so manie pregnant and proper wits diuert their mindes from the studie and profession of Diuinitie and why also the multitude make so vile an account of the word and the ministers therof loathing that which they ought to loue and contemning them whom they ought to honour As being the cause also of so manie superficial diuines leane cleargions and speaking preachers who thinke they haue a sufficient Librarie if they haue a bible Caluins Institutions and Peter Martyrs Common places in English and knowledge and learning enough if they can Paraphrastically post ouer in haste a whole Psalme or Chapter at once like vnto him that with light foote runneth ouer a quackmire for feare of falling in ouer head and eares and can speake extempory and that many houres togither neither tying themselues to text nor time But if we will beleeue Austin we shall finde diuinitie to be a more deepe studie and the Scriptures themselues to be more hard and profound Tanta est enim Christianarum profunditas literarum as he saith in his Epistle to Volusian vt in eis quotidie proficerem sieas solas ab ineunte pueritia vsque ad decrepitam senectutem maximo ocio summo studio optimo ingenio conarer addiscere c. That is that such and so great is the depth and profunditie of Christian knowledge in the holy scriptures as that a man might daily profit therein and encrease his knowledge more and more yea if he should doe nothing els but studie them euen from his childhood to his olde age hauing the greatest leasure vsing the most diligence endued with the sharpest wit and holpen with the best memorie giuing this reason thereof in the words following Tam multa tamque multiplicibus mysteriorum vmbraculis opaca intelligenda proficientibus restant So manie and manifold mysteries remaine behind to be vnderstood of them that haue alreadie profited therein that not only in the words but also in the matter of the Scriptures such depth of wisedome lieth hid therein vt annosissimis acutissimis flagrantissimis that euen to the most auncient most wittie and most studious for their infinite desire of learning may be said that which the same Scripture hath in another place when a man hath made an end then doth he begin againe signifying hereby that he that is the greatest Rabbi and profoundest Doctour in the Vniuersities is but a scholer and that of the lowest forme in the schoole of Christ And that therefore euerie wise Christian be he neuer so skilfull in the Scriptures although he be so cunning with the Scribes Pharises as that be can tell how often euerie word and euerie letter is contained in the Bible may with sage Solon although an Heathen say truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that he shall neuer cease to learne vntill he leaue to liue and this not onely in respect of the whole Scripture in generall is this mysterie of Godlinesse for the subiect matter that it containeth great in quantitie as I haue already declared but also in regard of this special graund mysterie of the manifestation of God in the flesh and of euerie one of those particular branches which depend and follow vpon the same The which when I seuerally consider I must needes crie out and say with the Poet Ingenium fateor transcendit copia rerum Materia vires exuperante meas For as concerning the first it is so great a mysterie The greatnesse of the mysterie that it not only passeth the reach of mans reason but farre surpasseth the capacitie conceit of Angels themselues to comprehend the depth length breadth and height thereof containing many miracles and comprising many mysteries in it and vpon which dependeth the whole summe of our saluation and the compleat worke of our redemption and after the which in consequence and coherence followeth all the rest of the Articles of our faith all the promises of the Lord all the mercies of God the Father all the merits of Christ Iesus his sonne all the fruits and effects of the holy Ghost and finally all the blessings and benefites which are bestowed vpon the Church as shall be declared more at large hereafter in the due place The second his iustifying in the spirit it containeth in it the mysterie of the Hypostaticall vnion as in one person to be two natures the Humanitie and Diuinitie of our Sauiour to be both God and man whereby he is become our only mediator which darke mysterie none can vnderstand but by the gift of wisedome nor perceiue but with the eies of faith The third seene of Angels a mysterie no lesse then the former that flesh should be beholden of spirits man to be admired of angels principalities to testify of a wretch and powers to beare witnesse of a worme and no man The fourth he preached vnto the Gentiles as incredible a thing as if a great Monarch of the world should send his chiefe nobles with honourable ambassage to bruit beastes offering and proffering holy things to dogges and precious pearles to swine The fift beleeued in the world like the other as impossible a matter for dumbe and deafe blocks stocks and stones first to heare and then to beleeue and to become the children of Abraham And finally the fixt receiued vp into glorie the last miraculous mysterie but not the least misticall miracle for ignominie to become glorious flesh to be made spirit and earth to be taken vp into heauen All which when a man considereth hee must needs say Great art thou O Lord and great are thy workes in wonderfull