Homers herbe Moly Homers Moly which Mercurie ministred vntò Vlysses against the charmes and enchantments of Circe And finally hauing a more gracious operation then the Poets Ambrosia and Nectar Ambrosia Nectar the meate and drinke of the Heathen Gods whereby they doe but faine that they were made immortall And to conclude bringing a more blessed effect with it thē any powerfull ointment of the Thessalian witches Apuleius with which as Apuleius writeth they were woont to Metamorphose men into bruite beasts when as this contrariwise conuerteth men into gods and maketh them partakers of diuine nature Thirdly 2. Pet. 1.4 The 3. vse Simile as ointments made of drugs and simples by the Apothecarie and applied by the Physitian or Chyrurgion doe remedie and redresse the sicknesses and diseases of the body So doth this ointment of Gods owne making administred onely by our Sauiour Christ heale and helpe all the soares of sicknesses of our soule being indeede that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which easily cureth and cleanseth vs of all our infirmities were we as full of botches and boiles as were the Egyptians Iob or Lazarus yea although we we were as the Prophet Esay describeth vs euen our whole head sicke and our whole hart heauie from the sole of the foote to the crowne of the head there be nothing but wounds swelling and soares full of corruption The balme of Gilead 4.5.6 being more saluing then the balme of Gilead which God gaue as an extraordinarie and an especiall medicine to his people the Iewes and Israelites by the power whereof our Sauiour Christ in his time and the Apostles after his ascention healed all kind of maladies and diseases not only the sicknesses of the body but the sinnes of the soule taking away togither both the effect and cause as it appeareth in the Gospell and the acts Fourthly The 4. vse as ointment giueth such a pleasant sente and sauour that it greatly delighteth the sence and smell of man yea and in most corrupt and filthy places the most infectious and contagious aires the excellencie thereof taketh away the contrarie stench euen where the most vile and lothsome carkases and carrions are cast Euen so this ointmēt maketh vs although of our selues as lothsome as a monstrous cloth and by reason of our sinnes more stinking then Lazarus that had lien foure daies in his graue Ioh. 11.39 more sweet fragrant and odoriferous in the nostrels of the Lord God then the best smelling sacrifice then the incense of the Altar or then the perfume of the Tabernacle being the sweete sauour of life vnto life as Paul saith 2. Cor. 2.16 vnto all the elect and faithfull which make their prayers that I may vse the words of the Prophet Dauid as the incense and the lifting vp of their hands as the euening sacrifice euen like the precious ointment of Marie the sister of Martha filling the whole house euen the church of God with the odour therof Ioh. 12.3 giuing to all the members of the same euen all the Saints and seruants of God the sweete sente of a good name and fame according to that of Salomon That a good name is better then a precious ointment Eccl. 7.3 which those famous Fathers and honorable men had in their generations who were well reported of in their times and left a name behinde them so that their praise shall euer be spoken of mentioned by Eccl. 44.7.8 And all those Elders which were well reported of numbred by the Apostle Heb. 11. Fiftly The 5. vse as ointment causeth the countenance of man to be cheerefull and comfortable notwithstanding all inward cares and corosiues or outward crosses and calamitics and therefore as at feasts so at fasts Christ would haue his Disciples and the common people contrarie to the custome of the Pharises to annoint their faces not to looke smoothly as Hypocrites but sweetly as I haue before declared out of Mat. 6.26 So this ointment by reason of the continuall feast which is within vs euen a good conscience as Salomon calleth it and the welcome guest that lodgeth with vs euen the holy Ghost maketh vs and all the elect and faithfull which are anointed therewith to haue a lightsome and louely countenance amiable in the sight of God as hauing a shine and signe of diuine grace and delectable in the eies of men as vpon whom God himselfe hath shined with the light of his countenance Such a countenāce had our Sauiour Christ Christ as he is described by Salomon Psal 45.2 Fairer art thou then the children of men and full of grace are thy lippes because God hath blessed thee for euer and why as it followeth afterwards verse 7. because God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes Moises Such a countenance had Moises when as after fortie daies and forty nights he descended down from mount Sinay with the two tables of the testimonie in his hand the skinne of his face shining bright that the people were astonished at the goodly hew thereof Exod. 34.30 And such a countenance had Stephen Stephen when as he stood before the Elders and Scribes in the councel not like other prisoners that are arraigned before the Iudge and because they are guiltie are either pale for feare or blush for shame according to the Poet Ouid Met. Acts 6.15 Heu quam difficile est crimen non prodere vultu His face seeming to all the beholders to haue been as the face of an Angell Finally such ioyfull countenances no doubt had the Apostles in the middest of their persecutions when after they were beaten with rods by the