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
examples to the people non corpore sed animo non via sed vita non exeundo sed exemplo that is that they would shew themselues patterns and presidents platformes and examples vnto the people in good life godly manners and vertuous behauiour which how necessarie and behoouefull it is Example to them that beleue in 6. things Paul himselfe signifieth when as he chargeth Timothie to be an example vnto thē that beleeue in six things First in the word that is in the doctrine of the Gospel Secondly in conuersation that is in keeping the same and expressing the obedience thereof in all Christian demeanour Thirdly in loue which signifieth what manner of conuersation he requireth euen all deeds of mercie works of charity which are contained vnder loue which is the complement of the law and the accomplishment of the Gospell the olde commandement of the Lord God and the newe commandement of Christ Iesus and containeth in it our two principall dueties both to God and man vpon the which two things doe hang both the law and the prophets Fourthly in the spirit that is in the gifts and graces fruits and effects of the spirit with which both preacher and people ought to be endued Fiftly in faith that is in stedfastly beleeuing the truth of Gods word and certaintie of his promises and in wholy relying vpon the mercies of God the Father and the merits of Christ Iesus his sonne our Sauiour the onely badge and cognisance of true Christians who are onely thereby discerned from Turkes Saracens Moores Indians Barbarians and Infidels whatsoeuer Sixtly and lastly in puritie which is the perfection of all religion when as God is serued and feared in soundnesse and sinceritie simplicitie and singlenesse of heart without all doubting deceit and dissembling which may be as six rules of obseruation and imitation included although not expressed in these wordes of our Apostle To the which if we adde a seuenth particular vertue to make vp a perfect number which is humilitie I hope we shal fully attaine to the meaning of the holy Ghost in this place for that Peter here would especially that they should be types and mirrours of humilitie it is as cleare as the noone-day by the former part of the Antithesis or opposition in the words going before for in steede of the lordly lowlinesse which he wisheth them to abhorre before he commendeth vnto them lowly humilitie as principally requiring the same at their hands and signifieth vnto them that they shall not shew themselues to be Lords ouer Gods heritage if they make themselues examples of meeknes and mildnes modestic and moderation vnto their flocks The like exhortation also doth Paul make to Titus that aboue all things hee shew himselfe an example of good works with vncorrupt doctrine and this generally then particularly how with grauitie and integritie of life and with the wholesome word which cannot be reprooued For doctrine to what end or effect euen twofolde as a double fruit redounding from thence as first to the shame blame of his aduersaries and his own good name and fame that they which withstand may be ashamed hauing nothing concerning you to speake euill of Tit. 2.7.8 Herein following the steps of our Sauiour Christ Iesus who before warned his Disciples and in them al the ministers and preachers of the word of what degree or place soeuer that the light of their life doe shine forth before men c. for these two ends for the good of men and the glorie of God when he saith Let your light so shine before men c. Mat. 5.16 But more especially to this particular vertue of humilitie which our Apostle principally aimeth at in this place Mat. 11.29 Learne of me for I am meeke and lowly in heart c. wishing them to shew themselues examples of humilitie vnto the people as he declared himselfe a president of meeknesse and lowlinesse vnto them and that in heart and not in tongue in deed and not in word in truth and not in shew for the learned ministerie ought so to consult with their science that they correct their conuersatiō according to an vpright conscience and so to frame and fashion their whole life and manners that they being in holy as Christ is holy they righteous as he is righteous and perfect as their heauenly father is perfect their flock may imitate them as they themselues are followers of Christ and that as the word is a rule and square vnto them so they to be a line and leuell a platforme and scantling vnto others Yea they ought to endeuour so to be endued with all the vertues of our Sauiour that if it were possible they might obtaine to his perfection and attaine vnto the measure of his age and fulnesse as Paul exhorteth Eph. 4.13 that all their workes might be nothing els but oracles and their workes miracles that although they be men yet they may liue as Angels and albeit they haue their habitation here on earth yet to haue their conuersation in heauen that they may be called Gods for practising the word as they are tearmed Gods for preaching the Gospell Ioh. 10.35 For they being as Cities scituate vpon an hill as our Sauiour as watchmen placed in a tower as Ezech and as candles set vpon candlesticks as Iohn in the Apocalip ought especially to shew themselues as lights vnto the feete and lanthornes vnto the pathes of the people who are carried with full force and swift streame to follow the steps of their guides and gouernours