iustification of Christs diuinitie and his declaration to be God what greater then the testimonie of elect Angels what greater matter then the publishing of the Gospell the conuersion of the Gentiles and the ascention of our Sauiour Farre greater then any mysteries that were before time mentioned in the olde Testament then the creation of the wide world then the inundation of the earth then the deliuerance of the Israelites out of Egypt then the promulgation of the Lawe and the returne of the Iewes out of the captiuitie of Babylon which are all notwithstanding great miracles and most meruailous in our cies And as this misterie is great first in respect of the cause and secondly in respect of the matter both for quantitie and qualitie not onely generally but also particularly as we haue shewed at large So thirdly is it called great in respect of the effect thereof for that it maketh them great which vnderstand and beleeue this mysterie which make vse and take profit by it As first generally Godlinesse this mysterie made Moyses verie great in the land of Egypt in the sight of Pharaos seruants and in the sight of the people Exod. 11.3 This made Dauid haue a name like the name of the great men that are in the earth 1. Chron. 17.8 This also made Daniel of great reputation with the people Dan. 13.64 Euen as Alexander Pompey and Constantine the great so called for their great Artes atchieuements but particularly this great mystery of the Gospel this manifestation of God in the flesh for so saith our Sauiour whosoeuer shall obserue and teach anie of the commandements of the Gospell the same shall be called great in the kingdome of heauen Mat. 5.19 And especially the precept of humilitie and therein to follow the president of our Sauiour and be as a little child Humilitie the same shall be the greatest in the kingdome of heauen 18.4 This made Iohn the Baptist great as the Angell foretolde that he should be great in the sight of the Lord Luk. 1.15 and not onely great but the greatest Prophet that was borne of women And yet such and so great is the effect of this misterie that it maketh him that is the least in the kingdome of heauen to bee greater then he 7.28 This made Marie great as she confesseth her selfe saying he that is mighty hath magnified me and therefore her soule magnified the Lord as it is in her Magnificat Luk. 2. Is this mysterie then of Godlinesse considered either generally or particularly Great that we may adde an edge to that which hath been spoken great in respect of the soueraigne Author thereof which is God great in regard of the subiect matter therof the word and will of God finally great in respect of the soule sauing effect therof to be great in the kingdome of heauen Then if thou wouldest be brought to God if thou care for thine owne saluation it thou desire euerlasting blisse renownce all other false religions forsake all other vain professions make account of no other fond mysterie there is but one way without wandring and that is Christ but one veritie without errour and that is the Gospell but one life without death and that is in heauen This great mysterie in this text is that life this truth is that veritie and this Godlinesse is that way Haec via sine deuio haec veritas sine dubio hac vita sine taedio as saith a learned Father To this mysterie let all new inuentions vnwritten verities and humane doctrines giue place the Cabala of the Iews the Alcaron of the Turke the obscurities of the Gnosticks the profundities of the Valentinians the illuminations of the Catharists and the traditions of the Catholiks all which must needs vanish away as the mistie cloudes before the sunne and be scattered as the dust before the winde and finally be consumed as the rods of the charmers of Egypt by Aarons Rodde euen as all the Oracles of the Heathen ceased at the comming of Christ and all the religions were put to silence by the preaching of the Gospell and the euill spir it s of Sathan which possessed men were throwne out by the power of the spirit of the holy Ghost To this religion therefore only ought all the faithfull christians to giue their assent and consent which no Tyrant could euer extinguish were he neuer so mightie or malitious nor hereticke confute were he neuer so learned or subtile nor anie enemy conuince were he neuer so powerfull or politicke which may be for a time yclouded or ecclipsed but shall neuer wholy loose her light and pressed and depressed for a while but shall neuer finally be oppressed and lastly may be assailed and assaulted but neuer vtterly vanquished To conclude therefore leaue all other Doctrines and cleaue onely to this mysterie forsake all other professions and betake thy selfe onely to this Godlines cast away all other falshoods and holde fast this truth and let neither the buffetings of Satan the baites of the flesh the pleasures of sinne nor the golden apples of the world cause thee to let go thy holde but holde it fast for euer euen to the end God manifested in the flesh Thus much of this great mysterie of truth or godlinesse as it is here generally defined of the Apostle now of the particular parcels and branches thereof in their due order But first of the maine branche out of which the rest doe grow and flow contained in these words Man hauing lost his first perfection forsaken his former puritie and made himselfe subiect to corruption in