commandement of the high priests they departed from the Councell reioycing that they were worthy to suffer rebuke for Christs name Act. 4.41 This spirituall ointment in this respect farre surpassing all other materiall ointments for the vse of man As the Prophet hath declared most euidently when hee saith among the creatures of God which he numbreth in their order ordained for the seruice of man That he hath giuen him bread to strengthen his body wine to glad his heart and oyle to cheere his countenance Psal 104.15 Sixtly The 6. vse as the precious holy ointment did annoint appoint consecrate priests kings and prophets according to the common custome of the Iewes and the expresse commandement of the Lord God insomuch that none durst presume to take vpon him any of those honourable offices before the holy oyle was powred vpon him but after the receiuing thereof was vsually accounted and called the Lordes annointed as Dauid calleth Saul when as he would not suffer his men to lay hands vpon him because he is the Lords anointed 1. Sam. 24.7 and tearmeth himselfe when he expostulateth with the Iews and Gentiles Princes and people for assembling thēselues togither against the Lord and against his annointed Psal 2.2 meaning himselfe So
other mens beards which they haue deerly bought as they to haue the sweete and that which other men haue painfully sweat for others to beate the bush and they to haue the bird As couetous Vespasian was woont to vse his officers vnderneath him like spunges Vespasian to let them alone till they were full and afterwards to presse them out againe to suffer them first to stuffe their bagges with siluer and golde that hee at his pleasure might emptie them againe Not to be like the great fishes which onely liue by eating vp the lesse nor to make their treasure houses to be as the spleene is to the body the receptacle of all ill humors so they to be the store-house of euill gotten goods O that the shepheards of Christs flocke would vouchsafe to follow the holsome counsell of an Heathen tyrant in this behalfe euen Tyberius Emperour of Rome Tyberius to a rigorous exactour vnderneath him Boni pastoris esse tondere pecus non deglubere Or els as Alexander the great who being also offended with the like hard vsages and sore extorsions of his subiects by his officers vnderneath him Saying vnto those that were about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That he should not abide that Gardiner that would not cut his hearbs but plucke them vp by the rootes nor that would not croppe his trees but fell them wholy to the ground when as rather this is the duetie of a good gouernour either in the Church or common wealth not to diminish and impouerish the estate of the people but to countenance and comfort to defend and shend them against all aduersaries whatsoeuer And therefore Isocrates to Nicocles councelleth him to take this for a certaine sure and sound token of a wise and welordered gouernment when all things did proceede well and when the common people did profit and prosper euerie one in his place and calling through his prudence and prouidence And thus much should suffice to haue been spoken of this first proposition but that we must needs say something of this last word which is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and interpreted Gods heritage which is indeed al one with that which in the former verse is called Gods flocke for as God vouchsafes to call himselfe a shepheard his Church a sheepfould and our Sauiour to terme himselfe the doore of the sheepfould his word the greene pastures wherwith he feedeth and the waters of comfort whereunto he leadeth his flocke and the faithfull and the elect the sheepe of his flocke Psal 23. Ioh. 10. So it pleaseth him to liken himselfe to a rich man whose lot is fallen in a faire ground and hath a goodly heritage as Dauid Psal 16. And his son Christ Iesus our Sauiour to be his heire to succeed him in his Heritage and this his heritage or inheritance to be the Church the number of them that beleeue his word and Gospel and euerie particular congregation in anie towne or countrey to be as Farmers Lordships and manners as it were parts and parcels of his whole inheritance committed to the seuerall charges of his ministers and pastors being as it were his stewards bayliffes and farmers who shal one day be called to a reckening account with this sound of summance Redde rationem villicationis A deed of gift of which inheritance the Lord did grant to our Sauiour from the beginning the terme whereof is contained in the 2. Psal in those words of Dauid in the person of the Lord God himselfe Thou art my son this day haue I begotten thee Aske of me and I will giue thee Heathen for thine inheritance and the outmost parts of the world for thy possession sealed vnto him by an euerlasting decree from before all worlds as an eternall Charter for euer and confirmed vnto him by diuers other testimonies of scripture of which inheritance he hath now present fruition then seizing it into his owne hands when as he himselfe was here vpon earth and claimed his right in his owne person and sent his seruants his Apostles to all the coasts and quarters of the world by the warrant of the word and seales of the Sacraments to take possession for him of al people and nations whatsoeuer admitting them his tenants by giuing them the Gods penny or earnest pennie of his spirit that they might be assured to be his