FIVE GODLY SERMONS, Preached by R. T. bachelor of divinity.  

1. The Charge of the Clergy.  
2. The Crown of Christians.  
3. The annointment of Christ, or Christian ointment.  
4. A festival Sermon upon the Nativity of Christ.  
5. The fruits of hypocrisy.   
LONDON, Printed by I.H. for john Harison. 1602.   

To the right worshipful Master john Smith Alderman, Master William Wilson Senior Burgess, justices of peace, and the rest of the Brethren, Governors, and Magistrates of the Burrow town and corporation of Kendal: Grace, mercy and peace, in Christ jesus our Lord.  
AS The Bear (to begin not with an homely comparison as it may seem, but such as the best wits, and most learned have not been ashamed to use before me) when she bringeth forth her young one, as Aristotle, or rather as Scaliger the subtle refiner of gross Philosophy, when she casteth out her abortive brood, finding it to be a rude, unformed and confused lump of flesh, not liking the shape thereof, never ceaseth to lick the same, till it hath brought it to a perfect form and fashion, with apt proportion of every part and member: Even so (right worshipful) those sudden, extemporal, and tumultuary speeches, which at the first I did rawly and rudely deliver in your audience, as no absolute brood of full growth, but rather as unripe fruit of little labour, for matter sound I am sure, but for manner not so sweet as I could wish, such howsoever as God then presently gave me grace to utter; Behold here the same reduced into better form, perfected, polished, published, and presented unto yourselves, not for mine own praise which I never deserved nor desired, but for your profit, which I always aimed at, and sought after, wishing not only your worldly wealth that you may flourish still as hitherto you have done, in peace, plenty, and prosperity, but thirsting after your soul's health that you might grow up more and more in grace and knowledge, which is the final and fruitful end and intendment of all sermons either preached or written: as Peter making it his conclusion of his latter Epistle 3. Chap. 18. 
2. Peter. 3.18.  For therefore have I especially and of purpose, directed and dedicated these few sermons unto you (worshipful and well-beloved brethren in the Lord) that as you first hard them, so you might again regard them, yea remember and ruminate them, that by often reading and perusing them, through continual meditation they may be so inwardly engrafted and engraven in your hearts and consciences, that you may take profit, and make use of them in the actions of your life and conversation. O that you would consider thankfully, that as our Gracious Sovereign hath greatly graced you, in making your town of a country village, a corporate Borough, and vouchsafed to bestow upon you a fair and large Charter for the establishing of your state of government, and public benefit of your populous multitude. So likewise that God himself hath as graciously blessed you in commending by his good providence your parish, for the spiritual cure and charge of your souls, to the patronage of so flourishing a College, & so fruitful of learned preachers, that you may be certain and sure, never to fail of a sufficient and vigilant pastor over you, and whereby no doubt you shall evermore continue: I speak it to your comfort as one of the golden candlesticks of Gods true catholic church, alwaise shining with the bright light of the Gospel. And would to God that as your town is famous thorough the most parts of this Land, for your great trading like a little Tirus, for your mean yet nceessarie and profitable commodities for the common wealth; so your fervent zeal and fruitful obedience unto the word, were as faithfully shown here & as famously known else where, to your own commendation and consolation of others, that with gratulation unto God I might truly say of you and your people and the rest of my parish, as the Apostle Paul of the Romans. 1.8. I thank my God through jesus Christ for you all because your faith is published through out the whole world: which would be my credit and crown, yea and a cordial of comfort to my conscience, among my many tedious discontentments in this place, which would gladly feast itself with the fruits of my labours in you, which I hope hereafter to find in such ample measure in you all, that I again may say with the Apostle unto the Rom. That I shall reap and receive at the length consolation together with you through our mutual faith both yours and mine. 1.12. Which grace I trust in due time the Lord God in Christ jesus will vouchsafe to grant unto us both to our own good and his glory.  
Your most loving Pastor in the Lord, R. T.   

The charge of the clergy: And the crown of Christians.  1. PET. 5.3.4. v. Not as though ye were Lords over God's heritage, but that ye may be examples to the flock: And when the chief shepherd shall appear, ye shall receive an incorruptible Crown of glory. 