wisedome hast thou made them all But not onely is this mysterie great in matter in respect of quantitie as Loue is said to bee the greatest comandement Mat. 22. but also for qualitie as charitie is said to be the greatest vertue For first for whole godlines which containeth in it the great promises and punishments the great mercies and iudgements of the Great Lord which he describeth out vnto vs the great Citie of the great King the great doome of the great day the great signes of the great Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the great things of the great God such as the eie of mā hath neuer seene the care of man neuer heard the heart of man could neuer conceiue such as faith only apprehendeth hope only taketh holde of the spirit onely perceiueth and grace onely receiueth foretold of the Prophets fulfilled of our Sauiour promised in his word performed in the life to come here in desire there in deede of which now the elect haue but onely a tacke and tast but hereafter shall haue a ful fruition and plenarie possession great in ioy great in pleasure great in comfort great in countenance finally great euerie way and in euerie respect And secondly for this speciall mysterie and coherents thereof what thing greater then the Incarnation of Christ then the manifestation of God in the flesh and what greater then the
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
out of the Lords vineyard and as enuious dogs shut out of the doores euen as reiected reprobates and runnagate castawaies scattered ouer the face of the whole earth without land without Lord without a Church without common wealth without gouernment without grace or without any good thing at all The abomination of desolation Their diuine law changed into a corrupt Cabala their heauenly Temple turned into a denne of Idolatrie their mount Syon the hill of exaltation and holy Ierusalem the Citie of Sanctification the one the seate the other the sanctuarie of God become according to the prophesie of our Sauiour in the gospell not onely a desolate habitation Mat. 23.38 but also the abomination of desolation Mat. 24.15 as it was also foretold by Daniell 9.29 The like of the seuen sometimes excellent Churches of Asia mentioned in the first of the Reuelation of golden candlesticks then now made leaden shrines Synagogues of Satan sinkes of sinne and puddles of perdition First planted by Paul as it appeareth in the Acts and watred by Iohn as it is manifest in the Apocal and flourishing in Christ but afterwards supplanted by the false Apostles choaked with Mahometisme and finally fallen away by Apostasie As also may be said of the church of Rome which was sometimes a congregation of Saints Rom. The church of Rome 1.7.8 but now a confusion of sinne and sinners in Pauls time famous for faith and obedience throughout the whole world 8. and 16. chap. 19. but in our daies infamous for Infidelitie and Apostasie throughout all christendome Then treading downe Satan vnder their feet 16.20 but now trampling the Saints of God vnder their feete then the seate of Christ now the chaire of Antichrist and therefore now not olde Rome but new Babylon as Peter tearmeth it by the confession of the Catholikes themselues The vse of all which vnto vs is this That hauing the good benefits and blessings of God especially the gifts and graces of the spirit we keepe sure and holde fast the same with might and maine with tooth and naile with hand and foote especially the inestimable iewell and invaluable margarite of the word of God and Gospell of Christ whereof Mat. 13.46 least by vnthankfull neglecting and lothing it we finally leaue and leese the same for as the Poet Non minor est virtus quam quaerere parta tueri It is no lesse masterie to keepe and saue that which a man hath gotten then to haue and get at the first Hauing therefore present possession and full fruition of this so great a treasure let vs take heede betimes least by vnthankfully abusing the same we afterwardes lament the lacke thereof Carendo enim magis quam fruendo when as rather by wanting then by enioying we shal perceiue how gracious a blessing this is Nor doth our Apostle here say to the elect and faithfull Christians to whom he writeth Ye shall haue as that they should haue hereafter but had not yet which although it might seeme to carrie some shew of an houering hope of future consolation yet had it not been halfe so comfortable for many things may happen betweene hope and hauing According to the Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa cadunt inter calicem supremaque labra many things may happen betweene the cuppe and the lippe And while the grasse groweth the steede may starue and it is ill hoping for dead mens shooes as we say and one birde in the hand is worth two in the wood a little in re esse is better then much in spe posse and a small thing in present possession is more then a great deale in reuersion and remainder If hee had allured them by promise it had been verie forcible and effectuall because God is faithfull in all his promises nor is not as man that he should lie nor as the sonne of man that he should repent and when as all the promises of God are yea and amen in Christ Iesus but he confirmeth them in putting them in remembrance of a diuine benefite already performed and bestowed vpon them which at that instant they enioyed which must needs be more auailable and