so manie pregnant and proper wits diuert their mindes from the studie and profession of Diuinitie and why also the multitude make so vile an account of the word and the ministers therof loathing that which they ought to loue and contemning them whom they ought to honour As being the cause also of so manie superficial diuines leane cleargions and speaking preachers who thinke they haue a sufficient Librarie if they haue a bible Caluins Institutions and Peter Martyrs Common places in English and knowledge and learning enough if they can Paraphrastically post ouer in haste a whole Psalme or Chapter at once like vnto him that with light foote runneth ouer a quackmire for feare of falling in ouer head and eares and can speake extempory and that many houres togither neither tying themselues to text nor time But if we will beleeue Austin we shall finde diuinitie to be a more deepe studie and the Scriptures themselues to be more hard and profound Tanta est enim Christianarum profunditas literarum as he saith in his Epistle to Volusian vt in eis quotidie proficerem sieas solas ab ineunte pueritia vsque ad decrepitam senectutem maximo ocio summo studio optimo ingenio conarer addiscere c. That is that such and so great is the depth and profunditie of Christian knowledge in the holy scriptures as that a man might daily profit therein and encrease his knowledge more and more yea if he should doe nothing els but studie them euen from his childhood to his olde age hauing the greatest leasure vsing the most diligence endued with the sharpest wit and holpen with the best memorie giuing this reason thereof in the words following Tam multa tamque multiplicibus mysteriorum vmbraculis opaca intelligenda proficientibus restant So manie and manifold mysteries remaine behind to be vnderstood of them that haue alreadie profited therein that not only in the words but also in the matter of the Scriptures such depth of wisedome lieth hid therein vt annosissimis acutissimis flagrantissimis that euen to the most auncient most wittie and most studious for their infinite desire of learning may be said that which the same Scripture hath in another place when a man hath made an end then doth he begin againe signifying hereby that he that is the greatest Rabbi and profoundest Doctour in the Vniuersities is but a scholer and that of the lowest forme in the schoole of Christ And that therefore euerie wise Christian be he neuer so skilfull in the Scriptures although he be so cunning with the Scribes Pharises as that be can tell how often euerie word and euerie letter is contained in the Bible may with sage Solon although an Heathen say truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that he shall neuer cease to learne vntill he leaue to liue and this not onely in respect of the whole Scripture in generall is this mysterie of Godlinesse for the subiect matter that it containeth great in quantitie as I haue already declared but also in regard of this special graund mysterie of the manifestation of God in the flesh and of euerie one of those particular branches which depend and follow vpon the same The which when I seuerally consider I must needes crie out and say with the Poet Ingenium fateor transcendit copia rerum Materia vires exuperante meas For as concerning the first it is so great a mysterie The greatnesse of the mysterie that it not only passeth the reach of mans reason but farre surpasseth the capacitie conceit of Angels themselues to comprehend the depth length breadth and height thereof containing many miracles and comprising many mysteries in it and vpon which dependeth the whole summe of our saluation and the compleat worke of our redemption and after the which in consequence and coherence followeth all the rest of the Articles of our faith all the promises of the Lord all the mercies of God the Father all the merits of Christ Iesus his sonne all the fruits and effects of the holy Ghost and finally all the blessings and benefites which are bestowed vpon the Church as shall be declared more at large hereafter in the due place The second his iustifying in the spirit it containeth in it the mysterie of the Hypostaticall vnion as in one person to be two natures the Humanitie and Diuinitie of our Sauiour to be both God and man whereby he is become our only mediator which darke mysterie none can vnderstand but by the gift of wisedome nor perceiue but with the eies of faith The third seene of Angels a mysterie no lesse then the former that flesh should be beholden of spirits man to be admired of angels principalities to testify of a wretch and powers to beare witnesse of a worme and no man The fourth he preached vnto the Gentiles as incredible a thing as if a great Monarch of the world should send his chiefe nobles with honourable ambassage to bruit beastes offering and proffering holy things to dogges and precious pearles to swine The fift beleeued in the world like the other as impossible a matter for dumbe and deafe blocks stocks and stones first to heare and then to beleeue and to become the children