the beginning breaking Gods commandements euer after transgressing the lawe of the Lord and neuer ceasing to sinne in thought word deed not onely our first parents the Authors of our iniquities causers of our infirmities and originall rootes of our pollution but also all the children of men in their generations in all times and ages of the world as being the spawne of those rebels the corrupt fruites of such rotten trees the bitter water of vnpure fountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foules of the same feather birdes of the same brood sinners of the same stampe sinning sonnes of sinfull parents according to that prouerbe of the Prophet The fathers haue eaten sower grapes and their childrens teeth are set on edge For as the Apostle Paul saith out of the Psalmist There is none righteous no not one there is none that vnderstandeth there is none that seeketh after God they haue all gone out of the way they haue been made altogither vnprofitable there is none that doth good no not one c. Rom. 3. And as the Prophet Esay From the sole of the foote vnto the crowne of the head there is nothing whole therein but wounds swellings and soars full of corruption 1.6 And finally as the Lord God himselfe All the imaginations of the thoughts of mans heart are onely euill continually Gen. 6.5 And therefore man to deserue nothing els but condemnation
their inward hartes being the searcher of the reines saying they gaue their almes before men to be seene and praised of men and caused a trumpet to be blowne before them like Hypocrites in their sinagogues and in the streets And againe when they stoode praying in their sinagogues and in the corners of the streets to be behoulden of men vsing Polulogies and Battologies that is vaine repetions much babblings for which as our Sauiour here telleth they had the guerdon and reward they liked and looked for that is the vaine praise and commendation of the common people Moreouer when they fasted they like Hypocrites looked sowerly and. disfigured their countenance that they might seeme vnto men to fast euen as the Heyre is said to weepe at the death of his father As it is in the Prouerb Haeredis luctus sub larua risus est As it appeareth in the same chapter And againe by deuouring widdowes howses vnder a coulour of long prayers as it is in this Chapter Further by tithing mint comming and Annise and leauing the greater matters of the law vndone as iudgemēt Mercie and fidilitie by making cleane the outside of the cuppes and platters but within being full of briberie and excesse And therefore are likened of our sauiour and that worthely to whited tombes which appeare beautifull outward but within are full of deade mens boanes and all filthinesse they appearing outwardly Righteous before men but within full of Hypocrisie and iniquitie So that we see these words most fully confirmed vnto vs that horrible vice did raigne and rule in those Scribes and pharisies and noe maruaile for a learned writer saith Vt quemadmodum semper in Cerimoniis magis sunt operosi Hypocritae quam qui solidam rerum-substantiam tenent Ita factum est vt qui a vera pietate disciuerant longe plus ostentationis sibi asciuerant quam qui fideles for as Diogenes Laertius saith as the Grecician horse did therefore deceaue the after wise Troians because it came in forme of Minerua and as Lysimachus preuailed more by his foxes pelt then by his Lions skin and lastly as Pirrhus was wonte to say that he won more by his Orators policie then by the power of his armie Crocodiles neuer hurting more then when they weepe most Syrenes neuer harming more then when they singe sweetest Scrpentes no where rather lurking then where the grasse is greenest So the diuell neuer destroyeth more soules then when he taketh vpon him an Angell of light So Hypocrites neuer worse neuer more vile and vitious then when they put vpon them the visoure of vertue And lastly so these Scribes and Pharisies then were indeede rauening woules when they did put on sheepes clothing So that it is most true which Salomon saith in the Prouerbs The wicked man when he counterfaiteth him selfe good then is worst of all whereupon Austin saith on the 63. Psalm Simulata aequitas non est aequitas sed duplex iniquitas quia iniquitas est simulatio Wherefore and if there be any such among vs men pleasers vaine glorious ambitious and such like as these Scribes and Pharises were let them remember that all those woes denounced of our Sauiour in this Chap. and in manie other places of the Gospell against these Hypocrites are not denounced in vaine But let them remember what our Sauiour also saieth That except our righteousnesse exceed the righteousnsse of the Scribes and Pharisies ye shal neuer enter into the Kingdome of Heauē that which Paule affirmeth 1. Gal. 11. That those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mē pleasers cannot please God nor be the seruants of God But much more the Lord will punish the ministers of his word in this wise offending whose words without workes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wounders and woūds who when they ought to be light are darkenesse when salte vnsauerie and lastly when they ought to be guides had neede to be guided and gouerned themselues who as they vse not their handes whē they doe no good indeede although they doe as Iuglers doe shew knackes of Legerdemaine seeming