shall receiue differeth from all other crownes in two respects signified by these two adiuncts annexed vnto the same by the Apostles As first in that it is a crowne of glorie and secondly in that it is incorruptible Aristotle affirmeth in his Ethickes vertue to bee only bonum landabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adiunct thereof but his felicitie to be bonum honorabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adiunct of it as farre surpassing vertue and all other things in the world But our Apostle goeth farre beyond the philosopher in promising a blessednesse to the elect and the faithfull which farre surmounteth this Ethick and Ethnicke happines not a gift of honour but a guerdon of glorie that as the giuer thereof is called the king of glorie and the place where this shall be bestowed is tearmed the kingdome of glorie and as his spouse is also glorious within and as his Angels in heauen sing nothing els but glorie to God on high and and his Saints on earth but glorie be to the Father and to the Sonne c. and as nothing but glorious things are spoken of his Citie so he giueth nothing els but a a crowne of glorie We reade of Princely crownes Royall crownes Imperiall crownes and we heare of the Popes Triple crowne and all these for matter and mettall of fine pure golde for forme and fashion most curiously wrought according to the skill and cunning of the Artificer pollished and garnished with flower-deluces and pomgranets with other varieties embelished and enameled with most flourishing and Orient colours beautified and beset with precious stones and pearles of great price But none of all these is like to this crowne of glorie which he hath prepared for the elect For if the streets of the Citie of God be of pure golde and shining christall and the walles of the same of precious stones and the gates thereof of pearles whatshal the crowne belonging to this kingdome be who is able to expresse the glorie of it or to what glorious thing in the world may it be compared I must needes crie out and say with the Poet putting my selfe to silence Ingenium fateor transcendit gloria doni Materia vires exuperante meas If I had the tongue of men and Angels I were not able to discipher it asit deserueth for sooner shall a man measure the heauen with his spanne hold the winde in his fist ande containe the maine sea in a vessell then declare the excellencie of this crown which is not onely a crowne of glorie but hath diuers other titles of preheminence giuen vnto it which all shall be partakers of which are possessours of the same As 2. Tim. 4.8 It is called a Crowne of righteousnesse by the imputation and participation of our Sauiours righteousnesse And Iames 1.12 the Apostle tearmeth it as also Iohn Apocal. 2.10 a Crowne of life because those that haue the same shall be partakers of life eternall and finally Apocalips 12.1 a Crowne of starres because they that shall receiue this crowne shall shine as the stars for euer and euer Not to speake of other crownes not found in the Scriptures but in the Fathers as of the crowne of virgins the crowne of Doctours the crowne of Martyrs and the triple crowne which Augustine mentioneth in his 243. Epistle to Cyrill being tolde thereof by Hierom himselfe whom he there saith he saw and talked withall in his vision because I deeme Auguistin not to be the Author of that Epistle so I doubt of the truth of these things because we haue no euidence of them in the written word We leaue therfore this Adiunct and come to the next which is that this is not onely a crowne but also an incorruptible crowne Our Apostle hauing vsed here in this reward which he promiseth and propoundeth a metaphore or borrowed speech taken from wrastlers and champions from their manner of crowning after they haue lawfully striuen and vanquished nowe notwithstanding he seemeth to shew a difference in this word betweene this crowne and their crowne in that this is incourruptible but theirs to be subiect to corruption notably amplifying the excellencie of the reward Likewise the Apostle Paul doth the like but more fully following this Metaphore 1. Cor. 9.25 Euerie man that trieth maistries abstaineth from althings and they doe it to obtaine a corruptible crown but we for an incorruptible crowne The word which our Apostle vseth in the Originall is verie significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which cannot perish or vanish weare or waste away being a Metaphore taken from flowers which after they be gathered doe soone and sodainly wither fade away or from the bodies of men which by labour are enfeebled by age decayed and by sicknesse consume away and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying hereby that not only all other crownes but also all other things should be corrupted and come to nothing and only this to continue for euer and therefore farre excelling all other rewards whatsoeuer For what is there in the world so sound and substantiall that is not transitorie and subiect to corruption Gold the most solid mettall of all others yet in time it weareth away The Adamant though otherwise not to be broken by Goates bloud mouldreth in pieces Yea the sunne shall be darkened the moone shall loose her light all the powers of heauen shal be shaken and the heauens themselues shal wax olde as doth a garment according to that of the Poet Tempus edaxrerum that is as our Beaucleark interpreteth it Eld eateth al things onely this thing this reward this crowne remaineth and abideth for euer All other things whatsoeuer whether they be rich araie siluer golde iemmowes or iewels either the mothe freateth or canker corrupteth or theeues breake through and steale them Let vs therefore laie vp onely this treasure in heauen ayme onely at this crowne seeke onely this glorie labour onely to reape and receiue this reward for