of Abraham And finally the fixt receiued vp into glorie the last miraculous mysterie but not the least misticall miracle for ignominie to become glorious flesh to be made spirit and earth to be taken vp into heauen All which when a man considereth hee must needs say Great art thou O Lord and great are thy workes in wonderfull wisedome hast thou made them all But not onely is this mysterie great in matter in respect of quantitie as Loue is said to bee the greatest comandement Mat. 22. but also for qualitie as charitie is said to be the greatest vertue For first for whole godlines which containeth in it the great promises and punishments the great mercies and iudgements of the Great Lord which he describeth out vnto vs the great Citie of the great King the great doome of the great day the great signes of the great Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the great things of the great God such as the eie of mā hath neuer seene the care of man neuer heard the heart of man could neuer conceiue such as faith only apprehendeth hope only taketh holde of the spirit onely perceiueth and grace onely receiueth foretold of the Prophets fulfilled of our Sauiour promised in his word performed in the life to come here in desire there in deede of which now the elect haue but onely a tacke and tast but hereafter shall haue a ful fruition and plenarie possession great in ioy great in pleasure great in comfort great in countenance finally great euerie way and in euerie respect And secondly for this speciall mysterie and coherents thereof what thing greater then the Incarnation of Christ then the manifestation of God in the flesh and what greater then the
being farre greater then was in the former times either in the prophets or in the multitude And therefore this holy host of God euer after Christs manifestation in the flesh adioyned thēselues vnto him as his guard offered their seruice vnto him as his ministers alwaies attended vpon him as his seruants from the beginning of his humiliation and inauguration vntill his heauenly exaltation and glorification being not only messengers aboute his natiuitie publishers of his birth choristers of the glad tidings thereof as it is before declared but also ministers vnto him not at but after his temptation least by their helpe he should seeme to haue vanquished Sathan as he might haue had legions of Angels at his death and passion as he himselfe said but he would not because he would be destitute of all heauenly aide and humaine succour that he might humble himselfe to the death of the crosse As he had the same ministring spirites proclaimers of his resurrectiō vnto Marie Mag dalen and the other women to Peter the rest of the Apostles as finally he thē had heauenly souldiers his waiters attenders at his ascension doing him homage and giuing him honour shewing all seruisable dutie towards him in al respects at all times and in all places being faine of their office and forwarde to imploye their diligence about him especially the greate sauiour and redeemer of the world when as they are glad of a meaner charge euen to be ministring spirits to mē which are heires appointed vnto saluation 1. Heb. 14. And here note what greate accoūt and highe regard the blessed āgels are of in the sight of God in causing and chosinge them to be the especiall witnesses of his heauenly and holy misteries aboue all other And therefore finde we so oftē in the scriptures such honorable mention of them as that the holy ghost vouchsafeth to name and number them nexte and immediatly vnto God the father and Christ Iesus his sonne as in that place Luke 10. He that confesseth me before men him will I confesse before my father and his Angels c. and 1. Tim. 5.21 I charge thee before God and the lord Iesus Christ and the elect angels that thou obserue these things c. And finally Apocalips 1.4 grace be with you and peace from him which was which is to come and from the seuen spirits which are before his throne And in diuers other places of the Gospel where they are adioined with God or associate with Christ as copartners with them of their glorie but are ascited and appealed vnto as witnesses of their grace The vse that we are to make hereof is this euen fully faithfully to be leeue that to be true and most true as the which no aduersarie in the world shall euer be of power to conuince no heretique sufficiēt to gaine say nor against the which the gates of Hell shall euer be able to preuaile because we haue the sure certaine Testimonie of the angels themselues in confirmation of the soundnesse of this doctrine so that we ought not to misdoute or misdeeme the same with the vnbeleeuing Gentiles and Iewes except we wil be as incredulous as the Saduces themselues who thought that there were neither spirites not Angels contrarie to many manifest places of the scripture Preached vnto the Gentiles As an earthly Kinge and prince at the firste inauguration of his person into his royall estate and gouerment doth obserue this course first to gather together the nobles and the peeres of