aduantageable they then feeling and finding in themselues the fruit and effect therof and the rather because the promises of God are but conditionall that if we accomplish what he doth require then shall we bee sure that he will performe what we do desire otherwise he may seeme to be changed in his word Non Deus mutatur sed nos ipsi mutamur Aug. by not obseruing couenants with vs when as indeed we are changed in our works by not keeping his commandements So that our Apostle could not haue spoken more fully and Emphatically to shew foorth their perfect happy state wherein they now stand wherein also note the great bountie and beneficence of the Lord God towards these his faithfull as being a Lord of great largenesse and liberalitie as Iames describeth him 1.5 and that of his best gifts If any of you want wisedome let him aske it of God who giueth to alimen liberally and reprocheth no man and it shall be giuen him Not giuen sparingly as man doth by pence farthings mites but plentifully by talents by pressed down measure and running ouer and not with one hand but with both hands yea with a full hand full horne and full haruest Nor obraidingly as we vsually doe by hitting men in the teeth with that we haue bestowed vpon them As the Comicall Poet Haec commemoratio est quasi exprobratio but gratiously and cheerefully aboue our desert or desire and still multiplying his gifts and graces vpon vs more more beyond our hope and expectation and not content once but often to preuent and present vs with the blessings of his goodnesse but alwaies to crowne vs with mercie and louing kindnesse as it may appeare more in particular As our Apostle putteth them in minde that first they haue fellowship with the Father and with his sonne Iesus Christ 1. ch 5. v. Secondly that they haue an aduocate with the father euen Iesus Christ the righteous 1. Ioh. 2.1 And that now thirdly they haue an ointment from him that is holy therefore insinuating that God hath so aboundantly blessed them that they haue no want of any heauenly gifts or graces yea so bountifull and beneficiall is the Lord God towards all in generall Simile that euen as Kings and Emperours at their coronation vse to cast out among the people handfuls of money and to cause the common conduits to runne with wine for all commers to drinke thereof and to feast al whosoeuer will taste of their princely liberalitie and royall munificence And as Aristotle describeth his Magnificus in his Ethicks lib. 4. cap. 2. not onely to be sumptuous and surpassing bountiful in his gifts according to the name and nature of the vertue which he vseth but also to be large in his expences as that he will not vouchsafe
of their money goods and Iewels multiplying his cattel in exceeding number encreasing his offpring with a faire issue beholding his posteritie vnto the fourth generation and finally in crowning him with honourable olde age and fulnesse of daies Iohn the last Chapter So our Sauiour Mat. 13.12 Whosoeuer hath to him shall be giuen and he shall haue aboundance but whosoeuer hath not shall be taken away euen that which he hath As we may see in Elizeus the Prophet vpon whom for his willingnes and forwardnesse in accepting that holy function and for his faithfulnesse and zeale in following the same and for his earnest and feruent praier was doubled vpon him the spirit of Elias 2. Kings 2.9 but otherwise in Saul from whom the good spirit of the Lorde was taken away and an euil spirit of God was sent to vex him 1. Sam. 16.14 Of both which we haue a double euident demonstration First in the parable of the Virgins of the which the first fiue being wise vsed well their lampes by trimming preparing and filling them with oyle against the comming of the bridegroome and therefore were receiued into the wedding but the other fiue foolish abused their lampes in suffering them to go out for want of oyle and for not watching the time and season of the bridegroomes comming and therefore were worthely thrust out of doores Secondly in the similitude of the talents wherein is declared that first he that had fiue talents occupying with them and gaining other fiue to his masters profit and againe he that receiued two to get other two to his masters vse and that therefore they had not onely the praise of good and faithfull seruants but also the reward of their weldoing in being made rulers ouer much because they were found faithfull in little and were bidden to enter into their masters ioye But as for that other euill and slothfull seruant which had but one talent who wrapt it vp in a napkin went and hid it in the earth accusing his masters hardnes His Lord did not onely reprooue him of idlenesse and bereft him of his talent bestowing it on him that had tenne talents yeelding that for a reason before remembred mentioned of our Sauiour Mat. 13. but did also cast him as an vnprofitable seruaunt into vtter darkenesse where is weeping wailing and gnashing of teeth Mat. 25. The vse hereof in a word is thus much vnto vs all vpon whom God in any manner or measure hath bestowed any temporall benefits and blessings or spirituall gifts and graces that we take heede that we neither disuse them idly nor abuse them vainely nor misuse them vnlawfully but wisely and warily carefully and circumspectly to vse them to the honor and glorie of God to the good of our neighbour and brother and to our owne soules health and