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
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
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
Ioh. 3.5 Except a man be borne of water and the spirit he cannot enter into the kingdome of heauen Where the latter word spirit is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expoundeth what should be meant by water going before The spirit being like vnto water not onely in mollifying and resoluing our obstinate hearts and making them of hard soft and of stone fleshie but also in purging and purifying both our bodies and our soules from the contagion contamination of all worldly wickednesse As it is likewise represented by diuers other things in sundrie other places of the Scriptures but to nothing more commonly and fitly then to an ointment As Psal 45.7 God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes First in type of Salomon Secondly in truth of our Sauiour Psal 92.9 I am annointed with fresh oyle Dauid of himselfe Esay 61.1 The spirit of the Lord is vpon me because he hath annointed me repeated of Christ and applied to himselfe Luk. 4.18 Dan. 9.24 The annointing of the most holy or holy annointing meaning our Sauiour Messias or Christ annointed who therefore is called Messias in the Hebrew and Christ in the Greeke which signifieth nothing els but annointed Likewise Acts 10.38 where Peter saith That God annointed Iesus of Nazareth with the holy Ghost and 2. Cor. 1.21 where Paul certifieth the Corinthians that God had established them togither with him in Christ and had annointed them and least they should doubt with what he afterwards declareth in the verse following 22. euen the spirit with which they were sealed and whose earnest they had receiued in their hearts And so finally in this place and in the 27. verse of this Chapter where the holy Ghost is twise tearmed togither the Annointing by our Apostle when he saith But the annointing which ye receiued of him dwelleth in you and ye neede not that any man teach you but as the same annointing teacheth you of all things which as it is most commonly cōpared vnto and called by the name of an ointment so hath it the nature of an ointment and expresseth all the qualities properties and effects of an ointment That as materiall annointing hath these six vses Six vses of ointment 1 to prepare the body to fight 2 to refresh 3 to heale 4 to cause a cheerefull countenance 5 to make vs sweete smelling 6 to consecrate Kings Priests and Prophets So this our spirituall ointment to be as profitable to so manie ends and purposes Simile as first euen as wrastlers champions and martialists that giue themselues to valerous and venturous exercises of the body before they come into the Lists to trie the maisterie or to performe the combate or fight are woont before to annoint their bodies all ouer to supple their ioints and to soften their sinewes to make them apte and able to shew forth such feates of armes and actiuitie as are expected at their hands as was the custome in the olde grecian Olympian games and the late Romaine Circenses ludi and therefore as they were tearmed Athletae of their striuing so were they called Alyptae of their annointing So the souldiers of Christs campe his Church that weare and beare his badge his crosse and fight vnder his banner his gospell that are daily to wrastle by temptations with the common enemies of the elect and faithfull not flesh and bloud but powers principalities and worldly gouernours in heauenly places Sinne death hell Satan with all their complices and adherents in the field of this world being annointed with this ointment neede no other coate-armour nor compleate harnesse to defend themselues with for hauing this they are rightly garnished with all the gifts and graces of the holy ghost and are fully furnished with that perfect Panoply of proofe which Paul commendeth to all Christians Eph. 6.12 c. Euen the helmet of saluation the breast-plate of righteousnesse the girdle of veritie the showes of the preparation of the Gospell the shield of faith and the sword of the spirit The prophane Poets prate much of their hellish riuer Stix that whosoeuer is drēcht or dipt in the same his body as plated with steele is so surely fenced that neither the force of fire nor sword could any wise hurt or harme it As they report of their Achilles whom they affirme thereby to be made impregnable and inuincible which is indeed but a fabulous fiction and a shadowe of this vndoubted true and certaine effect of this diuine ointment that whose soule soeuer shal be annointed herewith shall be so safe and sure from all diuelish temptations suggestions and prouocations that Satan notwithstanding all his Machines and methodies that I may vse the verie wordes of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maugre all his power and policie with all his firie dartes shall not be able to fasten one wound or venue vpon him without the which our Sauiour himselfe euen the Prince and captaine of our saluation had not been sufficiently armed to haue withstood the fierce assaults of the temptour our graund enemy in that his Monomachie or single combate which hee had with him in the wildernesse For then and not before as saith the Euangelist Luk. 4.22 returned Iesus from Iordan when the holy ghost was come downe in a bodily shape vpon him like a Doue and 4.1 was led by the spirit into the wildernesse when as he was full of the holy Ghost Secondly The 2. vse Simile as common ointment doth relieue refresh and reuiue the bodies of men that are ouerwrought and ouerwearied with worke for-swat and for-swunck with labour finally toiled and turmoiled with ouermuch trauell So doth this extraordinarie ointment of the holy Ghost coole and comfort the elect and faithfull in this life aster we haue been tormented with the troubles and tribulations of this world scorched with the parching heate of persecution and singed or rather burnt in the fire and furnace of affliction with which the three children in the middest of Nabuchodonosors furnace were so preserued Dan. 27. that their garments were not scorched their skinnes not touched nor the haire of their heads so much as singed notwithstanding the infinit heate thereof And with which Iohn the Euangelist was so protected Iohn the Euangelist Ante portam latinā that when he was cast into an hot boiling cauldron of scalding oyle by the commandement of Domitian before the Latine gate of Rome he came foorth safe and sound without any hurt or harme at all of his body the same indeed being of greater force in this respect then the Nasturcium of the Persians The Persians Nasturcium wherewith they were wont to recreate themselues againe after that in their long hunting they were welny faint with labour and famisht with hunger which by the way I take to be a more precious and soueraigne plant then our common Cresses although it be vulgarly deemed the same Of more vertue then
vnholy Arch-heretike or Antichrist whatsoeuer But of him which is here said to be especially holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue all other who onely giueth it and in whose name and for whose sake it is onely giuen And thus much and no more would I speake of these words so finish this first principal part of my text but that our aduersaries the Papists who absurdly abuse this place Catholiks as they do many other wresting it to their Hypocriticall purpose and forcing it to stablish their Hereticall doctrine doe vrge me to contend with them in a matter contrarie to manifest truth Seing that they are not ashamed corruptly to depraue these words in confirmation of their forged Sacrament of extreame vnction and applying them vnto themselues grossely after this manner The Popish forged Sacrament of extream vnction That by this ointment the Apostle here meaneth nothing els but extreame vnction and that it onely appertaineth vnto them because they are Catholike and that they haue the same as the Apostle saith from him that is holy that is from their holy father the Pope and Byshop of Rome First therefore of their vnction what affinitie it hath with this our ointment Secondly how fitly they may be called Catholikes as Iohn tearmeth this his Epistle Catholike And thirdly what agreement there is betweene him that is here called holy and their holy or rather vnholy Father the Pope For the first their extreame vnction the Catholikes describe the same after this manner The matter As for matter to consist of oyle