PETER the blessed Apostle of our Saviour Christ jesus, 
Pe●●r.  as he nameth himself in the beginning of this Epistle and first verse, 
Cephas.  that Cephas which was accounted one of the pillars of the Church as Paul confesseth Gal. 2.9. writing to all the dispersed christians throughout almost all Asia the great and the less, even Pontus, Galatia, Capadocia, and Bythinia, after a few precepts of doctrine and instruction to the building up of their faith in the first Chap. and then certain general exhortations to the reforming of their life and manners, from the beginning of the second ch. to the end of the fourth, in this cha. which is the fift and the last of this Epistle, he cometh to a particular admonition only, concerning the Pastors of Christ's flock and preachers of his word, which were in those regions and countries mentioned before, and that especially in the four first verses of this chapter: which admonition of his containeth three especial things to be considered of us. 
Three things to be considered.  First, the preface of Peter in the first verse: secondly, his special exhortation in the second and third verses: thirdly, a promise of reward in the fourth verse. 
The Preface containeth 3. things.  The preface in the first verse containeth three things: a description of himself, the person that wrote this Epistle, and that made the exhortation, and by three names: not in vanity and ostentation as boasting of these titles, but to the honour and glory of God, that vouchsafed him these favours. The first of office, I which am an elder: wherein he calleth and accounteth himself but fellow, and not above those to whom he writeth: and after this manner exhorteth the second of degree, & that the highest of all christians, even of martyrdom, partly in regard of that he was to suffer for the name of Christ jesus, and partly for that he had suffered, and that in way of prophesy of himself of his death and crucifying, which happened under Nero afterwards, and as our Saviour foretold of him, that another should gird him and lead him whither he would not joh. 21.18. in these words and a witness of the sufferings of Christ. The third of honour, a reward of the second, which surely followeth the former as the shadow doth the body in the third and last place: and also a partaker of the glory that shall be revealed, and this for the description of his person.  
The second thing in the Preface, is his humble obsecration and supplication in this word I beseech, a great deigning and vouchsafing of Peter, as though he were their inferior or fellow at the least: as the words signify in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third thing, the persons to whom he wrote in the first words of this Chap: to the Elders that are among you, and this in the first verse. Then in the second verse he beginnerh his exhortation, and that of feeding, a necessary duty which he putteth them in mind of, as properly belonging unto them being Pastors of the Church: but what should they feed the flock of God, as likewise in the next verse it is called God's heritage with an article and particle annexed thereunto, signifying the cure & charge which they have or aught to have thereof, and therefore very well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which dependeth upon you, or which is committed unto you, or else if you will, it may import the manner how they should feed, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as in them lieth, or as it is expressed afterwards more plainly. First generally in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caring for it, or watching over it: and secondly more particularly, and that in three respects in a threefold Antithesis or opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first how they ought not, and then how they ought as first not by constraint, but willingly, secondly not for filthy lucre, but of a ready mind, and this in the second and third verse, not as Lords over God's heritage, but as examples of the flock, and this in the third verse.  
The third general thing to be considered in this portion of scripture, is the promise of reward contained in the fourth verse upon the following of those things which they ought, and flying of those things which they ought not to do in the two former verses, which compriseth in them three things. First, the reward in particular in those words ye shall receive: what? no small reward but a princely, even a crown. Secondly, what manner of crown, an excellent crown commended by two Epithets or adjuncts, first of glory for the worth and value of the price, and preciousness of it: secondly of the continuance: no earthly material temporanie crown, but an incorruptible crown: and when? not out of hand when we wish and would, but when it pleaseth God to appoint and bestow upon us, that is, even when the chief shepherds of our souls shall appear, even at the second coming of our Saviour, after the end of the world at the day of judgement, when every man shall receive according to his works. And thus much of the division and resolution of these four first verses, of the two first whereof I mean not to speak: as of the preface in the first, nor of the beginning of the exhortation, nor of the two first oppositions comprehended in the second: but will keep myself only within the compass of the two last, the third and fourth: which, as they contain four members and clauses in them, so I will presume to borrow but to each of them but a quarter of an hour, for the entreaty and handling of them.  
Not as though ye were Lords over God's heritage.  