for as it is in the Prouerb Regis ad exemplum c. Such as the king is such are the commons as the magistrate so the multitude as the ruler so the residue as the Pastour so are the people and as the minister such is the meanie who thinke it lawfull and laudable to treade the same pathes with their teachers who ought to conduct them in life as they doe instruct them in learning In which respect all ministers and preachers ought carefully to looke vnto themselues that they direct their waies according to Gods will and word sith their sinnes are farre greater and more grieuous yea more hainous and horrible then the trespasse of any other being no single solid sinne but double Sinne by example two folde and therefore dangerous and damnable Nam bis peccat qui exemplo peccat For sinne by example is twofold first by sinning himselfe secondly by causing others to fall by following his folly Herein resembling Sathan or Lucifer the great Dragon who when he forsooke his first estate and came tumbling downe out of heauen fell not himselfe alone but drewe downe with his taile as a traine a great number of starres with him Wherupon the best Schooleman verie wittily saith in this behalfe That Magistrates and Ministers when they sinne they doe Peccare in quid essentialiter but all others but in quale accidentaliter But good God what ministers what manners in
this our time in comparison of the daies of olde What face what fashions what forme of a Church in regard of the former state Heretofore haue been holy Byshops Reuerend fathers Zealous preachers Godly liuers Learned writers and constant Martyrs Sed quantum mutamur ab illo howe farre are wee fallen from the puritie and perfection of our predecessours For now as our common shepheards go not before but follow after their sheepe so doe for the most part our spirituall Pastours suffer the people to be an example of good life and Godly conuersation vnto them and giue them good leaue to goe before them into the kingdome of heauen but yet so as they list not themselues to follow after As Augustine of the Churchmen and Cleargie of his time Venit indoctum vulgus rapit coelum nos verò cum tota nostra doctrina ruimus in gehennam But not to inforce this point with any particular application for feare of offence Nam quicquid tetigero vlcus erit For yee know the olde Prouerbe A gauld horse will soone winch and a scabbed head is soone broken Wherefore to passe on to the next wordes THE CROVVNE OF CHRISTIANS 1. PET. 5.4 v. And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glorie IN these wordes as I haue partly declared before are contained two things the first the person that shall reward them that shall shew themselues to be examples of the flocke whom here hee calleth the chiefe shepheard and the time when they shall obtaine the same that is when as he shall appeare first therefore of the one and then the other By chiefe shepheard Christ a Shephard in three respects no doubt in this place our Apostle meaneth our Sauiour Christ Iesus who is our shepheard and that in three respects First generally in that by his heauenly fathers grace prouidence hee prepareth and prouideth granteth and giueth feedeth and filleth vs with all temporall benefits and blessings and all spirituall gifts and graces needfull and necessarie for vs and that with a full hand full horne and full haruest And so is he called our shepheard Psal 23.1 The Lord is my shepheard therefore shall I want nothing He bringeth me into greene pastures and leadeth me to the waters of comfort c. And therefore is called the Shepheard of Israel that leadeth Ioseph like a sheepe Psal 80.1 And in diuers other places of scripture which I cannot stand to repeate Secondly and more particularly in feeding our soules with the spiritual bread of life that Angell foode that heauenly Manna of the word whereby we are nourished and grow vp to be the liuely members of his misticall body in which regard he calleth himselfe a shepheard Ioh. 10.11 as Esay also calleth him 40.11 being that shepheard of whom Dauid was a type mentioned before by Ezec. 34.23 who was such a vigilant heauenly shepheard as Iacob was a worldly who in keeping and watching his flocke was in the day consumed with heate and in the night with frost so that the sleepe departed from his eies Gen. 31.40 such a carefull spirituall shepheard as Dauid was an earthly who followed his Ewes great with young feeding them according to the simplicitie of his heart and guided them according to the discretion of his hands Psal 78.71.72 And finally such a diligent eternall shepheard as the shepheards of Bethlem were temporall shepheards who abode still in the fields and kept watch by night because of their flocke Luk. 2.8 Such a painfull shepheard as gathereth the Lambes with his arme and carrieth them in his bosome and guideth them that are with young as Esay 40.11 saith Such a tender-hearted shepheard as whose bowels yearne within him when he seeth his sheepe scattered or going astray Mat. 9.36 And such a louing shepheard as who if that any of his sheepe bee lost and go astray neuer ceaseth seeking and following after it vntill he finde it and when he hath found it layeth it on his shoulders with ioy and reioicing Luk. 15.4.5 But thirdly and principally is he called a shepheard because he laid downe his life for his sheepe preseruing them with his owne pretious bloud Ioh. 10.11 in