oliue consecrated by a Byshop the vse thereof to anoile the sicke aboue and beneath forward and backward vpon the eies eares mouth nose hands and feete a man vpon the reines of the backe and a woman vpon the belly filthy to speake of vs and more filthy to be done of them because say they concupiscence raigneth most in those parts The forme For forme the words of the Priest in the time of the annointing The vse the effect thereof to put away forgotten sinnes and to purge all veniall sinne committed by mispending our sences a Sacrament as they tearme it comfortable to the soule and healthfull to the body as farre forth as it is expedient the holy Ghost strengthening the weake with grace against the violent assaults of the Diuell and the fearefull terrour of death other circumstances and ceremonies belonging here vnto these The circūstances ceremonies therof The minister thereof sent for by the patient who must first be confessed of his mortall sinnes and receiue absolution then humbly desire for Gods sake this extreame vnction And if happily the party want any of the fore-named members then must the next adioyning parts vnto the same be anoiled for this reason as they alleadge because they haue those members grounded in the soule But with this double caueat First that the persons that are capable of this vnction must be men and women which haue reason discretion and deuotion to require and request the same and not babes or infants and those such as lie in perill of death by Gods visitation and not by violence of warre or at the time of execution This Laurence Vaux that compendious compiler in English of Catholike Catechismes But Kamnisius that Canon of Catholikes and pillar of Poperie in his Catechisme first saith as concerning this vnction that we must beleeue whatsoeuer the Catholike Church hath constantly taught Then he defineth the same after this manner To be an holy signe instituted in consecrated oyle as whereby heauenly vertue is applyed to the sicke for the health not onely of the soule but also of the body by diuine institution I come as neere his owne words as I can And goeth further in bringing in the testimonie of of Iames the Apostle in confirmation hereof Chap. 5.14 Is any sicke among you Let him call vpon the Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord c. This as a precept and withall alleadging the example of the Apostles for practise thereof Mark 6.13 that they annointed many that were sick with oyle and healed them And the Tridentine Councell denounceth a fourefold Anathema or bitter curse against all those that shall not acknowledge and accept the foresaid extreame vnction as a Sacrament with all the ceremonies belonging thereunto before mentioned But Bellarmine the great Champion of Rome and refiner of many grosse errours of other drossie Papists although he seeme not in euerie respect to admit the former doctrine but maketh exception of that place of Marke as that the oyle there not to be the verie Sacrament of vnction but onely a figure shadowing and insinuation of the same Herein warring and iarring from the rest of his fellowes in this answering vnto his name yet in effect doth he conclude and confirme that which the other said before All which let vs consider and compare the oyle of Iames with the ointment of Iohn and the Apostles annointing with the Priests anoiling Theirs a materiall oyle of oliues ours the spirituall ointment of the holy Ghost theirs hallowed by a Romish Byshop ours sanctified by the great Byshop of our soules Christ Iesus theirs outwardly anoiling the bodie ours inwardly annointing the soul theirs against corporall diseases ours against spirituall sicknesses theirs at the perill and point of death ours at all times and seasons theirs must needs haue confession going before ours faith the onely meanes to obtaine the same and theirs not for infants in any wise ours for babes for so our Apostle calleth these that are here said to haue this ointment Now to trie their extreame vnction how it is allowable by the touchstone of the word of God and agreeable to the analogie of faith Catholikes high traitors against God first in making it a Sacrament First we accuse them of high treason against the diuine maiestie of God for forging this and other sacraments seales when as he himselfe hath ordained and appointed but two only as his Petty or Priuy seale of Baptisme and his great or broad seale of Eucharist for which they may truely be tearmed Sacramentaries themselues as they falsely call vs. Secondly in the matter and element thereof they shew themselues absurd when as they say that a Byshop must needs consecrate the same when as they make any common hedge-priest among them sufficient to consecrate the greatest Sacrament of all other as they will not denie of the Lords supper by vttering onely these words Hoc est corpus meum which they therefore call the words of consecration Thirdly in the vse ridiculous and filthie in anoiling a woman on the belly no holy action but an vnseemely gesture not to be named with pure lippes nor to be heard with chast eares for the forme without forme the words of the Priest not the written word of God when as in euerie Sacrament
exalteth himselfe against al that is called God or that is worshipped 2. Thess 2.4 And who is full of the name of blasphemie being drunke with the bloud of Saints and Martyrs of Iesus A poct. 17.1.5 and finally which is aduersarie and contrarie vnto him that is here called Holy euen vnto Christ himselfe in all respects As Beza hath verie well and excellently set downe at large in his booke intituled Antithesis Papae Christi Antithesis papae Christi to the which I referre you for the further proofe And thus of these words and of the whole first principall part of my text And ye haue knowne all things In these words as in my first diuision I haue declared being the 2. principall part of this my text is contained in effect that followeth vpon the former as of the cause which is first generally knowledge then particularly an absolute knowledge euen of all things of both which in their order But before I enter into the discourse thereof somewhat of this first word And in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as I said before of the other And and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entrie of my text as that it is not to be taken as it is translated not for a copulatiue but for an exceptiue so here for a causall coniunction And as to be interpreted But so here For and not And as it is euident by manie semblable places of the Scriptures as Psal 108.12 O helpe vs against the enemy and in the Hebrew but to be translated For vaine is the helpe of man likewise Esay the 6.4.5 Thou wert angrie O Lord and as it is in the originall And but to be interpreted For we haue sinned So Luk. 1.42 in those words of Elizabeth vnto Marie Blessed art thou among women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke but in steed of for for because the fruite of thy wombe is blessed Euen so in this place our Apostle proueth that they had the former ointment by an argument from the effect as appealing vnto themselues they could not finde and feele it to be in themselues by reason of that wisedome knowledge of the which they were made partakers and that not shallow or slender but compleate and sufficient But before we speake of this Knowledge let vs say somewhat of knowledge in generall as to shew what a notable gift of God knowledge is and how greatly these to whom the Apostle writeth are bound and beholden vnto our Sauiour Christ Iesus and how thankfull and how duetifull they ought to be vnto him for so great a benefit and blessing bestowed vpon them First therefore for knowledge although rude and rough-hewed Aiax in Euripides sometimes said as being a Martialist Aiax in Euripides affecting armes rather then a Mercurist giuen to the Artes or rather in his mad moode to crosse his wise and learned enemy Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That to know nothing is the sweetest life of all Againe Agricola de vanitate Scientiarū although Agricola write a booke of the vanitie of sciences in comparison of the veritie of the science of sciences Diuinitie it selfe And finally Salomon although Salomon hee say That in the multitude of wisedome is much griefe and he that encreaseth knowledge encreaseth sorrow Eccle. 