my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
therefore saith our Sauiour againe That to know the times and seasons hath the Father only put in his owne power Act. 1.17 Lastly how could these men know all things when as Paul saith that our knowledge is vnperfect and that we know but in part now that is in the world but that then that is hereafter in the life to come wee shall know euen as we are knowne 1. Cor 13.12 And againe the same Apostle before in the same Epistle saith That if any man thinke that he knoweth any thing 1. Cor. 8.2 hee knoweth nothing yet as he ought to know yea and this modestie had the learnedst and the wisest of all the heathen Philosophers by the Oracle of Apollo himselfe euen Socrates to acknowledge of himselfe that this one thing he knew that he knew nothing What then shall we say to all this Euen briefly and in a word thus That for the knowledge they had and for all those things they knewe of which noe doubt they had a great measure by the benefit of the annointing which they had receiued they did not knowe the same of themselues as of their owne wit labour industrie desert or dignitie but that they were endued therewith by the gift and grace of the holy Ghost and that therefore they were humbly and thankfully to referre and resigne all their vnderstanding vnto the spirit of God by whose blessing they had receiued the same or els thus all those things which they knew were neither erronious lies nor false fables nor humane precepts nor vnwritten verities nor doubtfull dreames but the sound and holesome syncere holy truth of Christs Gospell infused in their soules by the sweet influence of this precious ointment and instilled into their hearts by the heauenly dewe of diuine grace Or againe thus that indeed they perfectly knew all those things that were necessarie vnto their soules health and saluation that is Christ and him crucified Iesus and the Resurrection which was so sufficient for thē as that they needed no other secular know ledge or carnall wisedome of any humane and prophane Artes and sciences whatsoeuer for as a learned writer saith The Apostle writeth not here vnto these Christians Adulatoriè tanquam ad elementarios as flatteringly to soothe smoothe them vp in their infancie and ignorance for he oftentimes tearmeth them babes not as carnall or as babes in Christ but as spirituall not such as Paul calleth the Corinthians 1. Epist 3.1.2 to whom he gaue milke to drinke and not meat to eate but such as he would haue had the Corinthians to be 1. Cor. 14.20 not children in malitiousnes but in vnderstanding of ripe age nor yet vain-gloriously to vaunt or boast himselfe of them being their Doctor as a bragging schoolemaster of his good schollers that profit vnderneath him because afterwards verse 27. that they had no need that anie should teach them for he arrogateth nothing vnto himselfe but attributeth all vnto to Christ Iesus when as he telleth them as it is in my text that they haue knowne all things not by his instruction but by the vnction of him that is holy And therefore also in the 27. ver he saith againe that the annointing that they had receiued and dwelled in them did teach them all things Neither is this to be meruailed at that they should be said of our Apostle to haue knowne all things when as they knew but Christ onely and those things that concerned the common saluation which to know was all sufficient for them would alone without any supply of other knowledge whatsoeuer bring them to eternall life For so our Sauiour This is life eternal euen to know thee to be the onely true God and him whom thou hast sent Christ Iesus Ioh. 17.3 And therfore Paul ingenuously professeth no other knowledge although he did abound in all humane learning and that with a protestation saying God forbid that I should reioice in any thing but in Christ and him crucified for as Christ the onely holy one is the scope of all the scriptures both being the complement of the Lawe and the intendiment of the Gospel So to knowe him is to know all things whatsoeuer Scripture can teach vs or nature can tell vs wherewith God will enlighten vs or man can learne vs. So that in this respect are those two olde Prouerbiall verses found true Hoc est nescire sine Christo plurima scire Si Christū bene scis satis est si caetera nescis As for the secular knowledge of other worldly things it is either superfluous or superstitious vanitie or curiositie such as a Christian man may well be without and the want whereof will not make him the more godly learned for as Aug. saith there is Docta ignorantia Docta ignorantia Rom. 12.3 a learned ignorance when as a man is wise vnto sobrietie and will not dare to learne that which God wil not vouchsafe to teach and will not offer to open his care to heare that which the holy Ghost will not proffer his mouth to vtter euen the profound mysteries deepe iudgements and secret counsels of the hidden will of God Of which saith both the Prophet and the Apostle His iudgements are vnsearchable and his waies past finding out Esay 