saluation As for those in generall that haue the world at will that they follow the precept of the Apostle in vsing the world as thogh they vsed it not and particularly for those that haue riches that they make themselues friends of the vnrighteous Māmon for those that haue wit and wisedome that they be wise not in their generation but vnto regeneration for those that are indued with knowledge that they be not therby puffed vp but that they vse it vnto edification and so foorth of the rest For we are all of vs from the highest to the lowest but Gods stewards of such gifts graces and other good things which he lendeth vs and letteth vs haue for the tearme and time of our life to be disposed not according to our will and wish but for his aduantage and aduancement of the which we shall all at the last day of iudgement be called to a reckening when as our Sauiour shall say vnto euerie one of vs as the Lord vnto the vnrighteous steward in the Gospell Redde rationem villicationis tuae Render an account of thy Baylieweeke when as Iustice with equitie and iudgment with seueritie shall be ministred vnto vs. And thus much of the two former points of this first principall part of my text Of this hauing and of the persons that are heere said to haue Now therefore let vs go forward to the next that is to the thing that they are here said to haue which is said to be an ointment But ye haue an ointment Of many kindes of ointments read we in the Scriptures Manie kindes of ointments The first whereof as far as I can remember is that of Iacobs with which he annointed the Pillar which hoerected at Zuz when he consecrated and named it Bethel the house of God The second Bethel Gen. 6.28.18.31.13 that of Moises the oyle of holy ointment which God commanded him to make for matter of the principall spices namely of pure mirrh sweete Cynamon sweet Calamus Cassia and oyle oliue for forme after the art of the Apothecarie for vse to annoint the Tabernacle therewith The holy ointment the Arke of the testimonie the table the candlesticks the Altar of incense with all their implements yea and Aaron himselfe with his sonnes with an inhibition of not annointing any mans flesh therewith nor to make any composition like vnto it Ex. 30. Of the which ointment Dauid Psal 133. to the which brotherly loue is by him resembled where he calleth it the precious ointment which was powred on Aarons head The priests ointment and ranne downe on his beard and so to the skirts of his cloathing The semblable or the selfesame was that oyle or ointment with which the Kings and Priests of Israel were wont ro be annointed As that viole of oyle with which Samuel annointed Saul 1. Sam. 20.1 The Kings ointment And that horne of oyle with which the same Prophet annointed Dauid 1. Sam. 16.13 And that box of oyle with which one of the children of the Prophets annointed Iehu 2. Kin. 9.1 And finally as that ointment with which Elias annointed Elizeus 1. Kin. 19.16 Other ointments likewise we reade of as of a feasting ointment of which Dauid Thou shalt prepare a table before me against them that trouble me thou hast annointed my head with oile and my cuppe runneth ouer Psal 23.5 Where the Propheticall king or kingly prophet reckening vp his outward blessings princely pleasurs with which God had enriched him at his royall banquets among his ful dishes of delicates and plentifull bowles of wine for which he gaue the Lord thanks he had likewise no want of euerie precious ointment both for the refection of his body and the refreshing of his spirits all which he acknowledgeth to proceede from the diuine prouidence of God After the manner of the great Kings and Keysars of the world who for their more magnificēce at their pompous feasts wherein is all excesse are woont to haue three sorts of costly ointments as sumptuous as may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being liquid they vsed to drinke
exalteth himselfe against al that is called God or that is worshipped 2. Thess 2.4 And who is full of the name of blasphemie being drunke with the bloud of Saints and Martyrs of Iesus A poct. 17.1.5 and finally which is aduersarie and contrarie vnto him that is here called Holy euen vnto Christ himselfe in all respects As Beza hath verie well and excellently set downe at large in his booke intituled Antithesis Papae Christi Antithesis papae Christi to the which I referre you for the further proofe And thus of these words and of the whole first principall part of my text And ye haue knowne all things In these words as in my first diuision I haue declared being the 2. principall part of this my text is contained in effect that followeth vpon the former as of the cause which is first generally knowledge then particularly an absolute knowledge euen of all things of both which in their order But before I enter into the discourse thereof somewhat of this first word And in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as I said before of the other And and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entrie of my text as that it is not to be taken as it is translated not for a copulatiue but for an exceptiue so here for a causall coniunction And as to be interpreted But so here For and not And as it is euident by manie semblable places of the Scriptures as Psal 108.12 O helpe vs against the enemy and in the Hebrew but to be translated For vaine is the helpe