whereby we that were before of the number of the heathen Pagans and Gentiles as dogs thrust out of doores as wolues without the fould as aliants and strangers from the common wealth of Israel and finally as tenants in villinage vnto Sathan the prince of the world are now become of the societie of faithful Christians as seruants or rather children of the houshold of God sheepe of Christs flock franck-denisons and fellow citizens with the Saints and to conclude free-holders and that in Capite euen in our head Christ Iesus who is the great King and Lord ouer all the world of whose proper heritage and inheritance we are to whom onely we belong and to no other which inheritance of his is of such account and regard with him that he will not suffer it to be spoiled and wasted at any hand nor anie of his tenants to be abused or oppressed by anie landlords farmers stewards auditors receiuers bailiffs or surueighers which he hath set ouer them Some vnskilfully doe suppose because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke that this word is only here taken for the Cleargie because the whole ministerie of olde was woònt to be so called by a peeuish imitation of some doting fathers who did catachrestically vse or rather abuse this word after this maner but vnmeet it is and amisse to restrain that name and appropriate it to a fewe which the scripture attributeth in commō to the whole Church of God and all the members thereof the holy Ghost vsing in this word a Metonomia of the adiunct for the subiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot for heritage because they were woont in old time to deuide all inheritances by lotte as the children of Israel had the land of Canaan by equall portions parted amongst them And thus much for the first proposition of this third Antithesis and first part of my text which is negatiue or dehortatorie declaring to the ministers of the word what they ought to auoide in their charge and gouernment of Gods Church Now therefore of the second proposition of this opposition which is affirmatiue and exhortatorie to a duetie which they ought to performe being the second principal part of my text of which more briefly But that ye may be examples of the flocke In Iurie the shepheards which led and fed any sheepe went before them and their flocks alwaies followed after them contrary to our common vse and custome Euen so here Peter he would haue the spirituall shepheards of Christs flocke to go before them Preachers should be good
the Iudge of the world to giue dome and definitiue sentence both of quicke and dead and that as it were in open court of generall Sessions or assises when as he shall render to euerie man according to his workes vengeance vpon the wicked and reward vpon the righteous destruction and damnation vnto the vngodly but soules health and saluation vnto the Godly Seuenthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Epiphanie not the first Epiphanie when Christs birth was manifested to the wise men of the East by the leading of a starre but when Christs glorie shall be reueiled by the finall eclipse of the sunne the darkning of the moone the falling of the stars and the shaking of the powers of heauen when as the sonne of man shall so come as the lightning commeth out of the East and shineth vnto the West Mat. 24.27 and 29. when as the hearts of all men shal be made manifest Eightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of visitation when as Christ Iesus the great bishop of our soules shall visit the ample diocesse of his Church and shall call all the cleargie before him and cause them to render account of their cures and charges and shall make those shine as starres for euer and euer that shal winne soules vnto God but will remoue those candles out of their candlestickes or els the candlestickes out of their places which either giue no light or bad light or are either dropping candles by their lewd lothsome life or spitting candles by their troublesome and seditious doctrine Ninthly the day of appearing as in this place because that then our Sauiour the sunne of Righteousnesse shall sodenly pearse the cloudes and breake fourth in glorious brightnesse by the shining beames of his heauenly grace fulfilling the heartes of all the faithfull with the cheerefull light and comfortable heate of his diuine presence which haue lien long as it were in Iosephs colde yrons of aduersitie and affliction and languished in Daniels darke dungeon of despaire As the naturall sunne with his gladsome glee after the dismall darkenesse of the wearie night dispelleth and dispierceth the thicke clouds being long looked and longed for at the last appeareth to the chearing and cherishing of all mankind so called an appearing to the comfort and consolation of the good the godly that when they see the least glimpse and glimmering of him to peepe out or appeare they should then lift vp their heads and looke vp because their redemption is at hand for then and neuer till then shall the workeman receiue his wages the labourer in the Lords vineyard his pennie the faithfull seruant the rule of the Lords house the thriftie vser of his talents the gouernment of so many Cities the constant runner his propounded garland the spirituall souldier his promised crowne the little flocke their prepared kingdome the followers of Christ in their regeneration their thrones of iudgement Which time teacheth vs that we should not so doate