40.13 Rom. 11.33 Nor againe by labour and industrie to seeke to get the sound knowledge of foolish trifling things which rather swimme in the braine with puffed vanitie then sincke downe into the heart with sound veritie like him in the Poet Qui magno conatu magnas nugas egit such trash and trumperie which Paul biddeth Timothy and Tytus to beware that they giue no heed vnto them 1. Tim. 1.4 and 4.7 and 6.25 and 2. Epist Tim. 2.16 and Titus 3.9 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aniles ineptias Profaine fables vaine bablings olde wiues tales endlesse genealogies oppositions of science falsely so called foolish questions and braulings about the Lawe which are vnprofitable and breed contentions and controuersie rather then Godly edifying which is by faith Seneca Whereof may be said as Seneca of the like Summa dementia est tam superuacanea ediscere in tanta temporis egestate Of which things although these vnto whom our Apostle writeth seemed to be ignorant yet was that true in them which Iohn here saith that they knew all things that is all that concerned the saluation edification and consolation of their soules According to that of Salomon Prou. 28.5 That wicked men vnderstand not iudgement but they that seeke the Lord vnderstand all things and if any man meruaile at this let him also maruaile how Dauid of a homely shepheard Shepherds Prophets Elizeus of a rude plowman and Amos of a rough-hewed heardsman Moyses of a stuttering stammerer Ieremy of a tender childe and Daniel of a young stripling could become zealous and learned professors and Prophets full of heauenly and diuine knowledge And how Peter and Andrew Iames and Iohn of simple
Adam foure creations of man who was only formed of the slime of the Earth without man or woman then the second Eue who was made of a ribbe of man only without any woman and then the third of all men in generall both by man and woman according to the ordinarie and common course of nature This foure being by woman alone without man a new thing a strang matter a wonderfull miracle neuer the like seene nor hard of before Yea such a marueile as that the reporte of it made an infant to skippe in his mothers wombe for Ioye the Heauens to speake by a starre to declare the wonder of it the wise men from the East to come from farre to see and be eyewitnesses of it the Angels to singe in the Consort and to shew fourth their gladnesse after it was made knowne vnto them The sheaphards of Bethlem to runne in hast to behould it after it was declared vnto them the auncient father Simeon to desire to die and departe in peace after he had seene his saluation Finally this made the ould Prophetesse Anna when as by the motion of the spirit this thing was reueled vnto her to leaue her prayer to God and to fal to praising the Lord Christ and from fasting to come not only to confesse him her selfe but also to commend him vnto other And such a misterie as none was thought worthie to be messenger of the same not a holy preist nor a deuine Frophet nor a greate Patriarch but an holy Angell and Archangel euen Gabriell that standeth in the presence of God Whose countenance being terrible his garments glorious and his cōming sodaine in visiting the virgin Marie he troubled her and yet his voice being pleasant his words sweete and his tydings gladsome in saluting her comforted her telling her that as she was the beloued virgin of God and handmaide of God so she should be the blessed mother of God and spouse of God And such a miracle as whereby the word did not perish being turned into fleash but fleash least it should perish cleauing to the word that as man is both soule and bodie so Christ might be both God and man not by confusion of nature but by vnitie of person and this conceaued and perceaued not with the Eies of the fleash but with the faith of the harte the only begotten and the first begotten of his Father and the first begotten of his bretheren lying in a manger filling the whole world wrapped in swadling clothes and thundering in the Cloudes sucking on earth the pappes of his mother and yet sitting in Heauen at the right hand of God his Father and is finally such a greate mysterie as that it compriseth the principall Pillour of our faith the most certaine groūd of truth the strongest foūdation of the Church wherein we are to consider first the vnspeakeable loue of God the father towards vs who would not spare his owne and only sonne but freely gaue him to saue vs. And our Sauiour in the gospell God so loued the world that he gaue his only begotten sonne c. Secondly his owne incomparable loue in shewing himselfe so kinde and courteous vnto mankind as to suffer himselfe to be cast in his mould to be clothed with his fleash to be compassed about his infirmities which he himselfe commen deth Iohn 15.13 Saying to his disciples greater loue then this hath no man c. Both which their loues our Apostle Paule setteth out most liuelie Rom. 5.8 when he saith God setteth out his loue towards vs seing the while we were yet sinners Christ died for vs. And