this treasure is onely sure this pleasure onely sincere this reward onely remaining this crowne onely incorruptible finally this glorie onely euerlasting Tigranes king of Armenia said of his roial golden crowne considering the heauie burden of his chargeable gouernment that to weare and beare a crowne was not so happie as honourable nay so honourable as hard and that therefore if it were to take againe he would not vouchasafe to stoupe for it if he found it lying on the ground But this Crowne of which our Apostle speaketh and the chiefe shepheard giueth cannot be tearmed hard because our Sauiour often offereth and profereth the same now doth promise and hereafter will performe it vnto vs and yet withall honourable for it is a crowne of glorie yea and happy too because it maketh vs happy and blessed yea and euerlasting happy because it is an incorruptible crowne and that therefore all men of euerre degree state and condition young and olde
〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purporteth a restoring againe or receiuing a dignitie or honour of which he was partaker before when he thought it no robberie to be equall with God his Father as our Apostle Phil. 2. or els finally as the Phrase wil beare a recouering againe of his fathers fauour as being accepted againe and receaued into the bosome of God his father from whence he descended when he tooke vpon him our flesh And yet the word being all on with that which al the Euangelists vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his assūption being nothing els but a volūtary ascentiō a passion in him in respect of his humanitie yet an action of him in regard of his diuinitie that as he saith of him selfe as he had power to lay downe his life and power to take it againe vnto him euen so as he had power to descend to take vpon him our flesh so likewise had he power to ascend to resume againe vnto him selfe his owne glorie being caught or rapt vp in a cloude as he was man and yet taking vnto himselfe the winges of the morning to flie vp into his holy sanctuarie as he was God as a worme in respect of his incarnation in creeping on the earth but an eagle in regard of his ascention in mounting vp into heauen That as a captaine conquerer and Consull of Rome when he had vanquished any enimie won any cittie or subdued any contrie was wonte to ride in triumph with a royall Pompe before him and a greate traine behind him vp into the Capitoll the gates whereof were wide open to receaue him Euen so our Sauiour Christ Iesus after he had ouercome Sathan his grand enimie and by death as the Apostle saith subdued him that had the power of death and with all vanquished the graue and hell and did triumph ouer them Saying as it is in the Prophet Esay and Osee and the Apostle Paule Death is swallowed vp in victorie O death where is thy stinge O graue where is thy victorie and so ascended on highe and led captiuitie captiue and made a shew of them openly hauing his mightie armes of heauenlie souldiars with him As the Psalm 1. discribeth them The chariotes of the Lord are twentie thowsands of Angels and he is in the middest of them as in his holy place of Sinaie and vnto whom the gates of the Capitoll of heauen stoode open as being gladde and readie to receaue him into glorie as the Prophet Dauid expresseth the same Psalm 24. When he saith in the person of the Lord God Lifte vp your heades O yee gates and be yee lifte vp yee euerlasting dooers that the King of glorie may come in Here then as our heade is exalted highly and aduanced vnto his glorie so shall we also his members be partakers of the same honour for if we die with him we shall liue with him if we suffer with him we shall be glorified with him For as his Father appointed vnto him a kingdome so hath he appointed vnto vs a kingdome Iohn 5. As the father hath crowned him with glorie and worshipe Psalm 8. So will he being the greate shephard of the sheepe giue vnto vs an incorruptible crowne of glorie as he sitteth with his father in his throne so will he cause vs to sit with him in his throne whē as our vile bodies shall be made conformable to his glorious bodie of mortall becomming immortall of corruptible becomming incorruptible of carnall spirituall of naturall supernatuall of earthly Heauenly finally of temporall eternall in the kingdome of heauen where they shall reape and receaue fulnesse os ioye and at the right hand of God haue full fruition and plenarie possession of surpassinge Pleasure for euer more Which God the Father hath prepared of his mercie and Christ Iesus purchased by his merite for vs those which haue beene promised vs from the beginning of the wotld and shall be perfourmed vnto vs after the ende of the world in the Celestiall Paradise where the Sunne shineth not nor the Moone giueth noe light and yet where the Sunne setteth not nor the Moone changeth not but where only the glorie of God and the Lambe giueth light Ap. 21.24 Where there is pleasure for euer without paine victorie without skirmish triumphe without warre perpetuitie without time desire without default sweenesse without varietie and varietie without sacietie where there is Ioye with out gesture Knowledge with out discipline and conference without speache where there is rest with out motion partaking without enuie and vnderstanding without reasoning vbi lex veritas pax charitas modus aeternitas as Austin FINIS THE FRVITS OF HYPOCRISIE MATTH 23. v. 5. All their workes they doe to bee seene of men THese wordes which I haue reade vnto you as also those in the verse immediately going before are a confirmation in particular pointes of that reason contained in the last words of the third verse of which I haue spoken at large heretofore So that hauing before said that these Scribes and Pharises did far otherwise leade their liues then they did teach and preach now he addeth