1.11 speaking this of humane learning and knowledge of all worldly things with the which he was now so inglutted that being a new regenerate a mortified man he did altogither loath the same Notwithstanding true is that olde Greeke Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no sweeter thing in the world then to know all things And therfore the Poet accounteth him the most happy man that knoweth the cause of all things Virgil. Foelix qui potuit rerum cognoscere causas This is it that maketh a difference betweene man and bruite beasts For so saith the Psalmist Man being in honour hath no vnderstanding but is compared to the beasts that perish 49.20 and betweene blessednesse and miserie as saith the same Prophet Blessed is the man O Lord whom thou instructest and teachest in thy Lawe and betweene this life and the life euerlasting as our Sauiour in the Gospell Iohn 17.3 This is life euerlasting to knowe thee to be the onely true God and him whom thou hast sent Christ Iesus This is that hath made manie to wast their goods weaken their strength spend their spirits intoxicate their braines and abridge their life according to that olde Greeke Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finally this is it that hath caused many to take great paines in trauell euen to crosse manie seas and to compasse manie lands vnto the vttermost coasts quarters and corners of the world not sparing to wearie their bodies to spend their yeeres and to leaue their owne countrey that they might attaine vnto this As it may appeare in those two famous Philosophers auncient Pythagoras and Diuine Plato Pithagoras Plato of which the one trauailed into Egypt to be instrucin Diuinitie into Caldea to be taught Astrologie and into Metapontum to learne to make lawes The other into Italy to be instructed better in Philosophie by the Pythagorians into Egypt where it is thought he read the bookes of Moyses into Sicise to see the firie gulfe of Aetna and into Aethiopia and India among the Massagetes and Bracmans to conferre with the Dypnosophists and Gymnosophists and to heare that noble Philosopher Hiarchas reading in his golden chaire But to leaue prophane Histories and to come vnto the Scriptures This made the Queene of Saba or the Queene of the South to come from the vttermost partes of the earth to heare the wisedome of Salomon as our Sauiour Queene of Saba or South Eunuch Act. 8. this brought the Eunuch from Candace Queene of Aethiopia vnto Ierusalem to be instructed of Philip the Euangelist This drew the wise men of the East from the farthest parts of Persia vnto Iewrie The wise men of the East Matth. 2. to learne where Christ should be borne This finally made the common people of the Iewes to flocke and flowe to our Sauiour Christ Iesus euen from all places from euerie Citie towne and village following him in great multitudes out of Galile Mat. 4.25 Decapolis Ierusalem Iudea from beyonde Iordan and the sea coasts of Tyre and Sidon and that on foote leauing their own houses and homes hungrie and thirstie their bodies almost famished and their soules fainting within them only to heare the gratious words that proceeded out of his mouth and to be taught the misteries of the kingdome of heauen of whome saith Augustin in this respect Taedium accedendi studium audiendi superabat And no maruaile seeing this is one of the especiall graces chiefest gifts and fairest fruits or the holy Ghost and spirit of God which Christ Iesus hath bestowed vpō his church and the members thereof And therefore 1. Cor. 12.8 is
curse and death as first condemnation for so the Apostle By the offence of one the fault came on all men vnto cōdemnation Rom. 5.18 Secondly curse for as saith the same Apostle out of Deut. 27.26 Cursed is euerie man that continueth not in all things which are written in the booke of the Lawe to doe them Gal. 3.10 Thirdly death for according to the commination of the law whosoeuer shall not performe euerie iote and tittle of the lawe shall die the death and the conclusion of our Apostle The wages of sinne is death Rom. 6. And the last with condemnation curse and death not temporall or for a time but perpetuall and for euer because man himselfe was neuer able to beare and abide as the Lord himselfe knew who seeth all his frailties and infirmities and yet it being necessarie that man hauing sinned man should suffer for that the sentence of condemnation should not be reuersed nor curse of the lawe reuoked nor the doome of death redeemed but that one must needes die for the people and one for all and not that man alone as being sufficient because all men had trāns gressed nor a beast being too base to satisfie for so great and so manie trespasses nor an Angell as being too weake for such a punishment and passion It pleased God the Father of his gratious goodnesse to send downe his onely begotten sonne out of his owne bosome and it liked also Christ himselfe the sonne of God yea God of God light of light verie God of verie God of his owne intire loue to vouchsafe to discend downe from the highest heauen vpon the earth and to be incarnate incorporate and compassed about with our claiey mould to take vpon him our vile and seruile nature and to be manifested vnto the world in our weake fraile and wretched flesh and to be borne of a silly simple and sinfull woman to performe for man all obedience and to reforme his disobedience to ransome sinne and redeeme his transgression by his body to saue our soules and by his owne death to purchase our liues by his owne crucifying to take away our curse by his owne condemnation to obtaine a common saluation and by his owne sacrifice to make a generall satisfaction for all other vnto God his father O magna gratia magna dignatio And this is that great wonderfull mystery which is so notably set out by the Euangelists in the Gospell which when we consider our spirite must needes be rauished our senses benummed our Witts captiuated and all our outward and inward parts and powers to be astonished that the word should be come fleash Iohn 1.14 and to be made of the seede of Dauid according to the fleash Rom. 1.3 and being in the fourme of God and thinking it noe robberie to be equall with God should make himselfe of no reputation and take vpon him the fourme of a seruant and be made like vnto men and be formed in shape of a man Phil. 2.6.7 which is such a misterie that I may vse Austin words in an other matter Yet fitly applied to this purpose Vt altitudine ipsa rerum superbos terreat profunditate attē tos teneat veritate magnos pascat vtilitate paruulos nutriat in his 5. lib Genesi ad Lite Chapit 3. that with the depth thereof it terrifieth the arrogant which thinke they can conceiue all thinges with the hardnesse thereof it will make men attentiue and studious which otherwise would be idle and negligent and with the truth thereof will exercise the most perfit and able which thinke all matters easie and plaine and lastly with the pressire and fruitfulnesse thereof will nourish the simplier sorte which like younge sucklinges can hardly brooke anie stronge meates and not onely such a misterie but such a greate misterie as what could be greater saith the same Father that a virgin should cōceaue a sonne without the seede of man What greater then that God should be borne of a woman and what finally greater then this that she that confesseth herselfe a lowly handmaid should become the mother of her owne maker Where vpon Austin saieth vpon the Magnificat Misterium incarnationis verbi super omnia constat esse ineffabile Wherein are not only manie but also greate miracles as that a virgin should become a mother God a man Greate miracles and the Creatour a Creature that truth should come out from the Earth that Righteousnesse should looke downe from Heauen that maiestie shuld take vpon it Humilitie that he that is the Auncient of daies and was for euer before all daies and created euery day should be borne in a daie to deliuer vs from the euill of euerie day that he by his birth should bestow vpon his mother the gifte of fruitfulnes yet not take away from her the vertue of virginitie that he that in the beginning of the world made the first Adā according to his own Image and similitude should make himselfe afterwards in the ending of the world according to our similitude and likenesse descending downe vnto vs by that which he tooke of ours deliuering vs by that which remained in himselfe conceiued by the holy Ghost not of the substance but by the power thereof not by generation but by benediction Finally not by propagation but by sanctification and his Mother conceauing him