of man likewise Esay the 6.4.5 Thou wert angrie O Lord and as it is in the originall And but to be interpreted For we haue sinned So Luk. 1.42 in those words of Elizabeth vnto Marie Blessed art thou among women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke but in steed of for for because the fruite of thy wombe is blessed Euen so in this place our Apostle proueth that they had the former ointment by an argument from the effect as appealing vnto themselues they could not finde and feele it to be in themselues by reason of that wisedome knowledge of the which they were made partakers and that not shallow or slender but compleate and sufficient But before we speake of this Knowledge let vs say somewhat of knowledge in generall as to shew what a notable gift of God knowledge is and how greatly these to whom the Apostle writeth are bound and beholden vnto our Sauiour Christ Iesus and how thankfull and how duetifull they ought to be vnto him for so great a benefit and blessing bestowed vpon them First therefore for knowledge although rude and rough-hewed Aiax in Euripides sometimes said as being a Martialist Aiax in Euripides affecting armes rather then a Mercurist giuen to the Artes or rather in his mad moode to crosse his wise and learned enemy Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That to know nothing is the sweetest life of all Againe Agricola de vanitate Scientiarū although Agricola write a booke of the vanitie of sciences in comparison of the veritie of the science of sciences Diuinitie it selfe And finally Salomon although Salomon hee say That in the multitude of wisedome is much griefe and he that encreaseth knowledge encreaseth sorrow Eccle. 1.11 speaking this of humane learning and knowledge of all worldly things with the which he was now so inglutted that being a new regenerate a mortified man he did altogither loath the same Notwithstanding true is that olde Greeke Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no sweeter thing in the world then to know all things And therfore the Poet accounteth him the most happy man that knoweth the cause of all things Virgil. Foelix qui potuit rerum cognoscere causas This is it that maketh a difference betweene man and bruite beasts For so saith the Psalmist Man being in honour hath no vnderstanding but is compared to the beasts that perish 49.20 and betweene blessednesse and miserie as saith the same Prophet Blessed is the man O Lord whom thou instructest and teachest in thy Lawe and betweene this life and the life euerlasting as our Sauiour in the Gospell Iohn 17.3 This is life euerlasting to knowe thee to be the onely true God and him whom thou hast sent Christ Iesus This is that hath made manie to wast their goods weaken their strength spend their spirits intoxicate their braines and abridge their life according to that olde Greeke Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finally this is it that hath caused many to take great paines in trauell euen to crosse manie seas and to compasse manie lands vnto the vttermost coasts quarters and corners of the world not sparing to wearie their bodies to spend their yeeres and to leaue their owne countrey that they might attaine vnto this As it may appeare in those two famous Philosophers auncient Pythagoras and Diuine Plato Pithagoras Plato of which the one trauailed into Egypt to be instrucin Diuinitie into Caldea to be taught Astrologie and into Metapontum to learne to make lawes The other into Italy to be instructed better in Philosophie by the Pythagorians into Egypt where it is thought he read the bookes of Moyses into Sicise to see the firie gulfe of Aetna and into Aethiopia and India among the Massagetes and Bracmans to conferre with the Dypnosophists and Gymnosophists and to heare that noble Philosopher Hiarchas reading in his golden chaire But to leaue prophane Histories and to come vnto the Scriptures This made the Queene of Saba or the Queene of the South to come from the vttermost partes of the earth to heare the wisedome of Salomon as our Sauiour Queene of Saba or South Eunuch Act. 8. this brought the Eunuch from Candace Queene of Aethiopia vnto Ierusalem to be instructed of Philip the Euangelist This drew the wise men of the East from the farthest parts of Persia vnto Iewrie The wise men of the East Matth. 2. to learne where Christ should be borne This finally made the common people of the Iewes to flocke and flowe to our Sauiour Christ Iesus euen from all places from euerie Citie towne and village following him in great multitudes out of Galile Mat. 4.25 Decapolis Ierusalem Iudea from beyonde Iordan and the sea coasts of Tyre and Sidon and that on foote leauing their own houses and homes hungrie and thirstie their bodies almost famished and their soules fainting within them only to heare the gratious words that proceeded out of his mouth and to be taught the misteries of the kingdome of heauen of whome saith Augustin in this respect Taedium accedendi studium audiendi superabat And no maruaile seeing this is one of the especiall graces chiefest gifts and fairest fruits or the holy Ghost and spirit of God which Christ Iesus hath bestowed vpō his church and the members thereof And therefore 1. Cor. 12.8 is
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
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
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