for the more certaintie and assurance of that which he affirmed before that if they had any good thing in them at all in show and in semblance that the same was altogether vaine and trifeling false and fained because they had noe other thing in their purpose and intente but palpably to please men as it here appeareth to set out and shew forth themselues These Scribes therefore and Pharises did either most manifestly transgresse the Law of God or els did so notoriously dissemble that they seemed to be altogether honest and holy when they were nothing so nor so hauing a foule visage vnder a faire visarde for as all is not gould that glistereth so all are not perfect that appeare so nor all good and godly that giue an outward glosse of integritie and sanctimonie For as Tullie saith Frons vultus oculi saepe mentiuntur oratio vero saepissime and as the Poet. Fallit enim vitium specie vertutis vmbra So that oftentimes counterfaite in the militant Church here on earth such is the deceite of sinne the fashion of this world goeth for currant such are the cloakes and coulours of hypocrisie for euerie hypocrite is like the Camelion that can chang himselfe into euery coullour at commande and like to Protheus who can Metamorphose himselfe into euerie fourme forth with and lastly like vnto the wethercocke that can turne it self according to euerie wind And here may we behould and see the nature of sinne in generall that it is neuer single of it selfe but hath alwaies some companions and copartners conioyned with it not vnlike the serpēt Hydra a monster of many heads and to the beast mentioned in the Apocal. On which the whoore of Babilon is said to sitie hauing many heades and many hornes But more particularly of the sinne of
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
my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
euerie Christian but also both apt to Catechise the ignorant and able to confound the aduersarie as Paul requireth in euerie Pastor So that now if euer in this last age of the Church is as it were the ripest haruest of the Lord the complement of the auncient prophesies and the fulfilling of the former promises There remaineth now no more but this euen the expecting of the comming of the Lord of the haruest himselfe of whom all the elect and the faithfull may reape and receiue that reward of their knowledge which our Sauiour himselfe hath set downe in the Gospell euen life euerlasting which God the Father grant vs Iohn 17. who hath promised the same vnto vs in his word Christ Iesus giue vnto vs that hath purchased the same for vs by his bloud and the holy Ghost bestow vpon vs who hath confirmed the same by this vnction To whom being three persons and one immortal inuisible and onely wise God be all praise honour glorie power dominion and maiestie both now and for euer Amen FINIS A FESTIVALL SERMON ON THE NAtiuitie of Christ 1. TIM 3.16 And without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleened on in the world and receiued vp into glorie THE Apostle Paul writing to his scholer Timothie whether Elder or Euangelist Doctour or Pastour Byshop or Archbishop of Ephesus in the primitiue church after he had described vnto him in most liuely flourishing and orient colours the office both of a Byshop and Deacon the two most necessarie functions in the Churh of God established by Christ with all the adiuncts properties qualities duties and complements belonging vnto them both from the beginning of this chappter vnto the 15. verse thereof and to what end and purpose euen that Timothy might know how to behaue himselfe in Pauls absence in the house of God Which house of God because he mentioned it he taketh occasion to define the same euen to be the Church of God the pillour and ground of truth And taking his hint as it were from the last word of the definition in the verse immediately before which is truth he taketh the like occasion to define the same truth and so as it were descending downe from one thing vnto another The parts of this text first defineth what that truth is although he call it by another name euen Godlinesse and then setteth downe the parts of it But before we come either to the one or to the other he prefixeth a Preface before So that this text might seeme to consist of three parts Preface of a Preface in the first words Without controuersie of a definition of Godlinesse or truth in the next A definitiō Great u the mysterie of Godlinesse and finally of a description A description or rather an enumeration of the parts thereof being six in number Which is God manifested in the slesh iustafied in the spirit c. So that if you will you may call this text a short summe or symbole of our faith or an halfe creed containing 6. Articles or a small Catechisme consisting of 6. parts or a breuiarie of christian religion comprehended in 6. principall points or an Epitome of the Gospell comprised in 6. Aphorismes of diuinitie to conclude it may be tearmed the tree of truth which hath 6. branches The tree of truth the first and lowest branch toucheth the earth and the highest and top branche reacheth to the heauens not vnlike to a pleasant fountain or welspring that deuideth it selfe into six streames But of these things seuerally as they lie in order in the text Without controuersie It is the common course and custome of the holy ghost and of the holy prophets and Apostles the penclearkes and secretaries of the spirit of God thorow out the whole Scriptures whensoeuer they mention anie matter of waight or moment whither it be wonder or miracle strange in our eies and hard to be beleeuede or oracle and misterie darke to be conceiued and obscure to be vnderstood or an heauie iudgment and punishment to be powred vpon the wicked or a gratious benefit and blessing to be bestowed vpon the Godly or any other thing that doth most neerely