not by man but by God not by seede but by the spirit not by humaine meanes but by the ouer shadowing of the most highest So that as he was borne without Carnall copulation so was he brought forth with out mortall corruption And as he was first borne of his Father before al worldes without a mother and did create the world so secondly was he borne of his mother in the world without a father that he might consecrate by his deuine Maiestie inuisible by his humaine birth visible in them both wonderfull of the one as impossible to be expressed the Prophet saith And who shall declare his generation Esaie 53. Of the other as necessarie to be knowne and credible to be beleeued The Euangelist And the birth of Christ Iesus was after this māner Math 1. Before he was borne abiding in the bosome of his father and yet filling the wombe of his mother in the time of his birth the euerlasting Father in heauen and yet a Young infant vpon the Earth after birth a light shining in the world as Iohn and yet dwelling in the light that cannot be attained vnto as Paule of which his birth and of the manner and ende thereof Austin hath these sweete words Vt Sponsus processit de thalamo suo vt gigas exultauit ad currendam viam speciosus vt sponsus fortis vt gigas amabilis et terribilis serenus seuerus pulcher bonis asper malis that is he went forth as a bridegrome c. Which manner of his bringing forth was farre more strāg then any other birthes of mankind that were before then that first of
prime of his age and flower of his youth wherby his conquest was not accomplished and his great segnories and kingdomes rent asunder and deuided among his captaines who brought themselues likewise finally to confusion by their continuall contention among themselues As likewise in Iulius Caesar Pompey Iulius Caesar Pompey whose ambitious dissention the one in not suffering a Peere the other a superiour brought themselues to vntimely death the one by Caesar the other by the Senatours and the slourishing estate of the Citie of Rome to a verie low ebbe through the mightie factions and cruel-ciuill warres which followed after Whereupon Euripides in his Phoenisse vpon occasion of the ambitious contention of Eteocles and Polenices and the destruction of Thebs Ambition that followed thereupon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that ambition is an vniust goddesse or rather if ye will a wicked fiende because into what house or Citie soeuer it entreth were it neuer so happy and flourishing it neuer commeth out without the destruction of all those that she layeth hold vpon And therfore Plato he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing that will fall out contrarie to our expectation and worse then we wish and would as causing infortunitie when we looke for felicitie and aduersitie when we hope for prosperitie or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mischiefe that turnes all topsie turuie Wherupon also Aristotle Pol. 2. cha 7. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that all wrongs and iniuries for the most part are caused through ambition and auarice Then much more in the Church of God is hautie ambition and cruell tyrannie dangerous and damnable both to those that are possessed therewith to those that are oppressed by it which is such a vice that whatsoeuer minister and preacher of the word from the highest to the lowest be tainted and infected with it he ceaseth to be a shepheard and becommeth a woolfe a theefe and a robber such as were the Scribes and Pharises of whom spake our Sauiour when he said Ioh 10.8 All that euer were before me are theeues and robbers when as they doe not feed but fleese and not fleese but flea the flocke of Christ and pul the skinne ouer their eares and not milke them but spoile them and spill their bloud deuoure their flesh and eate them vp as it were bread that is grinde the faces of the poore people and tread them vnder their feete dominering ouer them by intolerable pride and presumption crushing and oppressing them by violent tyrannie contrarie to all pietie and equitie as the word in the originall doeth purport and signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated odiously and of set purpose as we reade it And I wonder that it hath been so long suffered vncorrected as though ye were Lords ouer the flocke to disgrace our Ecclesiasticall gouernment to controule the estate of our Church and checke and checkmate our Lord bishops interpreting the compound as the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making no difference betweene a gratious gouernment and a moderate Magistracie and betweene an ambitious vsurpation and cruell tyrannie as they doe also vnlearnedly and maliciously That other place of the Gospell which they vse as the strongest engine of their batterie against the present state of the Church Mat. 20.25 Luk. 22.25 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated likewise gracious Lords to take away the title of Grace from our Archbishops and Lordship from our Bishops when as the word signifieth no such thing For what smatterer is there in the grammer or that hath but small skill in the Greeke tongue that knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that is properly a Benefactor an ambitious title of honour which the Emperor of Rome and other kings and Princes did vainegloriously affect in a politicke popular praise and applause of the common multitude in bountifullie bestowing some publicke beneficence and beneuolence vpon the people to colour their accustomed tyrannie and crueltie and to insinuate themselues into the fauour of their oppressed subiects Philip of Macedon For so was Philip of Macedon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Thebans as Demosthenes witnesseth in his oration pro Ctesiphonte and besides Philos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As also Ptolomey the sonne of Philadelphus King of Egypt Ptolomey was so surnamed and finally Antiochus king of Syria Antiochus which because partly it was a prophane name of the Gentiles and partly for that it was an ambitious name or title of tyrannie our Sauiour would in no wise haue his disciples tearmed by that name for it had been strange and wonderfull as also too too offensiue and odious for those sorie and silly fishermen although they were our Sauiours Disciples and afterwards the pillars of the Primitiue Church then in the infancie of the Gospell the swadling cloutes of christianitie and nonage of the church to haue suffered themselues to haue beene called by such princely and reyall names and those also taken from Ethnickes and Pagans who were to follow the president and example of our Sauiour in the like lowlinesse That as he himselfe performed the whole worke of our redemption and saluation in humilitie so were they to lay the foundation of this newe Church not on the rocke of offence but in submission and subiection although otherwise they deserued and enioyed as great spirituall titles nay more high Christs disciples Fishers of men honourable and holy titles then that As first when they were called of our Sauiour Fishers of men for catching the soules of men with the hooke of the Gospell within the net of the Church Secondly Apostles Apostles as being Christs chiefe commissioners and Ambassadors sent into al the quarters of the earth to preach and to baptise Ambassadours 3. Euangelists as Gods messengers to carrie the glad tidings of peace throughout the world Euangelists Fourthly Shepherds Shepheards for feeding the flock of Christ with Angels food the spirituall Manna of the word as Homer was wont to call the princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly and finally Gods Gods because vnto them the word of God was giuen Ioh. 10.34 as Dauid called kings and Princes Psal 82.6 As also they might haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had it not bin an heathenish name for bestowing on the people wheresoeuer they became the inestimable benefit yea the most pretious and peerelesse iewel and margarite of the word of God as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sauing the soules of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they daily added to the Church But to leaue this and follow the word of my text which I haue in hand as the same word is vsed in the same sence togither with 〈◊〉 〈◊〉 〈◊〉