the lande before him to appeare and shewe themselues and to require of them their due and duetifull homage fealtie and allegiance and then afterwardes they to accompanie him to be publickly proclamed before all the people as right lawfull inheritour to the croune and kingdome and then of all his subiects for their parte to be so accepted accounted and regarded and so lastly to aduance himselfe in to his seate of honour chaire of estate there to be most gloriously enthonized crowned and annointed with all princely pompe maiestie Euen so our heauenly King of Kings Christ Iesus in the degrees of the exaltation of his person after his manifestation in the flesh and iustification in the spirit which was as it were his first inauguration into his spirituall kingdome in the progresse of his proceedinges was first enterueiwed and contemplated of the Angels his most noble creatures powers and principallities who not only shewed vnto him diuine reuerēce obediēce but also did vnto him heauēly honour and homage After which it next followeth that he should in their presence be publickely preached vnto the Gentils to all the people nations and languages of the earth as to his people and subiects then to be beleeued in the world that is intertained with all faith and fealtie and imbraced with all loue and loialtie in all the corners quarters of the world and so finally to be receaued vp into glory that is ascended vp into the highest heauens ther to sit in the throne of his maiestie These three thinges being the three last branches of this tree of truth which we are to entreate of in the same order and with the semblable breuitie as we haue done the former partes of this my texte In the first whereof which we haue in hand are to be considered three thinges who what to whome for the first it is w euident who euen he of whom we haue altogether spoken before the matter of this misterie of godlinesse the sappe of this tree of truth the subiect of my text the contentes of the Gospell the lords annointed Gods Christ God manifested in the flesh Christ incarnate Iesus incorporate on earth and consecrate in heanen God humiliated man exalted God gracing man and man glorifying God and what Euen first manifested secondly iustified and thirdly seene fourthly preached As greate a worke of wonder as any of the rest in all respectes first for the person so base so vile so miserable a man the sonne of man a worme and noe mā to be proclamed a soueraigne sauiour an heauenly king an omnipotent God incredible to be beleeued impossible to be perfourmed in the eyes of fleash and blood that a woorme should saue al men that the seede of a woman should bruse a serpents heade that the dewe of the birth which was of the wombe of the morning should droune the greate Leuiathan withall his dragons in the redde sea intollerable to be suffered in policie for the greate states and potentates of the world for a poore babe who was faine to haue an Inne for his lodging a stable for his chamber a cracth or manger for his cradle to be worshipped of honorable estates haue offered vnto him gould mirrhe and franken cense in signes and significatiō of his three fould office that he was a royall kinge an holie Preist and an annointed prophet yea for a carpenter or carpenters sonne as he
which is not a follower of him and how to follow him euen in all his vertues as first in his humilitie as he commandeth vs himselfe Learne of me for I am meeke c. Mat. 11. the place mentioned before and euen so to humble and submit our selues one vnto another as if occasion require to doe the most base dueties and seruices that can be each to other as he himselfe did when he washed his Disciples feete and enioyned them to doe the like Saying Ioh. 13.14.15 If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feete for I haue giuen you an example that ye should doe euen as I haue done to you Secondly in suffering aduersitie and bearing the crosse as he himselfe likewise warneth vs in the Gospell Saying He that will be my disciple let him take vp his crosse and follow me To which also Peter exhorteth vs saying For Christ also suffered for vs leauing vs an example that we should follow his steps 1. Pet. 2.21 Thirdly in loue as he himselfe likewise requireth Ioh. 15.12 This is my commandement that ye loue one another as I haue loued you Finally least I dwell too long in this point in all the workes of charitie in all the deeds of mercie in all the fruits of the spirit that we may be holy as he is holy righteous as he is righteous and perfect as he is perfect although not aequaliter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is altogether vnpossible yet similiter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre foorth as lieth in vs that we may grow vp to a perfect man euen vnto the measure of the age of the fulnesse of Christ Ephes 4.13 And thus much of the person of the chiefe Shepheard Now of the time when he will bestow and we shall receiue the reward mentioned in the words following that is when hee shall appeare There are two commings