thirdly our Sauiour Christs lowly humilitie herein likewise appeareth as Paule also declareth the same as that he being in forme of God and thinking it no robberie to be equall with God made himselfe of no reputation c. Phil. 2.6.7 Here then first we are to know for our instruction the two natures of Christ secondlie the destinction of both his natures 2 natures of Christ as first his diuinitie in that the Apostle calleth him God Three distinctions and then his humanitie in affirming him to be manifested in the fleash Thirdly the Hipostaticall vnion and communitie of of properties in one the same personne of our Sauiour three deepe misteries contained and couched in three words in quibus saieth Beza verie briefly duae ponuntur distinguntur vniuntur naturae Christi whereby three sorts of Heresies are confuted First the Arrirans that denie the diuinitie of our Sauiour Christ secōdly the Marcianits who gaine say Christ to haue a humaine and fleashlie bodie but only an heauenly spiritual bodie thirdly the Nestorians who affirme Christ to haue two persons one of his Humanitie the other of his diuinitie and that his manhoode was deified and changed into his godhead Secondly we are to learne for our edification that we may make vse and take proffit in our life and conuersation by this misterie euen three thinges Austin comprehendeth them together in one sweete sentence Ser. 22. 3 things to be lerned by this misterie De tempore in these words omnis Natiuitatis schola est humanitatis officina patientiae massa virtutis agonia First humilitie in following him in the like lowlinesse in making our selues equall with them of the lower sort as Paule exacteth secondly Patience whereof he shewes himselfe a president that we should follow his steppes in constantly bearing and abiding all kind of aduersitie and of affliction as Peter admonisheth And finally vertue and especially loue that we should loue one another as Christ hath loued vs as our sauiour himselfe cōmādeth Thus much of these words as hauing a general vew of them but now let vs sift the same more narrowly and perticularly consider them not in waie of ample discourse but in manner of a short suruey as first to declare what manifestation this was and secondly the forme thereof For Paule here saith not only that God was manifested but also sheweth how in the fleash we read in Prophaine Histories that the Gods of the Heathen as first Iupiter the greate Father of these Gods that he did metamorphose himselfe into diuers shapes and formes of sundrie Creatures As into a Bull when he laye with Europa into a swanne when he begat of Leda Castor Pollux and into Amphritrio a man when he begatt of Alcmena Hercules of which the Poet. Nā Deus humana lustrās sub imagine terras And likewise the other Gods that they tooke vpon them the like semblance to the same ends and purposes as Apollo when he changed himselfe into a crowe Bacchus into a goate Diana into a catte Iuno into a Cowe Venus into a fishe and Mercurie into the bird Ibis As Ouid conteineth thē altogether Metamorph. 5. Delius in Coruo proles Semeleia capra Fele soror Phebi niuea Saturnia vacca Fisce venus latuit Cyllenius Ibidis alis But these are but Poets faininges being the Painters out of false
in thy sayinges and cleare when thou art iudged And Math. 11.14 where our Sauiour saith And wisedome is Iustified of her children meaning himselfe So likwise is it taken Luke 7.20 where the Euangelist declareth that the Publicans iustified God for those things that are exactly perfect and exquisitly absolute without any want or default and therefore allowed and liked of all are saied by a common Phrase of Scripture to be iustified Whereby Paule setteth out vnto vs the might and maiestie of our Sauiour not in outward habit and appearance or in externall pompe or power but in inward spirit and deuine vertue in mightie miracles wonderful workes heaueÌ„ly doctrine most glorious greate and other incomprehensible effects by which word and Phrase the Apostle endeauoreth to take away all kinde of weake diffideÌ„ce or distrust which might any way be conceaued in our harts by taking offence at the lowe and base estate of Christs our sauiours maÌ„hood which seemed to be so vile abiect and contemptible as some supposed him to be only a base and silly man As likewise by spirit in this place is not onely meante that mortified and regenerate partes of man which is contrarie to the fleash as it is vsually taken in the scriptures and especially in the Epistle to the Romans but for what soeuer was and is in Christ extraordinarie supernaturall aboue coÌ„mon manhood and mortalitie As if the Apostle Paule had said although he was cloathed with our fleash combred with our frailties coÌ„passed with our infirmities yet none of these did weakeÌ„ the power of his truth the flower of the glorie of his diuinitie or once derogate from the honour of his maiestie As that although he was verie maÌ„ yet not withstanding he was true God although he tooke vpon him the fourme of a seruant yet he thought it no robberie to