The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being thicke they were accustomed to eate The third the meane betweene both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither so thicke as the one nor so thinne as the other they did annoint themselues with all these that deepe delight did inuent and lasciuious luxurie did practise in their times as doth the Romaine writers Plutarch and Plinie and the ancient greek Authors Atheneus and Aeschylus testifie Againe of a fastiing ointment of which our Sauiour in the Gospell When thou fastest annoint thy head with oyle and wash thy face Mat. 6.17 where he chargeth his Disciples and the common people that they would not follow the hypocriticall guise of the dissembling Pharises in looking sowerly in disfiguring thei◠countenances but to vse means of cheerfuluesse and comfort that they seeme no◠outwardly to men to fast but inwardl◠vnto God An ointment of Lust There were also other ointments bot◠of Lust and of Loue of the one the Prophet Amos who among other lustfull delights which the prodigall Princes of Israel the Epicures and Libertines of his time who put farre from them the euill day and approching vnto the seate of iniquitie togither with their stretching them vpon their Iuorie beddes eating the fatte lambes out of the fould and the calues out of the stall singing to the sound of the viole inuenting to themselues instruments of musicke and drinking wine in bowles did also annoint themselues with the chiefe ointments Amos 6.5.6 Of the other Euangelist Luke being the ointment of that woman that was a sinner with which she annointed our Sauiour Christs feete the cause whereof according to the verdit of our Sauiour was the loue of the woman whether she were Marie Magdalen as some thinke or any other and therefore may worthely bee called an ointment of Loue An ointment of Loue. and hereupon had for her reward remission of all her sinnes were they neuer so many in number so hainous in qualitie so grieuous in circumstance for the which shee was more notoriously called a sinner Luk. 7. We reade likewise in the Gospel of burying ointments and those of two sorts A burying ointment The first Generall Generall euen those sweet ointments with which the Iewes by common custome were woont to embalme their dead whereof Mark 16.1 As Marie Magdalen Marie the mother of Iames and Salome would haue annointed our Sauiours body Speciall The second Speciall as that of Marie the sister of Martha an ointment for matter of Spicnard for quantitie a pound waight for qualitie verie costly for valewe worth 300. pence for sente so sweet fragrant and odoriferous that the sauour thereof filled the whole house the end hereof against the day of the burying of our Sauiour by his owne confession An healing ointment of 2. kinds Ioh. 12.3.4.5 There are also healing ointmēts of 2. kinds in the gospel both extraordinarie the one materiall and meruailous the other spiritual and diuine both spirituall and both eye-salues Of the first Ioh. 9.6 which our Sauiour like a most skilfull Apothecarie vouchsafed to make himselfe by spitting on the ground and making claie of the spittle but homely in forme yet heauenly in force with which he annointed the eies of him that was borne blind and healed them contrarie to the common course of nature For this medicine might seeme rather to hurt then to heale and to extinguish the eye-sight then to cure and recouer the same But this did our Sauiour of set purpose to shew forth his Almightie power in working sometimes extraordinarily without meanes and sometimes wonderfully against meanes and sometimes ordinarily by meanes thereby declaring his goodnesse and to teach vs not to tempt God but to vse those secondarie causes as lawfull meanes which God hath appointed vs by his blessings to our benefit Of the second Apocal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen that heauenly medicinall Collyrium as it is tearmed in the Greeke or holesome spirituall eie-salue which the holy Ghost like a good Phisitian of the soule prescribeth to the Angell of the Church of Laodicia blindnesse not outward but inward the darkenesse of his minde and the ignorance of his hart by which is meant the verie word of God it selfe which so openeth the eies of our vnderstanding that it is the onely light vnto our feete and lanterne vnto our pathes as that without the which wee should dwell in darknes blunder in blindnesse and grope as it were at noone day None of all which ointments is this which our Apostle speaketh of in this place which is indeed such an ointment so soueraigne that for sente and sauour for puritie and perfection for grace and goodnesse and many other notable and surpassing qualities and properties it doth farre exceede and excell all other sweete odors oiles and ointments in the world whatsoeuer being the holy Ghost and the spirit of God it selfe which although it be resembled and that verie fitly to many other things in the word as expressing in many respects the effects thereof Spirit As when it is tearmed the Spirit and likned to the wind and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the Spirit of all spirits as Gen. 1.3 The spirit mooued vpon the waters because it is as it were the ayre of God that filleth all places Iouis omnia plena and for that like vnto the Winde Winde it is swift and nimble passing and piercing through euen to make a priuie search into the inward secrets of the soule of man And againe for that our Sauiour Ioh. 3.8 As the winde bloweth when it listeth and we heare the sound thereof but cannot tell when it commeth nor whither it goeth so is the heauenly course of the spirit to inspire whom when and as it listeth and no man knowing the manner how Sometimes to Fire as in those words of the Baptist Fire He will baptize you with the holy Ghost and with fire Mat. 3.11 And therefore it pleaseth the Spirit of God oftentimes in the gospell when it speaketh of it selfe to vse Metaphoricall phrases and borrowed speeches taken from the fire as 1. Thess 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritum ne extinguite Quench not the spirit and 2. Tim. 1.6 I put thee in remembrance that thou stirre vp the gift of God which is in thee The word which there the Apostle Paul vseth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kindling againe of a fire which is raked vp in the embers or couered in the ashes thereby exhorting Timothie to reuiue againe the spirit of God which was in a manner decaied and dead in him The holy ghost being semblable to fire in refining our cankred consciences from the drosse and corruption of sinne and inflaming our colde benummed hearts in such a floud of iniquitie and in such a frost of charitie with a feruent zeale to Godward And sometimes to water Water as
Homers herbe Moly Homers Moly which Mercurie ministred vntò Vlysses against the charmes and enchantments of Circe And finally hauing a more gracious operation then the Poets Ambrosia and Nectar Ambrosia Nectar the meate and drinke of the Heathen Gods whereby they doe but faine that they were made immortall And to conclude bringing a more blessed effect with it thē any powerfull ointment of the Thessalian witches Apuleius with which as Apuleius writeth they were woont to Metamorphose men into bruite beasts when as this contrariwise conuerteth men into gods and maketh them partakers of diuine nature Thirdly 2. Pet. 1.4 The 3. vse Simile as ointments made of drugs and simples by the Apothecarie and applied by the Physitian or Chyrurgion doe remedie and redresse the sicknesses and diseases of the body So doth this ointment of Gods owne making administred onely by our Sauiour Christ heale and helpe all the soares of sicknesses of our soule being indeede that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which easily cureth and cleanseth vs of all our infirmities were we as full of botches and boiles as were the Egyptians Iob or Lazarus yea although we we were as the Prophet Esay describeth vs euen our whole head sicke and our whole hart heauie from the sole of the foote to the crowne of the head there be nothing but wounds swelling and soares full of corruption The balme of Gilead 4.5.6 being more saluing then the balme of Gilead which God gaue as an extraordinarie and an especiall medicine to his people the Iewes and Israelites by the power whereof our Sauiour Christ in his time and the Apostles after his ascention healed all kind of maladies and diseases not only the sicknesses of the body but the sinnes of the soule taking away togither both the effect and cause as it appeareth in the Gospell and the acts