or appearings of this chiefe Shepheard The first in humilitie the second in maiestie the first in pouertie the second power the first grace the second glorie first to be iudged secondly to iudge the first to die the second to restore life the first is gone and past the second is comming and approacheth of which our Apostle in this place and not of the other Which second comming is called by diuers and sundrie names in the Scripture according to the diuers and sundry effects and fruits benefits and blessings which we shall reape and receiue thereby As sometimes it is called the kingdome of God as Luke 17.20 because then the spirituall heauenly and euerlasting kingdome shall be restored to Israel when as our Sauiour shall shew himselfe to be the king of heauen and earth and shall haue an Archangell sounding a trumpet before him as his herauld or harbinger and the rest of the Angels euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author to the Heb. an whole troupe of heauenly souldiers which shall attend vpon him as his guard when as he shal make all the elect and faithfull his subiects and admit them free-denizens and fellowe citizens with the Saints yea when as they shall as heires and heires annexed with Christ possesse inherite and enioy that kingdome which God the Father prepared and gaue vnto them God the Sonne purchased and appointed vnto them and into the which God the holy Ghost recorded and enrowled them which kingdome hath these foure surpassing priuiledges and prerogatiues besides many other liberties immunities and franchises euen those foure last articles of our creed First the communion of Saints secondly remission of sinnes thirdly resurrection of the body and fourthly life euerlasting Cuius pax charitas lex veritas modus aeternitas as Austin the peace whereof is nothing but charitie c. Secondly it is called the day of Christs comming Mat. 24. and Luke 17. because that then our Sauiour shall not only be with vs in spiritual presence presidence as hitherto be hath beene since the ascension of him selfe and the descension of the holy Ghost but shall come both in person and spirit both in bodie soule both in his humanitie and in his diuinitie of which comming of his Austin hath these words Veniet tanquam rex gloriosus è Palatio tanquam sponsus speciosus èthalamo c. Thirdly the great day in many places of the Scriptures great in respect of the greatnesse of our Sauiour that then commeth the great King of glorie the great Lord of heauen and earth againe great in regarde of the great thinges that shall be done that day and finally great of it selfe greater then any of the feasts of the Iewes then the feasts of Tabernacles Penticost or Easter which were but shadowes and significations of this great day Yea greater then the great high and solemne holy daies of Christians greater then the day of the Incarnation Passion or Resurrection of our Sauiour Fourthly the latter day oftentimes in the Gospel wherein we must take our dernier adewe after which there shall be no other day which shall be neither artificiall day nor naturall day but an eternal day a day without night wherein shall be a light without darknesse wherein shall neither Sunne shine nor Moone giue light nor starre appeare but only the brightnesse of the glorie of God the last Sabaoth of Sabaoths the day of that euerlasting Iubile wherein all men shall rest from their labours receaue continuall quiet and liue in perpetuall peace for euer and euer Fiftly the time of cooling or refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.19 wherein after we haue sweat and swounke in this toilesome and troublesome world and beene scorched in the purgatorie of this life in the parching heate of persecution we shal be cooled and comforted refreshed and reuiued againe not only with the fresh holesome ayrie wind of the holy Ghost but with the sweete springing water of the mercie of God with which not only the tips of our tongues shall be cooled which was all that Hel-burnt Diues did desire but our whole bodies and soules shall be sprinckled with Sixtly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.5 the day of wrath and of the declaration or reuelation of the iust iudgement of God As first the day of wrath of the effect in respect of the wicked and reprobate who shall then finde and feele the Lord to poure out the terrible effects of his furious affection of anger vpon them when as he shall shewe himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harde and austere as the slothfull seruant said of him euen a seuere iudge and a consuming fire as it is Heb. 12.20 out of Deut. 4.24 whose fierie wrath so hoatly inflamed against them they shall not be able then to quench no not with streames of drerie teares and flouds of bitter flittings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Reuelation of the iust iudgement of God because that then our Sauiour will declare and reueile himselfe to be
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
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