as to dreame of any crowne throne or kingdome in this life or once to looke for any paradise heauen or other blessednesse in this world nor any time to hope for any happinesse before our chiefe shepheard doe appeare For as there is no heauenly paradise but in Abrahams bosome nor any pleasures for euermore but at the right hand of God nor any true ioies to be found but in the kingdome of heauen so are we not to enter into this paradise to enioy these pleasures and to be partakers of these ioies vntill the day of his appearing In the meane time therefore we must not with the husbandman looke to reape with ioy before we haue sown with tears nor to looke to liue with him before we haue died with him to raigne with him before we haue suffered with him to be glorisied with him before we haue beene crucified with him to sit with him on his right hand and on his left before we haue drunck of the cuppe that he hath druncke of and been baptized with the baptisme that he hath been baptized with to bee crowned with this crowne of glorie before we haue bin crowned with his crown of thorns to be found as fine gold for the treasure-house of the Lord vntill we bee purged and purified in the fire and fornace of affliction to be good corn in the Lords garner before we haue been sifted by Sathan Finally not to sit on his throne before we haue continued with him in his temptations For first must the Church be militant here vpon earth before it can be triumphant in heauen first must we suffer affliction before we can liue Godly in Christ Iesus and to conclude first must we be in tribulation before we can enter into the kingdome of heauen It followeth in the next words Yee shall receiue c. Now come we to the reward which our Apostle Peter promiseth in the person of our Sauiour Christ which is no light thing of small valew or meane account but the greatest gifte and richest reward that can be giuen and receiued a bountie beseeming the person of our Sauiour the bestower and worthy the partie that is partaker Kings and Princes when they liberally conferre gifts and rewards they giue not toies and trifles but great and royall guerdons such as are agreeable to their maicstic and magnificence Aristotle writes of his Magnanimus that he bestowes benefits vpon others freely and franckly and that herecompenceth aboue measure and proportion and that he will not vouchsafe to giue light little things but precious and peerelesse presents But howsoeuer the Philosopher frame such a man according to his owne fantasie as a Phaenix seldome or no whereto be found yet such a one the Scripture describeth God the Father and Christ Iesus his sonne and our Sauiour to be in all respects as first to be the giuer of all things and that liberally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not vpbraidingly and those that he doth giue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good gifts and perfect gifts Iames 2.17 farre surpassing in worth and worthinesse the gifts of any Palatines or Potentates Kings and Keysars Conquerors and Monerches in the world Pharo King of Egypt gaue noble gifts vnto Ioseph when he gaue him his owne signet to weare on his hand fine garments of linnen to put on his backe a chaine of golde to put about his necke and gaue him to wife a Princes daughter and made him Vice-roy of all his land and gaue him his best coach but one to sit in Gen. 41. Saul king of Israel honourably rewarded Dauid when as hee gaue him his royall robe and all his Princely garments vnto his sword his bow his girdle and made him lieutenant generall of all his forces and smally his owne daughter to wife 1. Sam. 18. The Queen of Saba gaue princely presents to Salomon when shee gaue him sixscore talents of golde and an exceeding quantitie of sweete odours and an infinit number of precious stones
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 〈◊〉
when their practise and their Preaching their doctrine and their deedes their wordes and their workes agree not together for as a learned writer saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such lude ministers therefore are like vnto midwiues who healpe other to bringe forth but doe not bring forth them selues who as Socrates saieth in the personne of a Philosopher in Plato his Thettetus likning himselfe to a midwife but in his doing more then a midwife that I may vse his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen the Ministers of the word of God should shew themselues more then midwiues in bringing forth also themselues as theire function is a greate deale more honorable in that they are as it were midwiues not only to weomen but also to men and weomen in that they haue not a charge of their bodies but the cure and care of their soules and as Midwiues to discerne the moone calfe from the perfect fruite of weomen so Preachers should not bring forth moone calues yea and they maie be likned againe to the crowe which Noe sente out of the Arke which was blacke vncleane delighting to light and rest on filthie and lothsome places and feede on carrion carcases so they blacked with ill fame vncleane in life and couersation and desiring the filthie corruption of the world the crowe being greedie Rauenous abhorring the companie of mē So they coueteous seruing their belly sequestring them selues from the true Church by their wicked workes whereas contrariewise good Preachers irreprehensible in life doing that which is good not forsaking