Fourthly The 4. vse as ointment giueth such a pleasant sente and sauour that it greatly delighteth the sence and smell of man yea and in most corrupt and filthy places the most infectious and contagious aires the excellencie thereof taketh away the contrarie stench euen where the most vile and lothsome carkases and carrions are cast Euen so this ointmēt maketh vs although of our selues as lothsome as a monstrous cloth and by reason of our sinnes more stinking then Lazarus that had lien foure daies in his graue Ioh. 11.39 more sweet fragrant and odoriferous in the nostrels of the Lord God then the best smelling sacrifice then the incense of the Altar or then the perfume of the Tabernacle being the sweete sauour of life vnto life as Paul saith 2. Cor. 2.16 vnto all the elect and faithfull which make their prayers that I may vse the words of the Prophet Dauid as the incense and the lifting vp of their hands as the euening sacrifice euen like the precious ointment of Marie the sister of Martha filling the whole house euen the church of God with the odour therof Ioh. 12.3 giuing to all the members of the same euen all the Saints and seruants of God the sweete sente of a good name and fame according to that of Salomon That a good name is better then a precious ointment Eccl. 7.3 which those famous Fathers and honorable men had in their generations who were well reported of in their times and left a name behinde them so that their praise shall euer be spoken of mentioned by Eccl. 44.7.8 And all those Elders which were well reported of numbred by the Apostle Heb. 11. Fiftly The 5. vse as ointment causeth the countenance of man to be cheerefull and comfortable notwithstanding all inward cares and corosiues or outward crosses and calamitics and therefore as at feasts so at fasts Christ would haue his Disciples and the common people contrarie to the custome of the Pharises to annoint their faces not to looke smoothly as Hypocrites but sweetly as I haue before declared out of Mat. 6.26 So this ointment by reason of the continuall feast which is within vs euen a good conscience as Salomon calleth it and the welcome guest that lodgeth with vs euen the holy Ghost maketh vs and all the elect and faithfull which are anointed therewith to haue a lightsome and louely countenance amiable in the sight of God as hauing a shine and signe of diuine grace and delectable in the eies of men as vpon whom God himselfe hath shined with the light of his countenance Such a countenāce had our Sauiour Christ Christ as he is described by Salomon Psal 45.2 Fairer art thou then the children of men and full of grace are thy lippes because God hath blessed thee for euer and why as it followeth afterwards verse 7. because God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes Moises Such a countenance had Moises when as after fortie daies and forty nights he descended down from mount Sinay with the two tables of the testimonie in his hand the skinne of his face shining bright that the people were astonished at the goodly hew thereof Exod. 34.30 And such a countenance had Stephen Stephen when as he stood before the Elders and Scribes in the councel not like other prisoners that are arraigned before the Iudge and because they are guiltie are either pale for feare or blush for shame according to the Poet Ouid Met. Acts 6.15 Heu quam difficile est crimen non prodere vultu His face seeming to all the beholders to haue been as the face of an Angell Finally such ioyfull countenances no doubt had the Apostles in the middest of their persecutions when after they were beaten with rods by the commandement of the high priests they departed from the Councell reioycing that they were worthy to suffer rebuke for Christs name Act. 4.41 This spirituall ointment in this respect farre surpassing all other materiall ointments for the vse of man As the Prophet hath declared most euidently when hee saith among the creatures of God which he numbreth in their order ordained for the seruice of man That he hath giuen him bread to strengthen his body wine to glad his heart and oyle to cheere his countenance Psal 104.15 Sixtly The 6. vse as the precious holy ointment did annoint appoint consecrate priests kings and prophets according to the common custome of the Iewes and the expresse commandement of the Lord God insomuch that none durst presume to take vpon him any of those honourable offices before the holy oyle was powred vpon him but after the receiuing thereof was vsually accounted and called the Lordes annointed as Dauid calleth Saul when as he would not suffer his men to lay hands vpon him because he is the Lords anointed 1. Sam. 24.7 and tearmeth himselfe when he expostulateth with the Iews and Gentiles Princes and people for assembling thēselues togither against the Lord and against his annointed Psal 2.2 meaning himselfe So
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
fishermen Fishermen Apostles Matthew of a simple publican Paul of a poore tentmaker and all the rest of the Disciples of Christ who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the high priests of the Iewes tearmed them might be endued with such rare giftes and graces and be made the holy Apostles of our Sauiour And finally howe Stephen and Philip of meane Deacons the lowest degree belonging to the ministrie of the Church should become excellent Euangelists and so powerfull in the word and spirit as that the one could confute all the learned Rabbies in the Synagogues of Ierusalem and the other confound that great Sorcerer Symon Magus in Samaria whom the people called the great power of God Act. 6.9 and 8.9 euen as Christ himselfe although deemed of the Iewes a Carpenter or a Carpenters sonne and brought vp homely vnder his poore parents vntill he began to be thirtie yeeres of age as it is in the Gospell Luk. 3.23 was notwithstanding the word and wisedome of God his father in whom were hidden all the treasures of wisedome and knowledge as the Apostle and therefore preached the Gospell with power vnto the poore people But how and why attained he this so great a gift euen as he himselfe rendreth a reason both of his owne absolute sufficiencie and of his heauenly calling Luk. 4.18 When he first began to preach out of the Prophet Esay 61.1 when he thus saith That he preached the Gospell vnto the poore because the spirit of the Lord was vpon him and did annoint him Euen so they did know all things by the especiall grace of the spirit of God which had led him in all truth by the inward inspiration of the holy Ghost who had inlightened their hearts from aboue and by the diuine doctrine of Christ Iesus our onely Rabbi Doctour and Maister and by the painfull ministerie of Iohn himselfe an holy Euangelist and Apostle an heauenly Prophet and Diuine The spirit of God in shewing and setting foorth his vigour and vertue in more full manner and plentifull measure in that golden time of the primitiue Church then in this last and leaden age of the world yea that I may vse Austins words in this floud of iniquitie and frost of charitie wherein there was neuer more preaching and teaching and yet neuer lesse learning nor worse liuing insomuch that I feare mee that may be truly said of most of vs which Paul sometimes said to some of the Corinthians 1. Cor. 15.4.4 That they haue not the knowledge of God I speake it to their shame And that I of my selfe may say with Peter when our Sauiour Christ being in his Ship bad him cast out his net to make a draught that I haue laboured not one whole night onely with him but manie daies and nights nay manie yeeres and haue caught nothing no not one soule by the baite of the word into the net of the Church of God For to make a triall of this matter by the fruites and effects of the Gospell now so manie yeares publikely and painefully preached amongst vs what profit and proceeding in the course of Christianitie what grouth and encrease of knowledge in the word of God is there found amongst vs May it not be said of vs as the Philosopher of the Athenians That they did degenerate decline The Athenians and by degrees discend from better to worse and from something to nothing at all As that at the first they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men and then they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were louers of wisedome after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iangling Rhetoritians and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrangling Sophisters So we