which respect he is called the good shepheard in the same place and the great shepheard of the sheepe and therefore great because of the bloud of the euerlasting couenant which he shed for his sheepe Heb. 13.20 and the Prince that feedeth or the princely shepheard of his people Israel Mat. 26. out of Miche 5.2 as Homer calleth the Princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therfore to conclude here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archshepheard as being the head and chiefe of the church insomuch that all other ministers byshops and archbyshops of what degree or dignitie soeuer they be are nothing els but subpastours and vndershepheards vnto him He being that hundred eied-shepheard Argus signified by the Poets that was no idoll or idle shepheard nor once sleepie or slothfull but alwaies watchfull and vigilant being all eies and nothing but an eie to looke ouer his flocke That wise Arcadian shepheard Apollo Nomius who for his feeding of sheepe may well be called Nomius so also for his excellencie aboue all others as hauing no compeere or compagnion may rightly bee tearmed Apollo finally that great Pan and God of all shepheards who hath put downe all other Gods and idoll shepheards and is become himselfe all in all Exceeding therefore and intolerable is the pride and presumption of the Pope and Bishop of Rome in taking vpon him and calling himselfe Vniuersall Bishop head of the Church and Lord of all bereauing and robbing Christ of his honor wherein he sheweth himselfe to be the verie Antichrist a woolfe an Hienna an Hypocrite and hireling a theefe and robber But the vse hereof vnto vs to apply it to our selues is twofold both which our Sauiour teacheth and telleth vs himselfe that if he be our Shepheard our chiefe shepheard that first wee ought to heare his voice Ioh. 10.3 that is not to heare it only with the outward eares of our body but with the inward eares of our soules but also to beleeue it faithfully in our harts to keepe it obediently in the actions of our life and conuersation and to beare fruit and to bring foorth with Patience some thirtie some sixtie c. For not the hearers of the lawe but the doers c. Iames. And blessed are they that heare the word of God and keepe it Luk. 11. And finally whosoeuer heareth my word and doth the same c. Mat. 7. And againe his voice and not the voice of any stranger nor of any other not the voice of any risen againe from the dead nor of any Angell comming from heauen that is only the truth of his word and Gospell Secondly that we ought to follow him as he is our Shepheard Ioh. 10.4 and to flie from a stranger or any other whatsoeuer
King 1.10.10 And king Salomon himselfe was most bountiful when he gaue Hiram king of Tyrus 20. Cities in the land of Galilee 1. King 9.11 And when he gaue to the Queene of Saba whatsoeuer she would aske besides that he gaue of his kingly liberalitie 1. King 10.13 And finally when as hee gaue siluer in Ierusalem as stones and gaue Caedars as the wilde fig-trees which grow in great plentie on the plaine 1. King 10.27 Mordecay the Iew was highly honoured of Asuerus when he caused him to weare his owne royall apparell and to ride on his owne horse in the streets of the Citie and made Hammon a great Prince to proclaime before him Thus shall it be done vnto the man whom the King will honour Ester 6.11 Daniell the Prophet was greatly exalted of King Darius when as he made him chiefe ruler ouer 120. gouerners Dan. 6.1 The wise men of the East which might seeme to be great states or Potentates by their great giftes offered vnto our Sauiour precious presents euen gold incense and mirrh Mat. 3.11 Constantine the great that renowmed Emperour and Monarch of all the world greatly promoted and enriched the Church when as he bountifully bestowed vpon the same most liberall collations and donations large rents and reuenues ample landes and possessions and with al princely priuiledges and prerogatiues As also diuers others Godly and christian Kings and Queens in the like royall beneuolence and benificence haue followed his excellent example in shewing themselues foster fathers and noble nourcing mothers vnto the Church Finally many earthly princes haue notably exalted diuers of their wel-deseruing subiects and seruants by giuing vnto them great mannors and honours high degrees honourable dignities euen Lordshippes Earldomes and Duchies to make them the second persons of the Realmes but yet so as they alwaies reserued and preserued their owne crownes thrones and kingdomes vnto themselues But our Sauiour Christ Iesus who is the king of all kings the most mightie Soucraigne Monarch of heauen and earth who so farre surpasseth all worldly princes as the sunne doth the moone or starres heauen the earth and the creator the creature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil calleth him a giuer of great things bestoweth nothing vpon those whom hee will prescree and promote honour and exalt but a crowne throne or kingdome surinounting them in greatnesse of reward as hee exceedoth and excelleth them in essence and power And no maruell is it if our Sauiour giue nothing els but a crowne as thinking all other things to be base for him to bestow vpon those to whom he promiseth any reward when as all principalities dominions and kingdomes are at his commaund and appointment and at whose feete all kings and princes shall