be equall with his father Phil. 2.7 for in him remaineth all the fulnesse of the Godhead bodily Col. 2.9 And he was the brightnesse of the glorie and ingrauen fourme of the substance of God his father Heb. 1 3. As it may appeare throughout the whole historie of the Gospell whereby he is described vnto vs to be mighty indeede and in word for so first he approued himselfe to be God in his birth in that he was borne after the common order and maÌ„ner of men his mother being ouershadowed by the power of the most highest and himselfe coÌ„ceaued by the holy ghost Secondly at his inauguration consecraction after his baptisme when as by the â—iuely voice and diuine oracle from heauen he was pronounced and proclamed to be the Sonne and heire apparent of God his father Thirdly in his temptation when â—s he vanquished Sathan in a Monomachie or single combate and made him voide â—uant from him Fourthly in curing al kind of sicknesses and diseases by taking a way both the cause the effect Fiftly in know â—ng both the thoughts and harts of men as â—t appeareth ofteÌ„times in the Gospel Sixtâ—y in stilling the winde calming the sea â—nd in working other strange signes and wonders Seauenthly in his Passion when as the weakenes of his fleash was succouâ—ed and sustained by the strength of his Godhead Eightly in his Resurection in â—hat he was able to laye downe his life and to take it to him againe Ninthly in asceÌ„ding vp into Heauen for as our Sauiour in the Gospell Iohn 3. No man hath ascended vp into heauen but he that descended downe from Heauen euen the sonne of man which also is in Heauen And tenthly in sending downe the Holy Ghost his blessed spirite which proceeded as well from himselfe as from God his father Insomuch that we cannot but confesse and say with Nicodemus the Pharisie that none can doe such things as these except he came from God or except he were God himselfe without question therefore to be iustified in this place is as Athanasius in his booke De surrectione carnis explaineth it Iustitiam habere nâ—â— humano more sed diuina puritate that is to be iust and Righteous in himselfe and 〈◊〉 himselfe not according to humaine qualitie but by a diuine spirit for so signifieth this Hebrue Phrase in this place and iâ— respect of vs being allone with that which our Apostle hath 1. Col. 1.30 that he is bâ—come our righteousnesse redemption sanctification and saluation being the whole and soâ—â— scope and hope of their faith which by thâ— same spirit doe beleeue putte their truâ—â— in him not resting or relying vpoÌ„ any other meane or merrit what so euer And of this iustifiyng had not only our Sauiour Christ the testimonie of his owne spirit euen the Holy Ghost which was a witnesse vnto Iohn the Baptist wheÌ„ he descended downe vpon him invisibly in the forme of a doue Math 3.16 Which heauenly vision was a diuine oracle and siuely voice of God himselfe which the Lord caused to appeare â—nto him that when he knewe not our Saviour it might be as an infallible token to â—iscerne him from all other as he himselfe â—onfesseth Iohn 1.33.34 And I knewe â—im not but that he sente me to baptize with water he said vnto me vpon whome thou â—halt see the spirit come downe and tarrie still â—ne him that is he that baptizeth with the holy Ghost And I sawe and bare record that â—his is the sonne of God But also the spirit of â—he Saints and seruants of God which giueth â—estimony vnto themselues and their owne â—oules that our Sauiour is their Lord and God â—or so saith Paule in the person of all the electe and faithfull 1. Cor. 8.5.6 Though their â—e that are called Gods whether in HeaueÌ„ or in Earth as there be many Gods and many Lords yet vnto vs there is but one God which is the Father of whom are althings and we in him and one Lord Iesus Christ by whom are althinges and we by him againe 1. Col. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost But to drawe to an Ende for this point and to make our vse of this matter we are heere taught that we should laboure to iustifie our selues both before God and man not externally by carnall and earthly thinges but internally after an heauenly and spiritual manner not with the hypocritical Ieweâ— in Esaies daies 29.13 To drawe neere vnto God with their mouth and honour him with their lippes but in hart to be farre from theâ— And with the Scribes and Pharises in our Sauiour Christs time to be serious obseruers of outward ceremonies and to be far from inward sinceritie Math. 15.8 not superstitiously with the vnfaithfull Iewes and Idolatrous Samaritans to worshippe they know not what nor ignorantly they knowe not how nor blindly they knowe not where but as the true worshippers to worshippe the father in spirit in truth for God is a spirit and they that worshippe him must worshippe him in the spirit and in trueth Iohn 4.23.24 not to
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
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
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
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