concerne our soules health and saluation before they pronounce the one or denounce the other to the comfort and consolation of the elect and to the terror and horror of the reprobate to prefixe a preface before the same for to rouse vp their heauie soules to waken their sleepie hearts to quicken their dull spirits and to stirre vp their deafe eares heedfully to heare and reuerently to regard that which followeth that they might make vse and take profit in faithfully beleeuing and willingly allowing and approuing that which God commendeth and commaundeth in his word As namely that most ordinarie preface both in the olde new testament Ecce Behold as also that so common among the Prophets Thus saith the Lord likewise that so often in the Gospell of our Sauiour I say vnto you and verily I say vnto you and againe verely verely I say vnto you And finally that which is so vsual with Paul to keepe our selues within the compasse of our Apostle and of his Epistle yea this first Epistle to Timothy It is a true saying and by all meanes worthy to be receiued 1.15.3 1. and 4.9 But this which is here vsed passeth all the rest being an affirmation of the Apostle with all asseuerance and a confirmation with all assurance Signifying hereby that the matter which followeth is without all doubt question or controuersie yea as the word it selfe purporteth in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est certum compertum concessum confessum ab omnibus as being certaine sure granted and confessed of al men and that therefore it is to be attended on diligently receiued carefully kept saithfully Against which if any obiect that this is not onely not granted of some but a so vtterly gainsaied and not onely doubted of but flatly denied of manie as first of Atheists who neither acknowledge God nor Christ Secondly of the Iewes to whom this misterie is an offence Thirdly of the Gentiles to whom this Godlinesse is foolishnesse Fourthly Turkes and Saracens to whom this truth is a fable Fiftly of Heretikes to whom this doctrine is nothing els but errour and falshood As namely of the Martionites that denie Christ to be manifested in the flesh of the Arrians that denie him to be iustified in the spirit of the Saduces that say there are no Angels nor spirits and therefore that Christ could not be seene of Angels As also some Infidels who neuer yet heard of Christ and likewise many worldlings which neuer as yet beleeued on Christ And lastly of the Apellites Christolites and Carpocratians which gainsay Christ to haue been taken vp and ascended into heauen but onely his Godhead and Diuinitie and
if any part of his humanitie and manhood then his soule onely and not this body which they affirme to be resolued into the foure Elements and therfore not this Scripture nor no part thereof to be without controuersie It may be answered that as Paul himselfe that wrote this was the faithfull seruant of God and as Timothy to whom this was written was likewise a faithfull Pastour of the Church euen so that the Apostle doth auerre and auouch this in the person and behalfe of al the faithfull the children of God the members of Christ the conuerts to the Gospell the numberof the elect the professors of the truth the beleeuing brethren as otherwise not regarding and neglecting the crooked and corrupt iudgment of the world and the contrarie opinion of the faithlesse which are alients and strangers from the commonwealth of Israell as being without God in Christ Iesus who by reason of their ignorance doe dwell in darkenesse blunder in blindnesse and grope as it were at noone day which neither care to learne nor can beleeue because of their disobedience and therefore casting them off as it were in a reprobate sence For according to the Philosopher There is no reasoning with them that denie the principles of Arte so there is no teaching of them that gainsay the Articles of our faith But as hee also saieth concerning the humane sciences Oportet addiscentem credere that is He that will learne he must beleeue So in the principles or fundamentall points of true religion it is first requisite and necessarie that a Christian man bee fully resolued that they are true before he be instructed in them And so no doubt are all the good and the godly the elect and the faithfull thoroughtly perswaded of the whole Scripture of God giuen by diuine inspiration that it is most certaine and true and euerie part and parcell thereof and therefore do giue their assent and consent thereunto not onely with their heart beleeuing it but with their mouth confessing it with boldnesse professing it with zeale protesting it and finally with their liues witnessing it becomming not onely belecuers but also confessors and Martyrs of the same So that our Apostle Paul might say safely and soothly writing vnto such in way of preface to prepare them to attention and intention and without all contenrion and to put them in minde of that wherein they before had been instructed and informed Without contrcuersie as being a matter aboue opinion without preiudice and past all peraduenture as containing nothing els in it but demonstrations in Diuinitie And thus much of the Preface or preparatiue of the Apostle Now of the matter or misterie it selfe in the next words Great is the misterie of Godlinesse In these words it contained the second part of this text Misterie of Godlinesse euen a short summarie sound and absolute definition of true religion and the doctrine of the Gospel comprised in the whole new Testament here called of the Apostle Godlinesse as he tearmeth it in the last words of the former verse Truth being both one as he likewise calleth it often by the same name euen in this Epistle to go no further As in the chap. following 4.7 Cast away prophane and olde wiues fables and exercise thy selfe vnto Godlinesse And againe in the 8. verse