As Peter thrice denied our Saviour: first, simply with a bare negation: secondly, with an asseveration and an oath: thirdly, with cursing and perjury: Matt. 26.70.72.74. And as thereupon our Saviour with a Tantundem dat tantidem, or a quid pro quo gave him a semblable threefold caveat and Memorandum of feeding his flock, lest he should eftsoons fall again into his former infirmity, saying unto him thrice together, Simon Bar-Iona, Lovest thou me? feed my lambs, feeed my sheep, feed my lambs, joh. 21.15.16.17. To which Peter answering said, Thou knowest Lord I love thee. Whereupon Austen in his 123. Tract. upon john hath these words: Redditur negationi trinae trina confessio, ne minus amori lingua seruiat quam timori, & plus vocis elicuisse videatur mors eminens, quam vita praesens, ut sit amoris officium pascere dominicum gregem, sicut fuit timoris indicium negare pastorem. So likewise in this place, our Apostle remembering his own threefold denial, and also upon our saviours threefold warning his threefold protestation in professing that he did love him, and then his threefold promise included in the same, as that he would show forth a sign & effect of that his love in diligently keeping his commandment, & carefully feeding his flock. That which before he affirmed with all asseverance, he now confirmeth with all assurance, in not only himself painfully preaching the Gospel to all both jews & Gentiles in his own person, and for his own part: but also exciting and stirring up others, even all pastors in all congregations whatsoever, to do the like as he now doth to the elders of the Churches. To whom he writeth, and that with a threefold proviso, as our Saviour warned him, that they should carefully feed the flock or heritage of God, not as upon constraint, but willingly: secondly, not for filthy lucre, but of a ready mind as in the former verse and third, as in this verse, not as though they were, etc. A threefold exhortation answerable to this threefold confession, and a threefold contestation answerable to this threefold protestation: wherein, 
Ministers warned to avoid three monstrous vices. Idleness. Avarice. Tyranny.  as with three watchwords he adviseth all the Ministers of the word to avoid & abhor three monstrous and ugly vices, to which most commonly they are subject. The first, Idleness: the second, Auatice: the third, Tyranny or ambition. But to leave the other two, and to tie myself to the third contained in my text. If Ambition or tyranny, is and always hath been the cause of all calamities & inconveniences in all states, and common wealths, as breeding not only danger and destruction to the person that is affected therewith: but bringing also damage and detriment to the people that are afflicted therewith. 
Cyrus.  As in Cyrus' king of the Medes and Persians, who in aspiring the Monarchy of the whole world through his exceeding pride and cruelty made himself and his people a pray unto a woman. As also in Alexander the great, 
Alexander.  whom seeking to be Lord over the whole earth, ambitiously tyrannising over his servants, soldiers, captains and counsellors, was cut off by poison in the prime of his age, and flower of his youth: whereby his conquest was not accomplished, and his great segnories and kingdoms rend asunder and divided among his captains, who brought themselves likewise finally to confusion by their continual contention among themselves. As likewise in julius Caesar & Pompey, 
julius Caesar. Pompey.  whose ambitious dissension, the one in not suffering a Peer, the other a superior, brought themselves to untimely death, the one by Caesar, the other by the Senators, and the slourishing estate of the City of Rome to a very low ebb, through the mighty factions and cruel-civill wars which followed after. Whereupon Euripides in his Phoenisse upon occasion of the ambitious contention of Eteocles and Polenices, and the destruction of Thebes, 
Ambition.  that followed thereupon, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that ambition is an unjust goddess, or rather if ye will, a wicked fiend: because into what house or City soever it entereth, were it never so happy and flourishing, it never cometh out without the destruction of all those that she layeth hold upon. And therefore Plato he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing that will fall out contrary to our expectation, and worse than we wish and would, as causing infortunity when we look for felicity, and adversity when we hope for prosperity, or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mischief that turns all topsy-turvy. Whereupon also Aristotle Pol. 2. cha. 7. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that all wrongs and injuries for the most part are caused through ambition and avarice. Then much more in the Church of God is haughty ambition and cruel tyranny dangerous and damnable, both to those that are possessed therewith, & to those that are oppressed by it: which is such a vice, that whatsoever minister and preacher of the word from the highest to the lowest be tainted and infected with it, he ceaseth to be a shepherd, and becometh a wolf, a thief, and a robber, such as were the Scribes and pharisees of whom spoke our Saviour, when he said, Ioh, 10.8. All that ever were before me are thieves and robbers when as they do not feed, but fleece, and not fleece but flea the flock of Christ, and pull the skin over their ears, and not milk them but spoil them and spill their blood, devour their flesh and eat them up as it were bread, that is, grind the faces of the poor people, and tread them under their feet, domineering over them by intolerable pride and presumption, crushing and oppressing them by violent tyranny, contrary to all piety and equity, as the word in the original doth purport and signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated odiously and of set purpose, as we read it. And I wonder that it hath been so long suffered uncorrected, as though ye were Lords over the flock to disgrace our Ecclesiastical government, to control the estate of our Church, and check and checkmate our Lord bishops, interpreting the compound as the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making no difference between a gracious government and a moderate Magistracy, and between an ambitious usurpation and cruel tyranny, as they do also unlearnedly and maliciously. That other place of the Gospel, which they use as the strongest engine of their battery against the present state of the Church, Mat. 20.25. Luk. 22.25. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated likewise gracious Lords to take away the title of Grace from our Archbishops, and Lordship from our Bishops, when as the word signifieth no such thing. For what smatterer is there in the grammar, or that hath but small skill in the Greek tongue that knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, that is properly a Benefactor, an ambitious title of honour which the Emperor of Rome and other kings and Princes did vainegloriously affect in a politic & popular praise and applause of the common multitude, in bountifully bestowing some public beneficence and benevolence upon the people, to colour their accustomed tyranny and cruelty, and to insinuate themselves into the favour of their oppressed subjects. 