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
and Esay 29.13 And this not only by the secret instinct inspiration and operation of the holy Ghost but also by a godly experience which they haue gotten and gathered by hauing their wits exercised through long custome to discerne betweene good and cuill as the Apostle to the Hebrewes Chap. 5.14 which power of the spirit our Sauiour Christ declared when as he called the ruler of the Synagogue Hypocrite who tooke indignation that our Sauiour should heale the people on the Sabboth day Luk. 13.15 And when he called Herod Antipas a fox knowing full wel his subtiltie in sending for him to shew him a signe as he pretended but indeed to put him to death as he intended Luk 13.32 And lastly when as he could discerne Iudas Ischariot from all the rest of his Disciples to be a theefe a betraier and a Diuell Ioh. 6.70 And this gift of the holy Ghost did Peter giue euidence to be in himselfe when as he could separate that paire of hollow-hearted Hypocrites and halfe parting dissemblers Ananias and Saphira from all other the sound christians and faithfull beleeuing brethren in their time Act. 5. As also in Symon Magus whose heart he sounded to the bottome when as he would haue purchased the gift of the holy Ghost for money telling him that his heart was not right in the sight of God but that he was in the gaule of bitternesse and bond of iniquitie Acts 8.21.23 This did Paul likewise shew towards Elimas the Sorcerer in vnfoulding his hypocrisie before his face and saying vnto him O full of all subtiltie and mischiefe the childe of the Diuell and enemy to all righteousnesse wilt thou not cease to peruert the straight waies of the Lord Actes 13.10 Which gift of discerning of spirits was not onely found to be in Christ himselfe and his Apostles but also in Moyses himselfe and the Prophets As in Moyses when he knew and vnderstood that Eldad and Medad that prophesied in the host of Israell were the true prophets of the Lord whom Iehosua suspected and misdeemed to haue been false prophets Numb 11. As also Elizeus when he knewe the Hypocriticall minde of Gebezi telling him that his heart was with him when he went to Naaman the Syrian 2. King 5.26 And finally in Iohn the Baptist when as for their horrible Hypocrisie he called the Pharises and Saduces Generation of Vipers and told them what they thought in their hearts by soothing and smoothing vp themselues for that they had Abraham to their Father Mat. 3.9 And not to these onely but to manie other the faithfull and elect about this time was this exceeding gift communicated that necessarily for the strengthening and establishing of themselues being as yet but new-borne babes in the house of God amid so manie vpstart Scismatickes Heretikes and Antichrists in the faith of their profession Two touch stones of the spirit of the word that by the two touchstones the one external of the word the other internall of the spirit of both which they were made partakers and that in great manner and measure they might discerne and make difference between the false Doctour and the true teacher of the Gospell euen to trie before they trust and to touch before they take to examine before they imbrace and to be sure of the soundnesse and synceritie of any doctrine before they beleeue and accept it According to the counsell and commandement of our Apostle afterwards to these men to whom he here writeth in his Epistle that they should in exercising this grace giuen vnto them when he saith Dearely beloued beleeue not euerie spirit but trie the spirits whether they be good or no annexing a reason thereunto of the danger of the time For many false Prophets are gone out into the world A watch-word of warning A token of triall And after this watch-word of warning in the former verse he giueth them a token of triall in the next verse Hereby shall ye know the spirit of God Euerie spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Ioh. 4.1.2 c. Yea how behoouefull this was our Sauiour himselfe telleth vs in the Gospell That there should arise false Prophets and false Christs and should shew great signes and wonders so that if it were possible they should deceiue the verie elect Mat. 24.24 Luk. 17.14 But not to dwell any longer in this matter howsoeuer these words may after a manner be thus taken fitly according to the Analogie of faith yet is the former sence farre more proper as comming neerest to the meaning of the Apostle and sentence of the Scripture and to the which I my selfe doe in iudgement rather incline being indeed nothing els but an holy Hyperbole All thinges All for manie here taken for many thinges as it is vsuall euerie where in the Scripture As for example and semblably as in this place All Iudca all Ierusalem and all the Region round about Iordan went out into the wildernesse vnto Iohn the Baptist not all and none least which had been vnpossible but manie and all for the most part Mat. 3.4 As likewise Luke in that his definition of the Gospell To be a treatise of all things which Iesus beganne