to haue been for learning in the beginning of the preaching of the gospel Chatechistae teachers of others as euerie housholder ought to be in his owne family Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-conceited of that little knowledge that wee had as that we cared for no more Afterwards Catechumeni such as had need to be taught our selues and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen starke Ideots altogithèr rude and ignorant And for liuing first Martyrs such as would not sticke to seale the truth with our bloud with the the Saints of God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous but not so hot as that we could abide the firie triall with the Ephesians who forsooke their first loue Apoc. 2.4 Afterwards luke warme neither hot nor colde with the Laodicians Apoc. 3.16 Lastly Libertines according to the common course of carnall gospellours Yea doe not the wisest and chiefest amongst vs that should be presidents and patterns vnto others doe they not as it is in the Greeke Prouerb Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing their hand hart on their halfepennie in contempt of God and all Godlinesse preferre their own priuate profite before the spirituall seruice of God making their money their Mammon and their golde their God contrarie to the precept of our Sauiour in the Gospell Mat. 6.33 First seeke the kingdome of heauen and the righteousnesse thereof and all other things shall be administred vnto you Herein not vnlike the Romans whom the Poet scoffingly taunted with that Hysteron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ciues ciues quaerenda pecunia primum virtus post nummos And howe doe parents and gouernours bring vp their children and those that are committed to their charge not as Gods darlings according to the counsell of Paul Ephes 6. in the institution and information of the Lord but as young worldlings training them vp in couetousnesse how to get and gaine and that vnrighteously que iure quaque iniuria per fas nefasue by hooke or crooke by right or wrong they care not how Herein likewise semblable to the former profaine people as the Poet also complaineth in his time when he crieth out and saith Hoc monstrāt vetulae pueris poscentibus assem Hoc discunt omnes ante alpha Beta puellae Some because of the impossibilitie which these words seeme to pretend reading this last word of my text not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to diuers copies because it is so found in the Syriacke affirme these words to be vnderstood of the knowledge of men not of the knowledge of things as that they had the spirit of discretion euen that gift of the holy Ghost of discerning of spirits which Paul mentioneth among the rest of the graces of the spirit 1. Cor. 22.10 As that they could knowe Antichristians from Christians to be such by Iohns definition which denie Iesus to be Christ verse 22. False Prophets from true being rauening wolues in seely sheeps cloathing euen by Christs rule of the fruit and effect of their workes Mat. 6.15 Dissembling Hypocrites from syncere worshippers of Esaie and our Sauiours warning euen such as honor God with their lips when their hearts are farre from him Mat. 15.8
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
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
being past reached him vnto posteritie how not obscurely and darkely as Moyses that had a vaile before his face and without coÌ„ceite and vnderstanding as vnto the Iewes who had a vaile before their harts but after the vaile of the Temple was rente in sunder painefully with diligence for they preached in season and out of season as Paule to Timot. 2.4.2 plainely without eÌ„loquence as the spirit gaue them vtterance acts 2.4 and powerfully by heauenly influence for it was not they that spake but the holy ghost that spake in them Math. 10.20 As Christ himselfe preached with power and not as the scribes coÌ„manding as it were the hearts of men to yeeld reuerence and obedience to the Gospell and conuerting manie soules at once vnto Christ And finally to conclude to whoÌ„e was he preached by them euen vnto the Gentiles new preachers deliuering an vncouth doctrine to a strange people to whom they were sent as Ambassadours to a nation farre off by our sauiour their Master to carrie with blessed feete the glad tidinges of the Gospell and not to one nation for their charter commission was larger being commanded to teach all nations baptising them in the name of the father c. Being the Apostles and messengers of God promising profering grace and truth to all languages degrees sexes callinges and conditions vnder the sun being those seruants which were sent forth by the king as is signified in the parable Math 22. and Luke 14. which made a mariage dinner for his sonne to call those that were bidden who because the vnworthie Iewes which were first inuited neglected dissolutely and refused stubbornly to come were coÌ„manded to go out quicly into the high places and streetes of the cittie and to bringe in the poore maimed the halt and the blind and yet there being roome to go out into the high waies and hedges euen to al outlandish and forreigne regions countries and prouinces of the outcast despised GeÌ„tiles poore in mind for the want of the riches of Gods grace maimed and halte in their soules for lacke of the integritie of good life blind in their hartes for want of the light of the truth to compel them by the force of their commission by the power of their preaching by the efficacie of the word of the gospell to come vnto the wedding of Christ Iesus vnto his spouse the Church as the guestes of the bridegrom and frends of the bride as the Apostles themselues perfourming that in practise which our sauiour by the purport of the parable did prophesie should come to passe when as the Iewes being moued with indignation thereat did forsake them and betake themselues to the Gentiles did reÌ„der this reason of this their doing saying It was necessarie that first the word of God should haue beene spoken vnto you but seeing you putte it from you and iudge your selues vnworthy of euerlasting life loe we turne to the GeÌ„tiles Act. 13.4.6 As it was oftentimes before tould vnto the Iewes euen to their teeth As first by the Baptist That God would of the stonie harted Gentiles raise vp children vnto Abraham Math. 3.9 And that the haughtie hills that the loftie minded Iewes which bare themselues bould of their mount Synai where their law was giuen of their mounte Sion where their temple was builded and where the Lord promised his blessing for euer more should be brought to lowe vallies that is the huÌ„ble harted Gentiles that liued in the vallie of the shadowe of death should be exalted that the crooked affections should be streÌ„gthned by the line leuill of the gospell and their rough waies that is their â—ude and barbarous life should be smoâ—hed by the plainer of the word of God and finally that all fleash that is all men and all manner of men of what natioÌ„ language degree age calling and condition whatsoeuer should see the saluation of God And this the Propheticall EuaÌ„gelist but of the Euangelicall Prophet Iohn out of Esaie 40.3 And secondly by our Sauiour Math. 8.11.22 But I say vnto you that maâ—ie shall come from the East West and shall sit downe with Abraham Isaach and Iacob in the kingedome of heauen and the children of the kingdome shal be cast out into vtter darkenesse And againe Math. 24.43 I say vnto you that the kingdome of God shall be taken from you and shal be giuen to a nation that shall bringe forth the fruites thereof And finally by Paule who in the 11. to the Romans telleth the Romaine Iewes or Iewish Romans that the natural oliues meaning the Iewes were cut of and the vile oliues euen the Gentiles were grafted in their stead and that the election of the one was the reiection of the other the calling of the one the casting away of the other the conuersion of the one the subuersion of the other the ruine of the Iewes being the riches of the world and their diminishing the riches of the Gentiles the one proceeding froÌ„ the seueritie the other from the bountifulnesse of God as the Apostle amplifieth at large in the same chap. Whereby it is come to passe at this day to apply it in a word vnto ourselues because we haue beene ouer longe in this pointe that we which dwelt sometimes in darkenesse blundred in blindnesse and groped at noone daie were the furthest from the sunshine of the Gospel