the word ought to be added to the element As Aust Austin Addatur verbum ad elementum fit Sacramentum Fourthly for the effect which they make double both voide and vaine the first for healing of the sicknesses which neuer happeneth the second for remission of sins which is friuolous in two respects First because this is the effect of the Eucharist and secondly because it immediately followeth the absolution therfore altogither needlesse Lastly for all the rest of the circumstances and ceremonies belonging thereunto being altogither fond and foolish and the reasons thereof are rude and ridiculous for the annointing of so many and outward members or those adioyning vnto them whē as a Sacrament as they cannot but confesse concerneth rather the soule and the powers thereof then the bodie and the parts thereof for the patient alwaies to require it of necessitie which oftentimes cannot be when as sick persons most commonly lie speechlesse at the point of death And againe in depriuing those of the benefit of this their Sacrament which seeme to haue most need thereof As malefactours that are put to execution and souldiers that die in warres when as the Sacraments ought to bee common to all that are capable thereof for those places of Scripture which they alleadge for the foundation and confirmation thereof As first for that of Marke although herein they discent among themselues some of them leauing this holde as taking it to be weake for their defence as the Tridentine Councell Bellarmine and others who seeth not that the example of the Apostles maketh little for their purpose being altogither extraordinarie and miraculous being an especiall and peculiar prerogatiue power giuen vnto them for the time of their first receiuiug of the Gospell that by such workes of wonder the simplicitie of the word should be established by signs following as it is Mark. 16.26 when if we should for their healing of the sicke attribute that to the vertue of the oyle which is to be ascribed to the grace of the spirit of God and gift of the holy Ghost granted vnto them by Christ himselfe To adde authoritie vnto this calling his Disciples should rather be called Apothecaries then Apostles and this oyle to be accounted not a Sacrament but a medicament and rather an impediment then an Adiument to their miracles which facultie by that manner and meanes to cure diseases our Sauiour did not vouchsafe to bestowe vpon the posteritie of these primitiue pillours of the Church by any hereditarie right and ordinarie custome but only for a season made it to be a seale vnto the Gospell then preached And secondly for that of Iames which they abuse with common consent most superstitiously corrupting the olde institution and blending with all newe fangle inuentions and verie vnskilfully vsurping it as a continuall tradition and turning the temporarie vse thereof into a perpetuall practise without the warrant or witnesse of the word therby arrogantly assuming to themselues equall authoritie with the Apostles and prowdly presuming of the semblable spirituall power too too simply making that a Sacrament which offereth vnto vs no other thing signified which our faith should apprehend but onely that which was forthwith effected euen an healing when as by as good reason for as good cause they might make the clay made of dust and spittle by our Sauiour wherewith he healed him that was borne blinde The hem also of Christs garment with which he cured the woman of the bloudie flix and manie others Matth. 8. the chirchiefes and handchirchiefes that came from Pauls body and healed manie diseased And finally Peters shadowe which likewise healed manie Act. 5.15 to be Sacraments by making euerie meane of healing to be a Sacrament as they haue alreadie filled the word with Sacraments by making euerie misterie therein to be a Sacrament and so to number not seuen but seuentie Sacraments at the least But this their Apish imitation of the Apostles cannot bring in vre againe that heauenly operation which ceased 1500. yeares ago Iames. 5.15 And besides it is manifest if we mark the words of Iames that it was not the force of the annointing with oyle but the efficacie of the prayer of faith that should saue the sicke and therefore ought now only to be vsed both publikely and priuately without others And againe lastly the Apostle in those words in the name of the Lord setteth not the forme of this their Sacrament as Beliarmine will haue it but onely giueth al Christians a prouiso how they ought to pray that is not to vse any Diuelish enchantments Magicall charmes and Idololatricall inuocations as doth Iohn also giue the like caueat vnto them Iohn 4. vnto whom he writeth in the cōclusion of this his Epistle when he saith Babes take heed of Idols that is from all idolatrous worship seruice and inuocation but faithfully to call vpon the name of the Lord Iohn 1.5 12. euen the Lord onely who he saith in the next verse 16. can and will raise vp the sicke And thus much of their extreame vnction how farre it differeth from our ointment in this place Now of the