to doe and teach by all meaning the especiall things which were worthy to be written of him and necessarie to be knowne of vs Act. 1.19 For otherwise the whole world could not containe the bookes that should be written of him as Ioh. 21.25 And finally as Paul That God will haue all men to be saued c. All 1. Tim. 2.4 not collectiue but distributiue Non pro singulis generum Rom. 5.14.18 but pro generibus singulorum or els all for many as the same Apostle All men iustified verse 18. and yet but many ver 14. Our Apostle signifying hereby that they had a great encrease and plentifull measure of knowledge yea such and so great as that they needed not any further instruction hauing been alreadie fully informed in all things necessarie vnto their Saluation As the Lord bethanked the like may be saide of many amongst vs in this time of the noon light and sunshine of the Gospell who although they be but hearers of the word yet in comparison of the lamentable ignorance of such blinde guides which haue been heretofore in the time of Poperie in whom was required no more then this Qui bene Can Con Le poterit is praesbiter esse which must needs be the cause of the grosse superstition and palpable darknesse of former ages may be accounted in respect of their learning in the holy Scriptures which they haue gotten by the blessing of God and their owne diligence through their continuall hearing reading conference meditation and exercise in the word not Disciples but Doctors not Scholers but teachers not young nouices but perfect professours in the Church of God being not onely sufficient to render an account of their faith as Peter requireth in
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
to be in the incarnatiō of christ the first is Deus homo That God should become man the second virgo et mater that a virgin should become a mother and thirdly Fides corhumanum that faith and mans harte should make an harmonie together Which seeme to agree like harpe and harrow this last must needes be the greatest because the other two did make men only to wonder but this did cause our sauiour Christ himselfe to marueile as is appeareth in the Gospell Math. 8.10 where it is said that whē he heard the Centurion declare his faith by his words He marueled and said to them that followed verily I say vnto you I haue not found so much faith noe not in Isaraell for if we througly consider both what faith is and the vertue and the excellencie thereof and what man is and his frailtie and infirmitie we shall easily perceiue as greate a distāce betwene them as is betweene heauen and earth yea as greate a discordance as Diapason nay as greate a difference as is betweene light and darkenesse or the spirit and the flesh betweene the which saith the Apostle there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuē peacclesse or trucelesse iarre and warre first for saith who knoweth not that it is the beauēly gifte of God Rom. 4.16 the precious fruite of the spirit Gal. 5.22 the cheifest cardinall Theologicall christian vertue 1. Cori. 13.13 and therefore cannot be obtained or attained vnto by any meane or merite of man the rotten roote of whose originall corruption cannot bring forth so faire a blossome nor so sweete a fruite but rather the contrarie carnall heathenesh vice of infidilitie Againe who will not say when as the faint fauourers of faith themselues cannot but confesse so much as Bellarmine in his preface before his controuersies that faith is the first gifte of grace euen in the matter of Iustification the first motion of a reuiuing harte and the first sense of spirituall life whereby the minde is stirred vp to hope the will inflamed to loue the toung moued to confession and the hand prepared to good workes when as contrarie wise we are so farre from this as that we are destitute of the grace of God Rom. 1. and so farre from quickning that we are deade in trespasses and sinnes Ephe. 2.1 and finally so farre from this spirituall life that we dwell in the shadow of death Esay 9.2 Math. 4.16 yea that it is the first ground worke and foundation of the spirituall tēple of the holy ghost vpon which the wals of hope are reared vp ouerwhich the roofe of charitie is laied where vnto the battlements of good workes are added as the full complement and beautifull ornament thereof for so Austin 22. De verbis Apostoli Domus dei credendo fundatur sperando erigitur diligendo perficitur when as we one the other side are nothing els but the decaied and desolate ruines of the fall of our first father forlorne Adam who was dislodged and banished out of Paradise further that it is the first bright beame of diuine light with which the spirituall sunne of righteousnesse Christ Iesus illuminateth our blind hartes darkened with ignorance that the morning spring or dawning of our minds might proceed vnto the perfection of the noone day when as we of our selues haue such a fleshie vaile cast before our hartes yea such a starke blindnesse or rather such a blundering blindnesse that though our eies be wide open with the