next after Bodily exercise profiteth little but godlinesse is profitable to all things c. And thirdly Chap. 6.6 Godlinesse is great gaine c. In all which places marke a threefold notable comparison and opposition First betweene the vanitie of prophane fables and the veritie of syncere Godlinesse in respect of the matter they both containe Secondly betweene the profit of the one and of the other the one little the other great the one to a few things the other to all things as also of the promise the one of the life present the other of the world to come in regard of the effects that followe them both But especially in the third place where it is secondly called and accounted great here a great misterie there a great gaine conferring and preferring it before all earthly gaine as being the chiefest good thing in this world because it is without contention and with contentment As in comparison whereof al wealth here on earth is but pouertie all lucre losse all aduantage dammage and this in respect of the reward that belongeth vnto them both Being all one indeede with that pure religion and vndefiled before God euen the Father which Iames describeth 1.17 to consist in visiting the fatherlesse and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world but with this difference that Iames speaketh there of the practise and Paul here of the contemplation the one of the vse and the other of the knowledge he of the doctrine therein comprised our Apostle of the life therein commended And here tearmed Godlinesse as it is oftentimes in the Scripture for three reasons As first in respect of the cause from whence it comes which is God from whom euerie good and perfect gift proceedeth and therefore this most heauenly grace much more of all the rest for otherwise of our selues how can we attaine vnto so diuine a blessing being all such fooles as the Psalmist 14.1 describeth which say in their hearts howsoeuer otherwise we speak with our mouths That there is no God And those wicked ones which the same Prophet mentioneth which haue not God in all our thoughts Finally those vngodly persons which Dauid likewise inueigheth against which haue no feare of God before our eies except the Lord of his great goodnesse powre his spirit plant his feare roote his faith and engraft his grace in vs. For although we haue three sorts of preachers 3. sorts of preachers which doe nothing els but preach proclaime God vnto vs. As first Nature Nature which is the vnwritten law of God in our hearts euen our owne consciences which cannot but confesse and acknowledge euen by naturall instinct onely that there is a GOD and that one and alone true God of which the blessed Apostle Saint Paul Romans the 2.15 which was the first and generall Preacher vnto all mankinde The second preacher is the whole world and all the workes that are therein The world which first offer and proffer themselues vnto our eies to view and see as in a looking glasse the most mightie maker and creator of them and secondly vnto our hearts to giue vs to vnderstand and pereeiue that there is some excellent workeman and founder of this goodly Theater and Royall Exchange and finally to teach and tell vs that he that framed and fashioned all these things was God himselfe Of which second preaching Dauid Psal 19.1 The heauens declare the glorie of God and the firmament sheweth foorth his handy-worke And of which Paul Act. 14.17 when he saith God left not himselfe without witnesse And againe Rom. 1.19 and 20. when he more fully saith
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
fables as shadowes of some other truth as that these mortall creatures supposed Gods and Idolles of the Gentles were in a manner conuerted into such brute beasts by their vncleane actions Againe we finde in the holy scriptures that Satan transformed him selfe in to an Angell of light 2. Cor. 11.13 that the true Angels of God haue oftentimes takeÌ„ vnto them the shapes forms of men in which they haue appeared when they haue beene sente from Heauen downe into the earth and whereby they haue not only spoken vnto men but also eaten and druncken with men Yea we shall reade in the ould Testament and new in manie places that the Lord God himselfe appeareth vnto his saints and seruants in diuers semblances and fashions but especially in the forme of fire As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell when he led them throughe the wildernesse in a Pillour of fire Exod. 13. and vnto the disciples and Apostles when the Holy Ghost descended in the shape of fire clouen tounges whervpon Austin vseth these words Hoc enim ele mentum est magnum sacramentum De Symb ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes as God the Father in the shape of a man when he came to Abraham sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue when he appeared to Iohn Baptist after Christs baptisme Math. 3. But none of these before mentioned did keepe those shapes and seÌ„blances which they tooke or seemed to take vpon them but forsooke them immediately after they had perfourmed what they would by that meanes But our Sauiour Christ Iesus wheÌ„ he was thus manifested in our flesh he tooke it not vpoÌ„ him for a time but perpetually euen to be our eternall mediatour both God and man world without end and to continewe a preist for euer after the order of Melchesidecke And here we are to note how properly the Apostle writeth when he here setteth downe that God was manifested in the fleash and not the Godhead speaking as the logitians say in the contract but not in the Abstract being true in the one as appeareth but not in the other as in the Contract because it containeth in it the whole person of Christ consisting of both natures but not in the Abstract for that it considereth the seuerall nature of his diuinitie only which in noe wise can be manifested in