second point briefly for challenging this ointment to thēselues because they are Catholiks and for that the Apostle entitleth his Epistle Catholike Epistle how taken a Catholike Epistle Iohn tearmeth his Epistle so as it signifieth in the originall as Generall because it was not written to any particular Church as Paul to the Romans Corinthians c. or directed to any priuate person as likewise to Timothy Titus and Philemon or as our Apostle Iohn his second third To the elect Lady and to Gaius but in common belonging to all the newe borne Christians in that time or likewise Iames both Peters and Iudes Epistles but they not so Catholike because they are of a particular Church euen Rome which cannot be vniuersall because it is but a part or member of the whole Church if we may call such an Apostolicall Synagogue by that name except we wil tearm it Catholike as the common woman so named for her naughtinesse For neither can they be Catholike according to the true originall notation of the word nor as the same more commonly and customably then syncerely and sensibly in the Ecclesiasticall Historie and auncient Fathers is vsed for the Orthodoxi that is for those that were of a sound iudgement in matters of faith Neither Arrians Donatists Nouatians Pelagians nor any other sort of Heretikes when as they are not so but contrariwise such as haue a tacke and taste of these Heretikes and of all other whatsoeuer And for the third and last thing which in a word we will conclude how can the Pope be named an holy father vnlesse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plautus calleth a bad fellow Homo sacerrimus Catholike so called why when as although he sit as God in the temple of God shewing himselfe that he is God he is Antichrist and
of faith in some respect or other First Peter when ke walked on the water sincking with his bodie into the sea as he fainted in faith through the feare of his harte when he disswaded our Sauiour from suffering and when he forsooke and for swore his Master Insomuch that our Sauioure as he himselfe tould him was faine to praye for him that his faith might not finally faile him Iames and Iohn when as they affected the primacie supremacie aboue their fellowes and when as they would haue had fire and lightninge to come downe from heauen to destroye those citties that would not harbour our Sauiour Phillip and Andrwe in the miracle of loaues whē they thought it vnpossible for our Sauiour to feede so many with so little Thomas when as he would not beleeue that our Sauiour was risē vnlesse he felte and handled him and all the rest of the Apostles when as they could not cast out the Deuill out of him that was dombe and deafe when as they consented with the reprobate Iudas in disdaining that Maries ointment should be powred vpon our Sauiour and finally in flying from their Lord and Master when he was taken and in counting the resurrection of our Sauiour as a fained thing so that this cannot but be a greate misterie and maruelous wonder that should be so generally accepted of all the world which was so harde to be receaued of the Iewes themselues the people of God who ought by faith to haue expected their owne saluation and by hope waited for the consolation of Israell by the incarnation of their Messias Christ Iesus the reconciliation of the word of the Gospell and the operation of the spirit of God insomuch that their incredulitie grewe into a common Prouerbe a mong the Heathen as it is in the Poet Credat Iudaeus Apella and so difficult to be accepted euen of the Apostles and disciples of our Sauiour themselues whose hartes our Sauiour had so longe wrought and framed to prepare and make them readie to entertaine the same As though it were easier to graue in stonie Marble then to imprint in soft waxe And here note the Emphasis of the Antithesis which the holy ghost heare vseth making an oppositiō between faith and the world as our Sauiour seemeth to signifie in the Gospell when he saith When the sonne of man commeth shall he finde faith on earth Luke 18. The world being as Austin calleth it Muscipula diaboli the Deuils trappe rather a receptacle of infidilitie then an harbour of faith For as the Apostle Totus mundo positus est in maligno and as Iohn all that is in the world as the lusts of the flesh the lust of the eies and pride of life is not of the father but is of the world Epist 1. Cap. 2.16 then the which there can be nothing more contrarie to faith Yea and if the Apostle meane hereby world by a Senedocche or Metonomia as noe doute he doth that are in the world Continens pro contento the children of this world euen the children of darkenesse opposit to the children of the light in the Gospell that world which Iohn saith which when the light came into the world which made it knewe it not 1. Iohn 10. That world which our Sauiour saith cannot receaue the spirite of truth because it seeth him not nor knoweth him 14.17 That world that loueth his owne and not those thinges which are of God and out of which our Sauiour chose his disciples and Apostles taking them