Philip of Macedon.  For so was Philip of Macedon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Thebans, as Demosthenes witnesseth in his oration pro Ctesiphonte, and besides Philos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As also Ptolomey the son of Philadelphus' King of Egypt, 
Ptolomey.  was so surnamed, and finally Antiochus king of Syria, 
Antiochus  which because partly it was a profane name of the Gentiles, and partly for that it was an ambitious name or title of tyranny, our Saviour would in no wise have his disciples termed by that name: for it had been strange and wonderful, as also too too offensive and odious for those sorry and silly fishermen, although they were our saviours Disciples and afterwards the pillars of the Primitive Church, then in the infancy of the Gospel, the swaddling clouts of christianity and nonage of the church, to have suffered themselves to have been called by such princely and reyall names, and those also taken from Ethnics and Pagans, who were to follow the precedent and example of our Saviour in the like lowliness: That as he himself performed the whole work of our redemption and salvation in humility: so were they to lay the foundation of this new Church, not on the rock of offence, but in submission and subjection, although otherwise they deserved and enjoyed as great spiritual titles, nay more high, 
Christ's disciples Fishers of men.  honourable and holy titles then that. As first, when they were called of our Saviour, Fishers of men, for catching the souls of men with the hook of the Gospel within the net of the Church. Secondly, Apostles, 
Apostles.  as being Christ's chief commissioners and Ambassadors sent into all the quarters of the earth to preach and to baptize. 
Ambassadors.  3. Evangelists as God's messengers to carry the glad tidings of peace throughout the world. 
Evangelists.  Fourthly, 
Shepherd's  Shepherds, for feeding the flock of Christ with Angel's food, the spiritual Manna of the word, as Homer was wont to call the princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fiftly and finally, 
Gods.  Gods, because unto them the word of God was given, joh. 10.34. as David called kings and Princes, Psal. 82.6. As also they might have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had it not been an heathenish name, for bestowing on the people wheresoever they became the inestimable benefit, yea the most precious and peerless jewel and margarite of the word of God, as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saving the souls of so many, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whom they daily added to the Church. But to leave this and follow the word of my text which I have in hand, as the same word is used in the same sense together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in this place in Matt. mentioned before, for that this word is here taken in the bad, and not in the good part it is manifest; as also in Matthew, although Beza be of the contrary opinion, therein injuriously and rashly controlling the judgement of Erasmus, and that because Luke in harmony & consent with Matth. 22.25. useth the simple for the others compound, 
Beza.  which is but once in the whole Scripture so taken, and no where else, and that therefore is meant thereby not tyrannical rule, but all civil government of temporal good politic magistrates. But it may be said of him as it is in the Proverb of Bernard, Beza non vidit omnia, although otherwise a learned father, and an excellent writer very well deserving of the Church of God. But to put this matter out of controversy, if we will make Mark a moderator between Matthew and Luke, and take him for a judge between Beza and Erasmus, we shall find not that word which is in Luke, but that which is in Matthew, and that which is in my text: and who will not say that the place of Luke is to be suspected of an oversight in the libraries in leaving out the preposition because he differeth from the other two Evangelists, as Beza hath suspected many places of less account, and for smaller cause than this. And I am persuaded if some original were thoroughly searched, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be found in Luke as well as in the rest; but who is so blind as he that will not see, for absurd it were that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the compound should make no difference from the simple, but to stand as a cipher in Augrim, or as a pilcrow in a latin primer, what simple Grammarian will say this? But if any thing be to be gathered out of Luke his difference from the rest it is this; that even the simple also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a severe tyrannising, and not for serene governing; and therefore much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compound: for that it doth so signify it appeareth Acts, 19.16. which place may stand in steed of a thousand, because we will not spend time in repeating many, hasting to other matter. Where the evil spirit is said to have overcome the four sons of Sceva by a violent