the fleash nor be confounded with his humanitie vnlesse we will runne into Eutiches errour and thinke that his manhood was not taken only but also absorpt and consuÌ„pt of his Godhead which is a foule Heresie so that it appeareth euidently what maner of manifestation this was Now therefore only in a word or two lette vs speake of the forme it selfe into which god is here said to be manifested so to passe on to the nexte branche of this misterie because we haue dwelt verie loÌ„g in this alreadie which forme is here said to be in the fleash that is in humaine nature As that which was immortall inuisible incomprehensible and infinite should take vnto it a kind of nature which was mortal uisible comprehensible and finite yea which might be seene touched and handled and like vnto vs in all respects sinne only excepted not by conuerting the Godhead in to manhood but by conioyning the humaine nature to the diuine vniting them both in one person of Christ our mediatour euen as Iohn 1.1 witnesseth that which we haue hard that which we haue seen which we haue looked vpon our hands haue handled of the word of life neither tooke he any other fourme either of any Creature vpon the earth or of any power in heaueÌ„ noe not of any Angell but of the seede of Abraham onely Heb. 2.16 And why because as the Apostle in the same chapter rendreth the Reason for as much as the children were partakers of flesh bloud he also himselfe tooke likewise parte with them Vers 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption as it is often times taken in the scriptures especially in the Epistle to the Romanes for the vnregenerate parte of man contrarie vnto the spirit for then should our Sauiour Christ be subiect vnto sinne as we are which were blasphemie to affirme but for the whole naturall and true essence and substance of a mortal man both of reasonable soule and of humaine fleash subsisting and not of body only least we fall into the Erronious opinion of the Apollinarists And thus much of this maine branche of this greate misterie now of the nexte Iustified in the spirite As this is an annexioÌ„ vnto the words going before so is it an amplification of the former misterie as if the Apostle Paule had said although Christ the sonne of God and God himselfe was manifested in the fleash as he hath set downe more at large Phil. 2. Yet did th◠〈◊〉 most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit as the same is expressed more plainely First by our Apostle Romans 1.4 when he saieth that he was declared mightily to be the son of god touching the spirit of sanctification by the resurrection from the deade as being one notable and notorious action of his supernaturall vertue Secondly by Peter 1.3.18 by an other semblable acte euen the worthy worke of his passion As that he was put to death according to the fleash but was quickned in the spirit And thirdly Iohn 1.14 that the word became fleash and dwelt amongest vs and we sawe the glorie thereof as the glorie of the only begotten sonne of the father full of grace and truth So that to iustifie in this place is not to make or pronounce one Righteous or iust which is not so indeede as this word is taken Luke 16.15 in those words of our Sauiour vnto the Pharisies Ye are they which Iustifie your selues before men but God knoweth your harts c. And Luke 18.14 in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican wheÌ„ he saith that the one departed â—oÌ„ rather Iustified theÌ„ the other And finally as it is taken so often in the Epistle to the Romans where our Apostle handleth that cheife pointe of our Religion euen our Iustification but especially Chap. 3.28 In those words Therfore we coÌ„clude that a man is iustified by faith without the workes of the lawe But this word here signifieth to approue shewe forth or declare a man to be such an one by certaine signes and sure tokens by infallible Arguments and euident demonstrations such as cannot be refelled or refuted As Psal 51. in those words of the Prophet Dauid Against thee alone O Lord haue I sinned and done this euill in thy sight that thou mightest be iustified
declare our selues to be those of these last daies perillous times which Paule foretould should be in the world hauing ashew of Godlinesse but denying the power thereof 2. Tim. 3.5 not to loue one another in tougne in word only but indeede and in truth as Iohn exhorteth vs for such externall shewes and semblances such outward facing and gracing with such deepe dissembling and hollow harted hyprocrisie God vtterly hateth and abhorreth wheÌ„ as we dally with God himselfe double with men deceaue our owne soules as may well be said deceauing and being deceaued making this world as it were a Theator the Church a stage themselues as actours and players in seeming to be that which they are not in disguising theÌ„selues as it were with the side Robes broad Philactaries and loÌ„g fringes of the scribes and Pharises vice masking vnder the visour of vertue profainenesse lurking vnder the couerture of holynesse and falsehood hiding it selfe vnder the coulour of truth and veritie which is not to follow the steppes of our Sauioure who would only as it is here sette downe be iustified in the spirit and thus much of this second branch of this tree of truth now of the thirde Seene of Angels After that our Apostle had sette downe in the wordes going before that double heauenly misterie of our Sauiour Christ that he was manifested in the fleash and iustified in the spirit he doth amplifie the miracle of that misterie and the power of God by a notable circumstance of greate waight and moment confirming and establishing the same by the witnesse and testimonie of high and Heauenly powers as in matters of greatest importance are requisit to be eye and eare witnesses not persons of base and meane estate and credit but such as are of