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
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
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
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 〈◊〉