the godly and Godlinesse but comming with an Oliue branche in their mouth which is the word of grace and practising the same according to their teaching which is signified by the greene leaues of the same Math. 23. Are altogether like vnto the Doue It was noe merueile beloued that the Aunciente Lawgiuers would haue their Preistes abstaine from a dogge and a goate most noisome but especially from a goate and whie because as Plutarch answereth making it a Probleme in his third Probleme because the people alwaies abhorred the same as the most luxurious ill sauouring and infectious beast as being most commonly diseased with the Epilepsie or falling sickenesse so that they which tasted and touched the same beast were oftentimes infected with the same disease as likewise the Lord in Leuitic Commandeth his Preistes to absteine from the like vncleane thinges by which is signified the puritie of life and integritie of manners that ought to be in the Ministers But let all deepe dissemblres and hollow harted Hypocrites acknowledge that to be true as it is most certaine although a Pagane spake it that Tullie hath in one of his Epist Quam non est facilis virtus quam vero difficilis euis diuturna simulatio Seeing that as our Sauiour saieth in the Gospell There is nothing hid that shall not be opened nor nothing secret that shall not be reueiled In that last Epiphany and day of manifestation when as euerie Hypocrite shall be made as naked as Aesops crowe without his visour of vertue cloake of honestie and colour of holinesse by which they haue deceaued so longe the simplier sorte whose senses they do so be witche captiuate intoxicate like vnto the Iguis fatuus with the glimpse therof carried headlōg to their destructiō by foolishly following the same they know not whither Euerie Phisition of the bodie Hyppocrates was wonte to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may say at the last with the Apostle Paule in the fourth of the second to Timot. When they are departing out of this life as he did I haue fought a good fight and haue funished my course I haue kepte the faith c. Yea they ought to be such scholemasters to the vnlearned people as Theodosius the Emperour required to his children that is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as this is requisite necessarie especially in ministers as comming nearest in calling and condition to these Scribes and Pharisies whome we haue in hand euen so doe these wordes of which we doe now entreate concerne as well all others of what degree state and place socuer they be in Church or common wealth euen all of anie age sexe or sorte highe or low rich poore young and ould one with another So that whosoeuer shall doe anie good workes outwardlie to be seene of men thereby to gette prayse and commendation of the people and not for Gods cause with a single harte a sincere conscience and faith vnfained doe nothing at all exceede in righteousnesse these Scribes and Pharises but shew themselues to be their deuelish Disciples full of Hypocrisie fraught with ambition and deepe in dissimulation As for example the Papists who for their resemblāce herein may rightly be called Romish Pharisies whose doctrine as it is nothing els but heresie so their life is nothing els but the leauē of these Iewish Leuites their holines Hypocrisie their deuotion dissimulation their Godlinesse vaine glorie their Zeale superstition their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sacrifices sacriledge there chastitie vncleannes their worshipping Idolatrie their blessinges Blasphemie their pilgrimages pillinges and powlinges of the people their Purgatorie Purging of other mēs purses there fasting feasting their almesse deedes all misdeedes To conclude their whol religiō being nothing els but a masse of sollem ceremonies consisting altogether in shewes and semblances not soundnesse in fantasies not in ueritie and in circumstances not in substance all this appeareth to be most true when as these Scribes and pharises their workes are altogether outwarde consisting in externall pompe and pride in glorie and goodly apparaile infine and costly linnen and in all glittering glosse and glorie that may be in the world euen as the whore of Babilō is discribed in the Reuelation in vanitie of vestments in copes corporasses albes and amisses in palles and purples and such like trifles their prayer being nothing els but lipp labour in murmuring and muttering manie creeds Paternosters and Aue Maries in blessing beading in kneelinge and knocking in beating their breasts in groueling on the ground in houlding vp their hands in lifting vp their eies to heauen like the proude Pharisie in the Gospell the same being in the tongue not in trueth in voice not in spirit in externall crying and calling in bellowing and bawling in sorrowing and sighing in greiues growning frō the face outward but without remorse of consciēce Heauinesse of heart contrition of minde and cōuersiō of soule their baptime stāding of water creame oile salt spittle sneuill and such like filthie slauerings and yet those so necessary as they dare be bold to say blockisly blasphemously without the which Saluation cannot be obtained The Sacrament of the supper they make as it were a maske or mummerie by their massing yea they vse it as heathenish Sacrifice by their manifest Idolatrie yea like a plaie or pageant by their goulden
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and