his net to make a draught that I haue laboured not one whole night onely with him but manie daies and nights nay manie yeeres and haue caught nothing no not one soule by the baite of the word into the net of the Church of God For to make a triall of this matter by the fruites and effects of the Gospell now so manie yeares publikely and painefully preached amongst vs what profit and proceeding in the course of Christianitie what grouth and encrease of knowledge in the word of God is there found amongst vs May it not be said of vs as the Philosopher of the Athenians That they did degenerate decline The Athenians and by degrees discend from better to worse and from something to nothing at all As that at the first they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men and then they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were louers of wisedome after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iangling Rhetoritians and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrangling Sophisters So we to haue been for learning in the beginning of the preaching of the gospel Chatechistae teachers of others as euerie housholder ought to be in his owne family Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-conceited of that little knowledge that wee had as that we cared for no more Afterwards Catechumeni such as had need to be taught our selues and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen starke Ideots altogithèr rude and ignorant And for liuing first Martyrs such as would not sticke to seale the truth with our bloud with the the Saints of God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous but not so hot as that we could abide the firie triall with the Ephesians who forsooke their first loue Apoc. 2.4 Afterwards luke warme neither hot nor colde with the Laodicians Apoc. 3.16 Lastly Libertines according to the common course of carnall gospellours Yea doe not the wisest and chiefest amongst vs that should be presidents and patterns vnto others doe they not as it is in the Greeke Prouerb Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing their hand hart on their halfepennie in contempt of God and all Godlinesse preferre their own priuate profite before the spirituall seruice of God making their money their Mammon and their golde their God contrarie to the precept of our Sauiour in the Gospell Mat. 6.33 First seeke the kingdome of heauen and the righteousnesse thereof and all other things shall be administred vnto you Herein not vnlike the Romans whom the Poet scoffingly taunted with that Hysteron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ciues ciues quaerenda pecunia primum virtus post nummos And howe doe parents and gouernours bring vp their children and those that are committed to their charge not as Gods darlings according to the counsell of Paul Ephes 6. in the institution and information of the Lord but as young worldlings training them vp in couetousnesse how to get and gaine and that vnrighteously que iure quaque iniuria per fas nefasue by hooke or crooke by right or wrong they care not how Herein likewise semblable to the former profaine people as the Poet also complaineth in his time when he crieth out and saith Hoc monstrāt vetulae pueris poscentibus assem Hoc discunt omnes ante alpha Beta puellae Some because of the impossibilitie which these words seeme to pretend reading this last word of my text not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to diuers copies because it is so found in the Syriacke affirme these words to be vnderstood of the knowledge of men not of the knowledge of things as that they had the spirit of discretion euen that gift of the holy Ghost of discerning of spirits which Paul mentioneth among the rest of the graces of the spirit 1. Cor. 22.10 As that they could knowe Antichristians from Christians to be such by Iohns definition which denie Iesus to be Christ verse 22. False Prophets from true being rauening wolues in seely sheeps cloathing euen by Christs rule of the fruit and effect of their workes Mat. 6.15 Dissembling Hypocrites from syncere worshippers of Esaie and our Sauiours warning euen such as honor God with their lips when their hearts are farre from him Mat. 15.8
of faith in some respect or other First Peter when ke walked on the water sincking with his bodie into the sea as he fainted in faith through the feare of his harte when he disswaded our Sauiour from suffering and when he forsooke and for swore his Master Insomuch that our Sauioure as he himselfe tould him was faine to praye for him that his faith might not finally faile him Iames and Iohn when as they affected the primacie supremacie aboue their fellowes and when as they would haue had fire and lightninge to come downe from heauen to destroye those citties that would not harbour our Sauiour Phillip and Andrwe in the miracle of loaues whē they thought it vnpossible for our Sauiour to feede so many with so little Thomas when as he would not beleeue that our Sauiour was risē vnlesse he felte and handled him and all the rest of the Apostles when as they could not cast out the Deuill out of him that was dombe and deafe when as they consented with the reprobate Iudas in disdaining that Maries ointment should be powred vpon our Sauiour and finally in flying from their Lord and Master when he was taken and in counting the resurrection of our Sauiour as a fained thing so that this cannot but be a greate misterie and maruelous wonder