to do those feates which they doe not by casting a mist before mens eies so that it were noe matter at all if they were toungtied had there lippes glued together sith they doe more hurte by their speaking then they could doe by their silence Non enim ita in cident animae verba vt opera as Chrisostome Hom. 30. in Acts Apost Cap. 14 quoniam si habueris non solum non proderis loquendo sed etiam plus oberas vtilius fuerit tacere quid ita quia sic mihi proponis opus vt si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomuch that the people might verie well put their Pastour to rebuke in replying against him and saying with the Poet. Quid verba audiam cum facta videam And againe with Tullie in another place in the same sence Quorsum persuadere nobis conaris quod tibi probare non vis So that we see that this vntowardnesse perversenes of the ministerie in not putting in practise that which they know maketh this blessing of the Gospell oftentimes but halfe a blessing this grace but halfe a grace this light noe light at all and I pray God they make it not a darkenesse yea this blessing noe blessing this grace noe grace this light noe light at all and I praye God we make it not a curse in the end extreame darkenesse worse thē that of Egipte How often hath the Lord God commanded in the Law by the mouth of Moyses his greate Prophet that his Preistes should be holy as is in the 19. Exod. Let the preistes which come vnto the Lord be sanctified least that the Lord forsake them And when they come to the Alter of the Holy let them not bring vpon them the offence least they die againe Leuitic 21. That man in whom there shall be found any spot or fault he shall not come to offer any gifts vnto God And therefore the purging of woundes began first at the Preists Esay 1. So likewise in purging and correcting all sorts of men first the purgation ought to beginne with them as it is writen in the Prophet Ezechiell First beginne with the Sanctuarie For as the Psalm saith Holinesse becommeth my house for euer For when as in the Sacrifices the Preist had for his share the bracelet that couereth the harte as Origen writeth signifying thereby that he should be a man of councell who had also allotted vnto him the right shoulder and the tongue in token that he should be prompt and readie to good workes and eloquence to declare the Lawe of God besides hauing one his breast a tablet wherein was embrodered with letters of gould Vrim and Thummim in token that he should be a man both perfect in life and plenteous also in the trueth of the Lord twelue stones being sette in the same tablet and therein engrauē the names of the
exactly to take reckening and account of that which he laieth out of the which the Philosopher giueth this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to require a straite and exact account of things is a signe of a base and miserable nature and the benefits that he bestoweth to be both priuate and publike both to profane vses and holy seruices not onely bestowing priuate profits vpon particular persons but also conferring common commodities to whole cities and societies and all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for honesty and honour sake euen so dealeth the Lord God with all his creatures by opening his hand and filling all things liuing with plentifulnesse yea hand ouer head by scattering and squandring his gifts not caring nor sparing to whom when or where by conseruing and preseruing guiding and gouerning ordring and administring all things in the world for their good and his owne glorie bestowing his ordinarie benefits blessings generally vpon al alike as whē he giueth the ayre to all that breathe with the fire water and earth for the common vse and necessitie of man and maketh the sunne to shine on the euill and the good and sending raine on the iust and vniust as our Sauiour in the Gospell Mat. 5.45 And in bestowing his choicest and chiefest gifts and graces vpon his chosen children which are most deare and neere vnto him Euen as the mightie Kings and Keysers the greatest states and potentates of the world do vsually giue to their counsellers and courtiers to their seruants and subiects golde and siluer Simile chaines and bracelets lands and liuings offices and honours and other princely preferments according to their desire and desert and vpon their suite and seruice but yet reseruing his casket of precious pearles and peerelesse iewels his rich treasurie and exchequer his royall crowne and dignitie his Princely throne and chaire of estate and all his glorious kingdomes and dominions vnto his owne sonne the Prince and Heire apparant which is to succede him in his Soueraigne rule and gouernment Semblably dealeth the Lord God with those that are Dilecti electi Dei his chosen children his darlings and delight for whom onely although he bestow vpon all others both good and bad his temporall benefits and blessings euen as Aug saith of riches so of all other externall things of this life Dantur bonis ne videantur esse malae dantur malis ne videantur esse bonae making them common as it were to all mankinde He prouideth and prepareth to whom alone he promiseth and performeth his spirituall gifts and graces as pecullars properly appertaining vnto them So the prophet Dauid He shewed his word vnto Iacob his statutes and ordinances vnto Israel He hath not dealt so with any