Sodimites Syrians and Balaam yet we cannot perceaue the least peepe or appearing of anie glimpse or glimmering thereof in our mind Finally who is so ignorant in the scriptures that hath not there redde that faith is the only present where with God is pleased and appeased with vs for without faith it is impossible to please God the only salte that relisheth seasoneth all the cogitatiōs of our harte the communications of our mouth and the actions of our hands from being sinfull and vnsauerie in the sight of God for whatsoeuer is not faith is sinne yea the maine post of our iustification and saluation for as the Prophet the iust man must liue by his faith and to conclude in a word As the aduersaries of faith themselues affirme thereof that it is the verie gate of heauen without the which we can neither come to God nor call vpon him serue him nor deserue him As Canisius in his Catechisme This for the excellencie of faith in comparison of our owne insufficiencie for being partakers thereof now for our selues what we are by nature in respect of our weaknes and disabilitie the word of God describeth vs out in our coullers As when the Apostle calleth vs sonnes of wrathe the children of disobedience aliants from the couenant of God and strangers from the common wealth of Israell Againe when as God himselfe anatomiseth vs out and saith that all the Imaginations of the thoughts of our hartes are only euill continually Gen. 6.5 as Esay a sinnfull Nation a people laden with iniquitie a seede of the wicked corrupt children our heade sicke and our harte heauie from toppe to toe no whole parte nothing but woundes swelling and sores full of corruption yea that we drinke vp iniquitie like water and drawe one sinne vpon another as it were with cart ropes and coards of vanitie Esaie 1.4 c. And as Panle hath cōpiled out of holy places of scripture that there is none righteous noe not on c. Rom. Describing vs in euerie power of the soule parte of the bodie to be farre from the feare of God and faith of Christ Moreouer when as our Sauiour telleth Peter in the Gospell for the confession of his faith that flesh and bloud hath not reueiled that vnto him but his father which is in heauen he signifieth our feeblenesse herein that we are not capable of so greate a gift as likewise Paule that naturall and carnall man cannot conceaue those thinges that are of God And finally the same Apostle that we cannot so much as thinke a good thought when as the disciples and Apostles of our Sauiour himselfe farre before vs in all christian perfection although they neuer departed from the side of Christ himselfe the founder of faith and who therefore taught them his word so long and wrought so often his miracles before them to noe other ende but this euen to engender faith in them that his disciples might beleeue on him as it appeareth euerie where in the Gospell yet oftentimes were found as our Sauiour himselfe tearmeth them to their blame and rebuke sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of little faith The feeblenesse whereof they often bewraied in their faintnesse and failing in following their Master Christ somtimes hardharted as whose hartes would not yeald to receaue the impression of faith and sometimes fooles and sloe of harte to beleeue all that the prophet had spoken all of them from the highest to the lowest shewing their weaknesse want
of faith in some respect or other First Peter when ke walked on the water sincking with his bodie into the sea as he fainted in faith through the feare of his harte when he disswaded our Sauiour from suffering and when he forsooke and for swore his Master Insomuch that our Sauioure as he himselfe tould him was faine to praye for him that his faith might not finally faile him Iames and Iohn when as they affected the primacie supremacie aboue their fellowes and when as they would haue had fire and lightninge to come downe from heauen to destroye those citties that would not harbour our Sauiour Phillip and Andrwe in the miracle of loaues whē they thought it vnpossible for our Sauiour to feede so many with so little Thomas when as he would not beleeue that our Sauiour was risē vnlesse he felte and handled him and all the rest of the Apostles when as they could not cast out the Deuill out of him that was dombe and deafe when as they consented with the reprobate Iudas in disdaining that Maries ointment should be powred vpon our Sauiour and finally in flying from their Lord and Master when he was taken and in counting the resurrection of our Sauiour as a fained thing so that this cannot but be a greate misterie and maruelous wonder that should be so generally accepted of all the world which was so harde to be receaued of the Iewes themselues the people of God who ought by faith to haue expected their owne saluation and by hope waited for the consolation of Israell by the incarnation of their Messias Christ Iesus the reconciliation of the word of the Gospell and the operation of the spirit of God insomuch that their incredulitie grewe into a common Prouerbe a