worthie estimation and reputation not mortall men of the inhabitances of the earth who would be astonished at the wonder of so greate a worke that Christ should become a man but eueÌ„ the immortall Angels the host of heauen who were excedingly glad and reioyced to see the same within finite admiration praysing the name of God being such a newe and strang thing vnto them as they neuer wisht nor thought of before for althoughe it be to begraÌ„ted that these Saints and seruants of God which stand in the presence of God and behold the face of God doe know manie of the secrets of God as being indewed with an excellent knowledge in heauenly mysteries there fore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeing and perceauing much and therfore did no doute vnderstand that the world should at length be redeemed and saued and that Christ in time should be borne and finally should suffer and be slaine for the sinnes of mankind As we reade that the Angell Gabriell did foretell the same vnto the Prophet Daniell 9. Dani. Notwithstanding most sure and certaine it is that they know not euerie misterie miracle of God nor all the secrets of the Lords whole deuine counsels and therefore not euerie particular circumstance of time place and person belonging to the incarnation passion and resurrection of our sauiour neither yet knewe they the meanes and howe these thinges should be brought to passe Insomuch that all be it they sawe not this at the first yet at the last the Lord vouch safed to reuele the same vnto theÌ„ and not onely to make them behoulders thereof but also messengers and ambassadours of so glad tidinges and reioysers of so greate a grace bestowed vpon mankind As was Gabriell not onely the foretellour of these happie newes in general tearmes vnto Daniell as is before declared but also as legate a latere froÌ„ the lord God himselfe the signifier and certifier of all the particular circuÌ„staÌ„ces beloÌ„ging to his incarnation vnto Ioseph Marie Zacharie and the shephards as it may appeare in the beginning of the gospell as first who should be his forerunner euen Iohn the baptist the sonne of Zacharie and Elizabeth Secondly how he should be conceaued euen by the holy ghost Thirdly who should be his mother euen the virgin marie Fourthly the place where he should be borne euen in BethleÌ„ the least of all the cities of Iuda Fifthly his name whereby he should be called eueÌ„ Iesus because he should saue the people from their sinnes with many other specialties sette downe at large by the Euangelists all which when it was perfourmed as the angell had prophesied and had beene fullfilled as Gabriell had fore shewed to Ioseph Marie Zacharias and the sheaphards of Bethelem not only he himselfe but the Angels of God likewise were rapte and rauished as it were with ioy when they saw it brought to passe which made also an host of heauenly souldiers to ioine in consort and to praise God and say Glorie be to God on highe on earth peace and good will towards men Luke 2 13.14 The cause of this their exceeding gladnes being this not only for the common saluation of maÌ„kind and generall grace that had appeared vnto all but for that the Lord vouchsafed both to shew them that fauour as to make them the spectatours of so notable a miracle to giue them that honour as to take them as witnesses of so greate a misterie for the strengthning of our faith enlarging of our hope the ascertaning and assuring of our soules and consciences in the vndouted truth thereof and these as witnesses in the higher degree as in the nexte wordes he descendeth to the testimonie of these that are of lower accompt euen of men here note the Proprietie of the speech the pregnancie of the Phrase which it pleaseth â—he blessed spirite of God in holy and heauenly wisedome here to vse when as the Apostle saith that he was seene of Angels and not that Angels did see him signifying hereby not any vertue in themselues in this respect but Gods vouchsafing toward them Seing that is said to appeare vnto one which is not in the behoulders power to see it As when one hath a stone before his eies which he looketh vpoÌ„ we say not a stoÌ„e is seene of him but he seeth a stoÌ„e the like of the sunne the moone the light the rest of the visible creatures of God here in the world the common and continuall obiects of our sight so that not of their owne nature nor by their owne power nor through any abilitie that was in them did they see the lord Christ but only by Gods gift grace and goodnes was the incarnate word reueiled vnto them and many other misteries which were before vnknowne of them whereupon Beda saith Quod in natiuitate apparuit Angelis claritas quae non aâ—tea in veritate visa est hominibus that is that after the natiuitie of our sauiour there appeared a clearer brightnesse in the angells then euer indeede appeared before vnto men and that in two respects first in regard of the ministerie of the Apostles secondly in respect of the knowledge of the people