lay downe their crownes mounds and scepters as hauing receiued the same before at his hands of which he so often ascertaineth assureth the elect and faithfull in his Gospell as Iob. 14. Feare not little flocke for my heauenly Father will giue you a kingdome Luk. 22. As my Father hath appointed vnto me a kingdome euen so doe I appoint vnto you Mat. 19. ye shall sit on twelue thrones and iudge the twelue tribes of Israel Finally neuer doth our Sauiour or his Apostles offer and profer in the name and person of Christ any reward vnto the righteous but it is either a crowne a throne or kingdome as it may appeare euerie where in the Gospels of the Euangelists and Epistles of the Apostles So gracious alwaies is God in his gifts so rich in his rewards and so bountifull in all his benefites and blessings so that in this if euer in any thing that Prouerb of the Poet is found most true Non libet exiguis rebus adesse Ioui As likewisein respect of vs that receiue the same he giueth this so great a guerdon euen to crowne vs with mercie and louing kindnesse in bestowing vpon vs of his owne gracious good liking more then we could expectare vel expetere require or request deserue or desire hope to haue or dare to receiue at his hands of his fauourable vouchasasing to make that account and regard of vs as to deeme and esteeme vs woorthy of no meaner a reward then of a crowne and that therefore because we haue attained to that dignitie to be called the sonnes of God by the election of the Father the redemption of the spirit whereby we euen loath and neglect al worldly things whatsoeuer and account them with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as doung be they neuer so godly and glorious in the sight of flesh and bloud but onely to aime at the high price of the calling of God in Christ Iesus As whose heroicall spirits should disdaine al their temporanie and transitorie trash and trumperie toies and trifles but to crie and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Achilles whē he followed Hector in Homer and againe Neque enim leuia aut ludicra petuntur with Aeneas pursuing Turnus in Virgil for seeing all the faithfull are Eagles as the Scripture tearmeth them they must neither creepe on the earth with the Serpent nor sit on dunghils with the Rauens but soare aloft for their pray and where the carkasse is thither must they resort as our Sauiour in the Gospell euen to aspire and ascend vp where he himselfe is to sit with him in his throne For as it is in the Prouerb Aquila non capit muscas The Eagle will catch no flies that is regard little and light things but as he is the Prince of birds so will he be crowned as a King and Soueraigne But if we shall then receiue a crowne what manner of crowne shall it be Diuers sorts of crownes For there is diuers sorts of crownes there is Ciuica corona a crowne made of Oaken bowes which was giuen of the Romans to him that saued the life of any citizen in battel against his enemies Secondly Obsidionalis which was of grasse giuen vnto him that deliuered a town or citie from sicdge Thirdly Muralis which was of gold giuen vnto him that first scaled the wall of any towne or castle Fourthly Castrensis which was likewise of golde giuen vnto him that first entred the campe of the enemie Fiftly Naualis and that also of gold giuen vnto him that first by valour bourded the shippe of the enemy Sixtly Oualis which was of Mirtle which was giuen to those captaines that subdued any towne or Citie or that woon any fielde casily without losse or shedding of bloud Seuenthly and lastly Triumphalis which was of Laurell giuen to that chiefe Generall or Consul which after some notable victorie and conquest came home triumphing But all these or the most of them were rather garlands then crownes yea the verie best of those that were of gold rather coronets then crowns and if crowns rather crowns of honor then of glorie This crowne therefore that our chiefe Shepheard shall giue and the faithfull elders of the Church
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
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
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
manifest by the coherence of the wordes that by him in this place he meaneth none other but him 1. Iohn 11.7.2.1.2 whom in the 1. chap. 1. he calleth the word of life and affirmeth to be the purgation of our sinnes verse 2. at whom he especially driueth from whom he draweth and deriueth the whole tenour of his exhortation following vnto this my text and so forth to the end both of the Chapter and the Epistle besides it cannot so conueniently be vnderstood of God the Father for that the giuing of the holy ghost is verie seldome or neuer ascribed vnto himselfe in the Scriptures nor of the holy Ghost for that the holy Ghost cannot fitly be said to giue it selfe this ointment being as it is already declared no particular gift or grace fruit or effect thereof but the verie spirite of God it selfe which in the 27. verse is said by the Apostle to dwel in them And Aust himselfe putteth this matter out of doubt when he saith Qui promisit misit First therefore to declare the cause that Christ did certainly promise and faithfully perfourme in sending afterwards the holy ghost and did oftentimes giue the same vnto his Disciples and others there is nothing almost more common in the gospel As in Iohn 14.16.26 the 15.26 and the 16.7 and