out thence least they should perish with the world 15.19 which world for waiwardnesse and wickednesse thereof may be called Mundus ab immundicie per Antiphrasin being indeede inrespect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confusion of sin iniquitie rather to be counted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this must needes magnifie the greatnesse of this misterie and amplifie the power of the Gospell by whose force and efficacie such a marueilous effect is accomplished and brought to passe aboue the reach of mans reason beyond the capacitie of humaine vnderstanding and against the crooked iudgemēt of the world and thus much of this fifth pointe that we may come to the conclusion of my texte euen the top branch of this tree of truth euen the highest degree of exaltation and glorification of our Sauiour Christ Iesus And receaued vp into glorie This is the last but not the least yea the deepest and profoundest matter belonging to this misterie of godlinesse euen the cheifest parte of this texte the greatest thing that could be sette downe of the Apostle and the loftiest degree of our Sauiours glorification and highest parts of his perfection that he could attaine vnto being the corollarie and conclusion not only of this excellent sentence of scripture but also of the whole Chapiter and finally as the crowne and garland guerdon and reward bestowed on our Sauiour Christ Iesus for all those things which he himselfe atchiued or caused to be performed for vs mētioned in the former words that is that after he had skirmished vanquished and triumphed ouer sinne death hell and the deuell and all other their cōplices and adherentes hauing ascended on highe and led captiuitie captiue he sat at the right hand of God his Father as in his chaire of estate his seate of honour and throne of maiestie there to raigne and rule for euer Where by as in the people of the world through the obedience of faith there was a greate conuersion and alteration so in the person of our Sauiour was there a wonderfull chang and diuersitie as of humaine to be come diuine of mortall immortall of temporall eternal of vile glorious of earthly heauenly of naturall supernaturall of carnall spirituall of cursed blessed of miserable happy in so much that euerie hand is holden vp vnto him euerie knee is bowed downe vnto him and euerie tounge confesseth his name Phil. 2.10 The word which here our Apostle vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was assumpt or taken vp as first Enoch was Gen. 5.24 and after Elias was in the fierie chariot both which were tipes and figures of this assumption of our Sauiour which three are the only example of this kinde of assumption into heauen and noe other besides although our bold aduersaries the papists will presume to add a fourth wherof there is noe mention in the scripture euen in the assumption of Marie and in the memorie thereof doe celebrate a sollem festiuall daie in an holy honour of her not only to make the assumptions vnder the Gospell to be equal in number with those of the Law but also to make the mother of our Sauiour to be compared with him in his aduancemēt highest degree of his glorification but whatsoeuer the word be in this place it is also found Acts. 1.2 as signifying both an adioyning vnto other as otherwise the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉
Hyprocrisie who is not commonly alone but carrieth with it diuers other iniquities And is indeede the mother of aduice as in this place it hath twined and twisted with it Ambition a bird of the same feather and a sinne of the same stampe These two being like vnto Hipocrates twins alwaies linked together and in these Scribes and Pharises their Hipocrisie engendring ambition in them as it appeareth in this place as also before in the sixte of this Gospell and the 1. verse But here more couertly is the shadow of their workes and deedes which were altogether to outward ostentation sette as flatte opposit against the studie and endeauour of Godlinesse good life their workes being not workes indeede but shewes and semblances of good deedes shadowes without substance clouds without raine leaues without fruite being wholy fed as it were with the froth and fogge of vaineglorie and puffe of mans praise for the sincere worke of God would neuer be delighted so with the bubbles of vanities wherwith all deepe dissemblers hollowharted Hypocrites are carried a way as it were with full force and swifte streames And here is not only reprehended the Ambition in these Scribes and Pharises with the which they were much tainted and infected But when as our Sauiour had vtterly condemned the breach of the lawe of God in their whole life and conuersation least they should obiect and alledge for their excuse as a buckler or defence their fained holinesse by a Preoccupation he preuenting them answereth that they are but triffles trashe and trumperie yea and verie vanitie of which they doe boast and bragge meere ostentation raigning and ruling in them whereas If their holinesse were sincere