haue bin made partakers of the gratious and glorious light thereof So that of vs that of the Prophet Esaie 9.3 and the Euang Math. 4.16 The people which satte in darkenesse and in the shadow of death haue seene a greate light and to them that sitte in the region and shadowe of death a greate light is risen vp may seeme to be most truely verified Our dutie to coÌ„clude being this to labour by all meanes possible to keepe and continue still amongst vs this lampe and lanthorne of light which Christ the light and life of the world hath vouchsafed to bestowe vpon vs by his blessed appearance least that happelie or rather vnhappelie happen vnto vs which God threatneth to the Angell and the Church of Ephesus Apo. 2.5 Euen a remouing of the Candlesticke of his Church from vs and an extingushing of his word from amongst vs and in turning the congregation of Christ in to the sinagogue of Antichrist or the changing of the consolation of our saluation into the abomination of desolation but it followeth in the texte Beleeued in the world Marueile was it and noe doute a great meruaile that God manifested in the flesh with the other misteries appertaining thereunto should be preached by such silly ministers in so simple manner to such sinfull men yet far more maruelous is it that the same preaching should not only take such place as that it should be receaued with such regard and reuerence but also be so harboured in there hartes that it should be embraced with credence and coÌ„fidence for of all those marueiles which are found
when their practise and their Preaching their doctrine and their deedes their wordes and their workes agree not together for as a learned writer saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such lude ministers therefore are like vnto midwiues who healpe other to bringe forth but doe not bring forth them selues who as Socrates saieth in the personne of a Philosopher in Plato his Thettetus likning himselfe to a midwife but in his doing more then a midwife that I may vse his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen the Ministers of the word of God should shew themselues more then midwiues in bringing forth also themselues as theire function is a greate deale more honorable in that they are as it were midwiues not only to weomen but also to men and weomen in that they haue not a charge of their bodies but the cure and care of their soules and as Midwiues to discerne the moone calfe from the perfect fruite of weomen so Preachers should not bring forth moone calues yea and they maie be likned againe to the crowe which Noe sente out of the Arke which was blacke vncleane delighting to light and rest on filthie and lothsome places and feede on carrion carcases so they blacked with ill fame vncleane in life and couersation and desiring the filthie corruption of the world the crowe being greedie Rauenous abhorring the companie of mē So they coueteous seruing their belly sequestring them selues from the true Church by their wicked workes whereas contrariewise good Preachers irreprehensible in life doing that which is good not forsaking the godly and Godlinesse but comming with an Oliue branche in their mouth which is the word of grace and practising the same according to their teaching which is signified by the greene leaues of the same Math. 23. Are altogether like vnto the Doue It was noe merueile beloued that the Aunciente Lawgiuers would haue their Preistes abstaine from a dogge and a goate most noisome but especially from a goate and whie because as Plutarch answereth making it a Probleme in his third Probleme because the people alwaies abhorred the same as the most luxurious ill sauouring and infectious beast as being most commonly diseased with the Epilepsie or falling sickenesse so that they which tasted and touched the same beast were oftentimes infected with the same disease as likewise the Lord in Leuitic Commandeth his Preistes to absteine from the like vncleane thinges by which is signified the puritie of life and integritie of manners that ought to be in the Ministers But let all deepe dissemblres and hollow harted Hypocrites acknowledge that to be true as it is most certaine although a Pagane spake it that Tullie hath in one of his Epist Quam non est facilis virtus quam vero difficilis euis diuturna simulatio Seeing that as our Sauiour saieth in the Gospell There is nothing hid that shall not be opened nor nothing secret that shall not be reueiled In that last Epiphany and day of manifestation when as euerie Hypocrite shall be made as naked as Aesops crowe without his visour of vertue cloake of honestie and colour of holinesse by which they haue deceaued so longe the simplier sorte whose senses they do so be witche captiuate intoxicate like vnto the Iguis fatuus with the glimpse therof carried headlōg to their destructiō by foolishly following the same they know not whither Euerie Phisition of the bodie Hyppocrates was wonte to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may say at the last with the Apostle Paule in the fourth of the second to Timot. When they are departing out of this life as he did I haue fought a good fight and haue funished my course I haue kepte the faith c. Yea they ought to be such scholemasters to the vnlearned people as Theodosius the Emperour required to his children that is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as this is requisite necessarie especially in ministers as comming nearest in calling and condition to these Scribes and Pharisies whome we haue in hand euen so doe these wordes of which we doe now entreate concerne as well all others of what degree state and place socuer they be in Church or common wealth euen all of anie age sexe or sorte highe or low rich poore young and ould one with another So that whosoeuer shall doe anie good workes outwardlie to be seene of men thereby to gette prayse and commendation of the people and not for Gods cause with a single harte a sincere conscience and faith vnfained doe nothing at all exceede in righteousnesse these Scribes and Pharises but shew themselues to be their deuelish Disciples full of Hypocrisie fraught with ambition and deepe in dissimulation As for example the Papists who for their resemblāce herein may rightly be called Romish Pharisies whose doctrine as it is nothing els but heresie so their life is nothing els but the leauē of these Iewish Leuites their holines Hypocrisie their deuotion dissimulation their Godlinesse vaine glorie their Zeale superstition their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sacrifices sacriledge there chastitie vncleannes their worshipping Idolatrie their blessinges Blasphemie their pilgrimages pillinges and powlinges of the people their Purgatorie Purging of other mēs purses there fasting feasting their almesse deedes all misdeedes To conclude their whol religiō being nothing els but a masse of sollem ceremonies consisting altogether in shewes and semblances not soundnesse in fantasies not in ueritie and in circumstances not in substance all this appeareth to be most true when as these Scribes and pharises their workes are altogether outwarde consisting in externall pompe and pride in glorie and goodly apparaile infine and costly linnen and in all glittering glosse and glorie that may be in the world euen as the whore of Babilō is discribed in the Reuelation in vanitie of vestments in copes corporasses albes and amisses in palles and purples and such like trifles their prayer being nothing els but lipp labour in murmuring and muttering manie creeds Paternosters and Aue Maries in blessing beading in kneelinge and knocking in beating their breasts in groueling on the ground in houlding vp their hands in lifting vp their eies to heauen like the proude Pharisie in the Gospell the same being in the tongue not in trueth in voice not in spirit in externall crying and calling in bellowing and bawling in sorrowing and sighing in greiues growning frō the face outward but without remorse of consciēce Heauinesse of heart contrition of minde and cōuersiō of soule their baptime stāding of water creame oile salt spittle sneuill and such like filthie slauerings and yet those so necessary as they dare be bold to say blockisly blasphemously without the which Saluation cannot be obtained The Sacrament of the supper they make as it were a maske or mummerie by their massing yea they vse it as heathenish Sacrifice by their manifest Idolatrie yea like a plaie or pageant by their goulden