in manie other places which were too long to rehearse Where although sometimes God the Father is said to send and giue the comforter yet must we remember withal that it is in the name and by the means and mediation of Christ alone And therefore the Baptist likewise promised the same in Christs name saying that he should baptize with the holy ghost and with fire Mat. 3.11 at the first comming of Christ As our Sauiour also doth himselfe in his owne person when he saith Ye shall be baptized with the holy Ghost within these few daies Act. 1.5 And this for his promise now that he did likewise send the holy ghost accordingly it appeareth Act. 2 when as vpon this day of Pentecost hee sent the holy ghost in sensible and visible forme of firie clouen tongues ver 3. And that he gaue the holy ghost oftentimes both before and after it is manifest As first when hee endued his 12. Disciples with the holy ghost and consecrated them his 12. Apostles when as he first sent them forth by commission to preach vnto the Iewes only Mat. 10. Againe bestowing the same spirit on the 70. disciples his forerunners which he sent likewise to preach by two and by two when he gaue vnto them power to treade on Serpents and Scorpions and ouer all the power of the enemie and that nothing should hurt them Luk. 10.19 Secondly when he breathed the Holy ghost into his Disciples when he commanded them by a second commission to go and preach vnto all nations baptizing them in the name of the Father c. Iohn 20.22 Mat. 28. And afterwards when he replenished the 7. Deacons Stephen Philip c. and also Paul Barnabas and Cornelius with diuers others with the holy ghost as we may reade euerie where in the Acts. Now that he most properly deserued to be called holy it is euident not onely by that which is already said in this behalfe but also shewing himselfe so to be in all respects not only as he was God but also as he was man holy in his conception for he was conceiued by the holy ghost ouershadowed with the power of the most highest Holy in his birth without corruption and holy in his death without destruction holy in his tentation wherein hee was victorious holy in his transfiguration wherein he was glorious holy in his words which were diuine oracles and holy in his workes which were heauenly miracles holy in his prayers which were feruent and faithfull holy in his preachings for they were earnest and powerfull holy in all his afflictions for they were pure holy in all his actions for they were perfect Finally holy in all his goings out and comming in And therefore without all question he only is the person who is here said of Iohn to be Holy and of whom they to whom he writeth receiued the foresaid ointment Now for the vse of this vnto our selues First for those that haue already receiued the holy ghost or any gift grace and fruit thereof they must not bragge boast or be bolde thereof as so to presume of their owne worthinesse as though they had obtained it by their owne merit when as they can neither possibly procure it of themselues nor purchase it by any means for euerie good and perfect gift commeth downe from aboue from the Father of Lights Iames 1.17 Christ Iesus being the onely bestower of this ointment from whom it proceedeth who hath promised it and who hath prepared it for all those that are able and capable of such a blessing and therefore let them remember what the Apostle saith to plucke downe the Peacocks feathers of all prowd presumers which are carried away with an ouerweening conceit of their own endowments What hast thou that thou hast not receiued c. Secondly for those that haue not at all this ointment but want as yet such necessarie graces as are meete for their calling let them hold vp holy hands and lift vp holy hearts vnto him that is holy especially vpon the Lords holy Sabaoth day in Gods holy house and by holy prayer to aske this holy ointment and endeuour to be holy as he is holy and to serue the Lord in holinesse all the daies of their life and they shall certainly bee endued with the holy ghost and heauenly spirit of God and shall fully be replenished with al complements conuenient for their vocation according to that promise of Christ Luk. 11.13 That the holy ghost shall be giuen them that desire him we must not then aske this ointment that is the Holy ghost neither of the Pope as the Catholikes do who chalengeth arrogantly and presumptuously vnto himselfe to haue authoritie to giue the same with all the gifts thereof and therefore weareth a girdle about him hauing seuen keies with seuen seales hanging thereupon according to the seuenfold grace of the holy ghost of binding loosing shutting opening sealing resigning and iudging Pascall the second Byshop of Rome succeeding Hildibrand and more hautie then he being the first that tooke vnto him this girdle of vanitie contrarie to the Apostles girdle of veritie putting it vpon him as an ornament of his holinesse or rather as a monument of his blasphemie and as a recognisance of his heauenly power or as a resemblance of his hellish pride and presumption Nor of Symon Magus as his sectaries the horrible Heretikes the Simonians did who tearmed him his strumpet Selene the holy ghost as the Samaritanes called him the great power of God Acts 8.10 Nor of the Apostles as Symon Magus himselfe did Act. 8.19 because it is not in their power nor of any other Saint or Sorcerer holy or