nation neither hath the Heathen knowledge of his lawes Psal 146.19.20 So vpon the faithful which are the true members of the holy catholike church Foure priuiledges of the faithful God bestoweth foure especiall priuiledges and prerogatiues 1. to be a communion of Saints 2. remission of sinnes 3. resurrection of the body and 4. life euerlasting So vnto the Disciples and Apostles of our Sauiour telleth them in the Gospell It is giuen to you to know the mysteries of the kingdome of heauen but vnto others it was not giuen Mat. 13.11 So vnto the little flocke saith Christ the heauenly Father will giue a kingdome So vnto all those that loue Christs appearing Paul affirmeth that there is laid vp a crowne of righteousnesse 2. Tim. 4.8 And to him that endureth temptation and loueth the Lord shall be giuen a crowne of life as Iames 1.12 And to the Elders that feede the flocke of Christ committed to their charge an incorruptible crowne of glorie as Pet. 1.5.4 As finally Iohn in this place testifieth that vppon these babes and beloued of God is bestowed an ointment from him that is holy which others had not obtained nor could attaine vnto as those Antichrists mentioned in the last verse going before who also are said in the next and former verse by our Apostle to go out from vs because they were not of vs not partakers of this ointment because they were enemies of the grace of God and such as denied Iesus to be Christ as it is in the verse next following but on the 22. whereby it cuidently appeareth what difference the Lord maketh of his gifts and what choise of his elect in singling them out from the rest in reseruing his especiall and singular blessings for them alone that they might be annointed with the oyle of grace and ointment of gladnesse aboue their fellowes as it is said of Dauid and of Christ Psal 45. And such were these vnto whom Iohn writeth in this place and of whom may it be said as the Prophet Psal 144. Happy are the people that be in such a case yea blessed are the people which haue the Lord for their God and Christ for their Sauiour And here likewise consider how the Lord God rewardeth the gratious and gratefull receiuing and carefull and circumspect employing of such gifts and graces as he bestoweth vpon vs euen by giuing vs a greater growth and encrease thereof and by amplifying and multiplying the same vpon vs in more full measure and plentiful manner whereas contrariwise they which either disdainfully contemne or dissolutely neglect or slothfully let slippe or sleepe the good gifts of God in them thereby suffering them to decay die by not putting them in vre and vse shall be vtterly depriued of Gods heauenly grace and finally bereaued of all his diuine blessings for the one first as the Preacher of Almes of deuotion of charitie workes and deeds of mercie Cast thy bread vpon the waters and after many daies thou shalt be sure to find it Eccl. 11.1 As it is manifest by the widowe of Zereptha The meale of whose barrell wasted not nor the oyle of whose cruse diminished not although shee did make and bake cakes thereof for Elias her selfe and her sonne 1. King 17.16 And as our Sauiour in the Gospell of constancie and continuance in the time of tribulation and persecution euen to the losse of life friends lands and goods Verily I say vnto you There is no man that hath for saken house or brethren or sisters or father or mother or wife or children or land for my sake and the Gospels but he shall receiue an hundred folde more at this present houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life Mar. 10.29.30 As it is euident in Iob that president of patience whose captiuitie for his perseuerance in his temptations the Lord turned into libertie his miserie into felicitie his pouertie into wealth and his sicknesse into health blessing his last daies more then his first causing all his neighbours friends and kindred and acquaintance to flocke and flow vnto him to accompanie and and comfort him and to conferre and contribute vnto him
rith and poore high and lowe euen Potentates and Princes Kings and Keysars Monarchs and conquerors ought not onely to stoupe for it but to bestirre themselues and endeuour with all might and maine and all meanes possible yea with all the outward parts of their bodies and inward powers of their minde to attaine vnto it And here to conclude let vs marke what Peter saith Ye shalreceeive this crown and this crowne of glorie yea and this incorruptible crowne of glorie but how not in way of merite and desart but as a grant and grace gift and guerdon which our Sauiour vouchsafeth to bestow vpon vs for so we reade in the conclusion of euerie Epistle belonging to the seuen Churches in promising vnto them crownes thrones and kingdomes he telleth them that he will giue and grant them and yet in a manner of reward when as Austin saith Coronat in nobis dona sua non bona nostra munera sua non merita nostra And thus much of these words and of this whole text c The Lord c. FINIS THE ANNOINTING OF CHRIST OR Christian ointment IOHN 2.20 But ye haue an ointment from him that is holy and ye know all things THis Text as it may appeare by the first words hereof is nothing else but an exceptiō or correction An exception or cor rection whereby our Apostle in this his Catholike Epistle seemeth to except and exempt those elect faithfull Christians vnto whom hee writeth from those