that should be so generally accepted of all the world which was so harde to be receaued of the Iewes themselues the people of God who ought by faith to haue expected their owne saluation and by hope waited for the consolation of Israell by the incarnation of their Messias Christ Iesus the reconciliation of the word of the Gospell and the operation of the spirit of God insomuch that their incredulitie grewe into a common Prouerbe a mong the Heathen as it is in the Poet Credat Iudaeus Apella and so difficult to be accepted euen of the Apostles and disciples of our Sauiour themselues whose hartes our Sauiour had so longe wrought and framed to prepare and make them readie to entertaine the same As though it were easier to graue in stonie Marble then to imprint in soft waxe And here note the Emphasis of the Antithesis which the holy ghost heare vseth making an oppositiō between faith and the world as our Sauiour seemeth to signifie in the Gospell when he saith When the sonne of man commeth shall he finde faith on earth Luke 18. The world being as Austin calleth it Muscipula diaboli the Deuils trappe rather a receptacle of infidilitie then an harbour of faith For as the Apostle Totus mundo positus est in maligno and as Iohn all that is in the world as the lusts of the flesh the lust of the eies and pride of life is not of the father but is of the world Epist 1. Cap. 2.16 then the which there can be nothing more contrarie to faith Yea and if the Apostle meane hereby world by a Senedocche or Metonomia as noe doute he doth that are in the world Continens pro contento the children of this world euen the children of darkenesse opposit to the children of the light in the Gospell that world which Iohn saith which when the light came into the world which made it knewe it not 1. Iohn 10. That world which our Sauiour saith cannot receaue the spirite of truth because it seeth him not nor knoweth him 14.17 That world that loueth his owne and not those thinges which are of God and out of which our Sauiour chose his disciples and Apostles taking them out thence least they should perish with the world 15.19 which world for waiwardnesse and wickednesse thereof may be called Mundus ab immundicie per Antiphrasin being indeede inrespect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confusion of sin iniquitie rather to be counted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this must needes magnifie the greatnesse of this misterie and amplifie the power of the Gospell by whose force and efficacie such a marueilous effect is accomplished and brought to passe aboue the reach of mans reason beyond the capacitie of humaine vnderstanding and against the crooked iudgemēt of the world and thus much of this fifth pointe that we may come to the conclusion of my texte euen the top branch of this tree of truth euen the highest degree of exaltation and glorification of our Sauiour Christ Iesus And receaued vp into glorie This is the last but not the least yea the deepest and profoundest matter belonging to this misterie of godlinesse euen the cheifest parte of this texte the greatest thing that could be sette downe of the Apostle and the loftiest degree of our Sauiours glorification and highest parts of his perfection that he could attaine vnto being the corollarie and conclusion not only of this excellent sentence of scripture but also of the whole Chapiter and finally as the crowne and garland guerdon and reward bestowed on our Sauiour Christ Iesus for all those things which he himselfe atchiued or caused to be performed for vs mētioned in the former words that is that after he had skirmished vanquished and triumphed ouer sinne death hell and the deuell and all other their cōplices and adherentes hauing ascended on highe and led captiuitie captiue he sat at the right hand of God his Father as in his chaire of estate his seate of honour and throne of maiestie there to raigne and rule for euer Where by as in the people of the world through the obedience of faith there was a greate conuersion and alteration so in the person of our Sauiour was there a wonderfull chang and diuersitie as of humaine to be come diuine of mortall immortall of temporall eternal of vile glorious of earthly heauenly of naturall supernaturall of carnall spirituall of cursed blessed of miserable happy in so much that euerie hand is holden vp vnto him euerie knee is bowed downe vnto him and euerie tounge confesseth his name Phil. 2.10 The word which here our Apostle vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was assumpt or taken vp as first Enoch was Gen. 5.24 and after Elias was in the fierie chariot both which were tipes and figures of this assumption of our Sauiour which three are the only example of this kinde of assumption into heauen and noe other besides although our bold aduersaries the papists will presume to add a fourth wherof there is noe mention in the scripture euen in the assumption of Marie and in the memorie thereof doe celebrate a sollem festiuall daie in an holy honour of her not only to make the assumptions vnder the Gospell to be equal in number with those of the Law but also to make the mother of our Sauiour to be compared with him in his aduancemēt highest degree of his glorification but whatsoeuer the word be in this place it is also found Acts. 1.2 as signifying both an adioyning vnto other as otherwise the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉
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