mong the Heathen as it is in the Poet Credat Iudaeus Apella and so difficult to be accepted euen of the Apostles and disciples of our Sauiour themselues whose hartes our Sauiour had so longe wrought and framed to prepare and make them readie to entertaine the same As though it were easier to graue in stonie Marble then to imprint in soft waxe And here note the Emphasis of the Antithesis which the holy ghost heare vseth making an oppositiō between faith and the world as our Sauiour seemeth to signifie in the Gospell when he saith When the sonne of man commeth shall he finde faith on earth Luke 18. The world being as Austin calleth it Muscipula diaboli the Deuils trappe rather a receptacle of infidilitie then an harbour of faith For as the Apostle Totus mundo positus est in maligno and as Iohn all that is in the world as the lusts of the flesh the lust of the eies and pride of life is not of the father but is of the world Epist 1. Cap. 2.16 then the which there can be nothing more contrarie to faith Yea and if the Apostle meane hereby world by a Senedocche or Metonomia as noe doute he doth that are in the world Continens pro contento the children of this world euen the children of darkenesse opposit to the children of the light in the Gospell that world which Iohn saith which when the light came into the world which made it knewe it not 1. Iohn 10. That world which our Sauiour saith cannot receaue the spirite of truth because it seeth him not nor knoweth him 14.17 That world that loueth his owne and not those thinges which are of God and out of which our Sauiour chose his disciples and Apostles taking them out thence least they should perish with the world 15.19 which world for waiwardnesse and wickednesse thereof may be called Mundus ab immundicie per Antiphrasin being indeede inrespect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confusion of sin iniquitie rather to be counted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this must needes magnifie the greatnesse of this misterie and amplifie the power of the Gospell by whose force and efficacie such a marueilous effect is accomplished and brought to passe aboue the reach of mans reason beyond the capacitie of humaine vnderstanding and against the crooked iudgemēt of the world and thus much of this fifth pointe that we may come to the conclusion of my texte euen the top branch of this tree of truth euen the highest degree of exaltation and glorification of our Sauiour Christ Iesus And receaued vp into glorie This is the last but not the least yea the deepest and profoundest matter belonging to this misterie of godlinesse euen the cheifest parte of this texte the greatest thing that could be sette downe of the Apostle and the loftiest degree of our Sauiours glorification and highest parts of his perfection that he could attaine vnto being the corollarie and conclusion not only of this excellent sentence of scripture but also of the whole Chapiter and finally as the crowne and garland guerdon and reward bestowed on our Sauiour Christ Iesus for all those things which he himselfe atchiued or caused to be performed for vs mētioned in the former words that is that after he had skirmished vanquished and triumphed ouer sinne death hell and the deuell and all other their cōplices and adherentes hauing ascended on highe and led captiuitie captiue he sat at the right hand of God his Father as in his chaire of estate his seate of honour and throne of maiestie there to raigne and rule for euer Where by as in the people of the world through the obedience of faith there was a greate conuersion and alteration so in the person of our Sauiour was there a wonderfull chang and diuersitie as of humaine to be come diuine of mortall immortall of temporall eternal of vile glorious of earthly heauenly of naturall supernaturall of carnall spirituall of cursed blessed of miserable happy in so much that euerie hand is holden vp vnto him euerie knee is bowed downe vnto him and euerie tounge confesseth his name Phil. 2.10 The word which here our Apostle vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was assumpt or taken vp as first Enoch was Gen. 5.24 and after Elias was in the fierie chariot both which were tipes and figures of this assumption of our Sauiour which three are the only example of this kinde of assumption into heauen and noe other besides although our bold aduersaries the papists will presume to add a fourth wherof there is noe mention in the scripture euen in the assumption of Marie and in the memorie thereof doe celebrate a sollem festiuall daie in an holy honour of her not only to make the assumptions vnder the Gospell to be equal in number with those of the Law but also to make the mother of our Sauiour to be compared with him in his aduancemēt highest degree of his glorification but whatsoeuer the word be in this place it is also found Acts. 1.2 as signifying both an adioyning vnto other as otherwise the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉
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