of whom he speaketh in the two verses going before As if he had said They were Scismatickes which cut themselues off from the body of the Church for they went out from vs but they were not of vs but you haue fellowship with vs as in the 1. chap. 3. They reiected castawaies but you erected children and therfore tearmeth them not once but often by the tender name of babes Againe they Antichrists or Antichristians but you Christians and thereupon telleth them that they haue an ointment from him that is Holy finally that they seeme to know much and indeed know nothing but ye haue knowne all things The words thēselues being but one verse Diuision deuide themselues verie plainly as it is euident into two principall parts The first a cause in the former words But ye haue an ointment from him that is holy The second an effect of the same cause in the words following And or rather for ye haue known all things In the first part the cause are these foure things to be considered First an hauing But ye haue that is a benefit receiued and blessing bestowed Secondly who are they that haue the same ye those elect and faithful to whom Iohn writeth Thirdly what they haue an ointment Fourthly from whom euen from him that is holy In the secōd part the effect are to be noted two things first knowledge in generall secondly what kinde of knowledge a ful perfect and absolute knowledge of all things of all which in their due order as they lie in the text But ye haue Before I begin to entreat of the matter or materiall points belonging to my text mentioned before in my Diuision I think it requisite first to speake of the manner of this speech and of the exception and signification of the first word in the entrance of my text which giueth a light and vnderstanding to the whole verse following The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here vseth which commonly is taken for a coniunction copulatiue and signifieth And but in this place it is otherwise to be accepted for an exceptiue particle and therefore verie well translated not et but ac by the Latin interpretors and faithfully Englished But making this whole sentence to be nothing els but an exception or exemption as is before declared And that this word is so vsually taken in the Scripture it is euident by many and manifest places as Mat. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wisedome is iustified of her children whereas our Sauiour maketh an exception against the blasphemous Iewes which ceased not to raile reuile him by the name of glutton wine-bibber Samaritane friend of Publicans and sinners as if our Sauiour had said exemptinhg others from them that although they condemned and contemned him so yet there were others euen his owne children that did iustifie and glorifie him likewise Mat. 12.39 An euill and adulterous generation seeke a signe in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no other signe shall be giuen them but the signe of the Prophet Ionas Againe Act. 20.28 in those words of Peter vnto Cornelius and his companie Ye know that it is an vnlawfull thing for a man that is a Iewe to accōpany or come to one of another nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howsoeuer in the originall to be Englished but God hath shewed me that I should not call any man common or vncleane The like in many other places of the Scripture which I cannot stand to rehearse that I may proceede from the manner of this speech to the matter of my text The first of the foure things to be considered in the former principal part of this verse is an hauing where first we are to note that the Apostle here vseth not either the preterperfect or the future tence but onely the present saying not either you haue had or you shall haue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habetis you haue wherein hee signifieth the happy state of those to whom he writeth in now possessing and presently enioying the heauenly blessing of the which hee here speaketh for had he said either you haue heretofore insinuating that their benefit past he had seemed to haue accused them of vnthankefulnesse and argued them of miserie Miserum enim est fuissE miserum habuisse for this were an vnhappy state for a man to haue had wealth but now to be disabled by pouertie or to haue had health but now to be diseased by sicknesse or finally to haue been endued with manie temporall gifts or spirituall graces and afterwards to be dispoiled and dispossessed of the same as the Troians once of themselues Fuimus Troes that sometimes they gloriously flourished although afterwards they were victoriously vanquished by the Grecians whereupon Virgil Nunc seges est vbi Troia fuit the soile where Troy diastand is now become corne-land and where of that olde Prouerb sere sapiunt Phryges that the Troians are wise afterwards So the Iewes at the first as Peter tearmeth them 1.2.9 out of Moises Exod. 19.6 were a chosen generation a royall priesthood an holy nation and the peculiar people of God but now by reason of their rebellion against God the reiecting of his Gospell the killing of his Prophets the crucifying of Christ and the persecuting of the Apostles The Iewes are become of children of the couenant heires of promise and seruants of Gods house as banished rebels exiled out of his kingdome vngratefull tenants thrust
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