they would not seeke for the rewarde and regarde of mortall men for as the Poet saith Ipsa quidem virtus sibimet pulcherrima merces and if they would needes gape after guerdon then they should haue aimed at the praise of the Lord God himselfe and the price of the kingedome of heauen for as our Sauiour saith in the Gospell No man can serue two Masters So that vnpossible it is both to please God and please men And therefore Paule he saith that he could not be the faithfull seruant of God if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a menpleaser that is such an one as sought by all meanse possible the praise and commendation of men Herein therefore these Scribes and Pharisies approued themselues to be notable Hypocrits and notoriously ambitious when they thus hunted and hauked after the peoples applause verie popularly although their actions were tipped and coulered neuer so much with the shew of obedience to the Law of God For as the same Apostle 1. Tim. 1.5 The ende of the commandement is loue out of a pure hart and of a good Conscience and faith vnfained which loue as saith the same Apostle 1. Cor. 13. boasteth not it selfe nor is not puffed vp which two metaphores of the Apostle in that place are diligently of vs to be obserued as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here only founde in the whole new testament as also of Tullie lib. 1 Ep. 12. Ad Atti. As also of Petrus Alexandrinus Martyr but sildome or neuer els where which signifieth as much as Petrus Balsamus expoundeth it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as Clemens in the thirde booke of his Pedagogie and Basile in his contracted definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definition 49. But not as some interpret the same in my opinion Perperā agit who thinke the greeke word to be drawne from the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perperam verie strangly drawing the fountaine as it were from the Riuer when as the same is nothing els but a Metaphore drawne from clawbackes and flatterers who did nothing but faune and flatter and fleere in the faces of them with whom they would insinuate themselues as did these Scribes and Pharises by setting to saile as it were all there good workes in the opē sight of the people thereby to win vnto themselues the tearme and title of holinesse integritie and innocencie of life As did also Abimeleke as it is in the ninth of the Iudges the Sonne of Gedeon or Ierubaall when he by the meanes of his Mothers brethren and with all the famely of his mothers Father allured the men of Sechem by faire flattering words to cōdiscend vnto his ambitious purpose whereby he vsurped the gouerment ouer them being but the sonne of a handmaide and a bramble indeede as Ioathan calleth him yet presumptuously boasteth himselfe as much of his shadow as either the vine oliue or figge trees yea or the tallest Cedar in Lybanon So did Iob when he to enueigle Abner tooke him a side in the gate seeming to speake with him peaceably but minding to murther him as he did 2 Sam. 3.27 And lastly so did Absolon when he vsed such affabilitie adulation and popular practises and proceedinges when as he ambitioussy by aspiring affected his fathers crowne kingdome when as he vsed these and such like words vnto the people and did steale away the hartes of all the men of Israell doing them obedience putting forth his hand vnto them and kissing them saying O that I were made Iudge in the Lande that euerie man that hath any matter of controuersie might come to me that I might do him iustice Sam. 15. The other is a Metaphore taken from the heathen Sacrifices which the offerers were wont to puffe and blowe vp artificially to make them seeme fatte and goodly hereby to gette the good name of deuoute and holy Sacrifices in which sence Aristotle vseth the same word in the first Chap. of his Ethic. as the Scribes and Pharises did puffe and blowe vp their workes to make thē seeme glorious and goodly vnto men seeming to be the Sacrifices of Abell fat and frutefull and pleasant in the sight of God but being indeede the offeringes of Cain irkesome lothsom and stincking in the nostrels of the Lord like vnto those woorts which made pottage for the children of the Prophets mentioned 2. King 4. which seemed to be holesome hearbs but indeed venomus weedes like vnto a wild vine and lastly like to Ionas his gourde which seemed to be so spreading sprouting as that it would shroude and shadow him from the fainting heate of the sunne but was indeede of noe continuance soone growne soone gon soone ripe soone rotten vanishing and withering away in one night Ionas 4. But how proue we that these Scribes and Pharisies did all their workes to be seene of men euen the same is euidēte by manie and manifest places of the Scripture so that he that shall doubt thereof shall seeme to doute whither it be light at noone day As our Sauiour in the 6. of Math. here and els were testifieth who did not only see their outwarde deeds as an eie witnes thereof being conuersant among them but did also know