was commonly called and accompted to be soueraigne monarch of all the kinges keysars and conquerours of the earth And iniurious to be borne with in pietie as it should seeme for a base Nazarite and a rude Galeleā to deface Moyses disgrace God to abrogate the Law abolish the ordinances to frustrate circūsition and annihilate former cerimonies as the offēded Iewes did obiect against him And in stead thereof to ordaine two new sacraments one of water an other of wine to bring in a new doctrine euen the Gospell for the former prophets appointed by the Lord to assigne new Apostles of his owne making neuer harde of before All these thinges were not only maruelous but also odious and dangerous in respect of his person and therefore a deepe point of this misterie of godlinesse Secondly in regard of the preaching it selfe Preaching being at this time but a broaching of folly and therefore called by Paule according to the common crooked and corrupt Iudgement of the world the foolishnesse of preaching being taken for madnesse to crie as Iohn Baptist did in the wildernesse and our Sauiour himselfe did in the temple Preachers being called mad men as that son of the Prophet was in Iehues time 2. Kinges 9.11 drūckardes as the Apostles were said to be druncke with new wine Acts. 2. And bablers as Paule was termed of the Athenians Acts. 17. disturbers of states and common wealthes as Elias was called by Ahab a troubler of Israell 18.17 as Micheah likewise the same by Ahab an vnhappie Prophet 1. kin 22.8 and as Ieremias a discourager of the people by the princes of Iudea Ierem 21.3 And as Amos a conspiratour by Amaziah the priest Amos 10. yea as our Sauiour Chist Iesus himselfe of the high preist scribes a peruerter of the people a forbidder to paye tribute to Cesar an affecter of a kingdome Luke 23.2 As Stephen of the people elders and Scribes a blasphemer Act. 6.11 And Paule by Tertullus to be a pestilent fellow a mouer of sedition among all the Iewes and a cheife maintainer of the sect of the Nazarites Act. 24.8 Againe for the manner of this preaching contemned and condemned of all men because it was not only bare and naked without a signe to countenance and confirme it and therfore a scandall to the Iewes but also plaine and simple without wisdome of words to shew setit fourth and therefore folly to the Grecians 1. Col. 1.2 And besides for the men that did preach being homely and rude poore fishermen verie simple ignorant and vnlearned Ideots Lastly in respect of the persons that were preached vnto prophaine Panims godlesse Pagans Idolatours Gentiles superstitious Grecians to whome to preach is as it is in the Prov. Surdo narrare fabulam euen to speake to dead and deafe men deafe in obstinacie and dead in sin giuen ouer to vanitie nusseled in ignorance blundering in blindnesse and almost cast of into a reprobate sense euen as blockes stockes and stones like vnto the Idoles which they worshipped in whome neither the plowe of preaching could make any furrow nor the seede of the Gospell take any roote because neither the dewe of Gods grace could mollifie the soule of their hearts nor the sunshine of his blessing fructifie the ministerie of his word in their soules Notwithstanding all which see the misterie beholde the wonder how this is brought to passe for the person though a vile woorme yet a glorious Archangell or Prince of angelles thought a meane mortall man yet a mightie and immortall God though a son borne and a child giuen yet an euerlasting father and the auncient of daies Secondly for preaching though folly to men yet the wisdōe of God though an offēce both to the Iewes and Gentiles yet the power of God vnto saluation to the Iewes first and also to the Gentiles though a stumblinge blocke yet a sweete baite whereby many soules were caught by the hookes of the Gospell And for the preachers though poore fisher men yet powrfull fishers of men though rude Galileans yet honorable Apostles though not puffed vp with humaine knowledge yet inspired with heauenly wisedome And finally the persons that were preached vnto though Gētiles by generatiō yet Israelites by regeneration though children of truth yet of stones made the sonnes of Abraha though aliants and strangers from the cōmon wealth of Israell yet free denisons cittizens with the saints This therefore is the Lords doing to vse the words of the Psalmist it is meruelous in our eyes yet although maruelous and mistical found by blessed proofe and happie experience to be performed in vs which were sometimes Gentiles but now christians by the greate power and gracious prouidence of God But why was God manifested in the fleash Iustified in the spirit preached vnto the Gētiles because otherwise he could not be beleeued in the world so that with out this cause going before the effecte which answeareth in the next brāch could neuer haue followed for as the prophet Esaie who should beleeue our report or to whōe is the arme of the Lord reuieled and as the apostle Paule How shall they beleeue in him of whome they haue not hard and how shall they heare without a preacher so that faith must needes come by hearing and hearing by the word of God preached Esaie 5.3.1 Rom. 10.15.16.17 But who preached not the workes of God by the creation of the world although they after a sorte doe make manifest that which may be knowne of God they visible shewing the inuisible thinges of him that is his eternall power and godhead Rom. 1.19.20 and albeit as the Prophet Dauid saith The heauens declare the glorie of god the firmament sheweth forth his handie workes Psal 19.1 For these were but dumbe teachers and the text intendiment of there teaching was only this that there was a God that made the world But the worde of God by the mouth and ministerie of man speaking preachers which did plainely publish and proclaime not by ocular demonstration as the other but auricular declaration and oracular manifestation and the texte and drifte of their preaching being more and a greater misterie euen God manifested in the fleash that saued the world And these not such preachers as Iacob who said only that Siloam should come Gen. 4.9 As Moyses that the Lord would raise vppe a prophet like vnto him Deut. 18. as Balaam that a starre should rise out of Iacob c. Numb 24. As Dauid I will preach the lawe whereof the Lord c. As Esay that a virgin shall beare a child and so forth Esaie 7. As Daniell that the most holy shall be annointed Dan. 9. For all these were but propheticall Preachers only such as saw him a farre of such as promised him to cōe in dwe time But these both Euangelicall and Apostolicall such as were eie-witnesses and eare-witnesses of his comming such as in presence pointed at him vnto the people or