assault, as it may appear by the two effects following of rending their clothes off their backs, and wounding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original. And therefore Hesicheus he interpreteth this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only Dominari but domare even to curb a man, and to keep him under by constraint, and in setting himself against him to vanquish him by fine force, for that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken always in the compound for adversus every Grammar scholar knoweth it. And the opposition in this place maketh the matter most manifest, for these two are put here as Antitheta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insinuating thus much unto us, that a man cannot both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also show himself an example; and yet who will not say that many Kings, Princes, and Lords both aught to be and are oftentimes in their government precedents, and examples of many virtues unto their people and subjects: so that the word is not here barely taken for any lord governor simple, but for cruel and tyrannical Lords, which wring and wrong the poor people underneath them. And that therefore though the latter be here inhibited, yet the former is not forbidden, neither by Peter the Disciple, nor Christ the Master, being a state which may and aught to stand as well in the Church as in the common wealth, where there ought to be government, degrees, and dignities, because of the difference of gifts and graces in one another, and that to the glory of God and good of his people; for where there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there must needs be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For want of government breeds confusion, and equality brings contempt. Here then in a word these Elders of Asia, and in them all the preachers of the word, of what degree, estate, condition soever, are dehorted from all hard, severe, austere domineering over God's heritage, they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to allude unto the words of our Saviour in the Gospel Mat. 25.24. Luk. 19.21. As the false prophets did in the days of Ezechiel: for the which he inveigheth against them, who did never strengthen the weak nor heal the sick, nor bind up the broken, nor brought back that which was driven away, nor sought that which was lost; but did rule them with cruelty and rigour, feeding themselves, and not their sheep, eating up the fat, clothing themselves with the wool, and killing those that were fed among the flock, Ezech. 34.3.4. As likewise the Scribes and pharisees in the time of our Saviour Christ; who did bind heavy burdens & grievous to be borne, and laid them on the shoulders of the people, etc., like the taskmasters of Egypt upon the children of Israel; for the which he sharply reproveth them, Matt. 23.4. And finally, as the Pope, Cardinals, Bishops, and Clergy of Rome do, and ever have done since Antichrist put forth his horns, in behaving themselves too lofty and lordly over the poor people, exercising upon them an intolerable cruelty and tyranny, and laying on them a yoke of miserable servitude and slavery, overburdening them with their innumerable decrees canons and constitutions, polling, pilling and impoverishing them with their Peter's pence, penance, pardons and purgatory: and finally, utterly undoing them by their insupportable impositions, exactions, and oppressions.  
And as I fear me too many do in these our days, who follow herein the false prophets, pharisees and popish prelate's, who care not, nor spare not to use hardly, not only the common multitude, but also the ministery of the Church, in not only lofttie looking over them as the Devil looks over Lincoln (as we say) but also in laying greater charge and burden upon them than they are able to bear. But would to God these would remember, that for all their superiority, they are but shepherds; for all their magistracy, they are but ministers; and for all their Lordship, they are & aught to be labourers in the Lord's vineyard, and lovers of the vine, which they neither ought themselves to spoil nor waste, nor suffer the wild boar of the wood to root it up, nor the savage beasts of the field to devour it. They ought neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must not be like the great oaks of Basan and the tall Cedars of Libanon, which with their bigness & height hinder the growth of young trees underneath them, by keeping the moisture of the rain, the heat of the sun, and the air of the wind from them: so they to wipe the fat from other men's beards which they have dearly bought, as they to have the sweet and that which other men have painfully sweat for, others to beat the bush, and they to have the bird.  
As covetous Vespasian was wont to use his officers underneath him like sponges, 
Vespasian.  to let them alone till they were full, and afterwards to press them out again; to suffer them first to stuff their bags with silver and gold, that he at his pleasure might empty them again. Not to be like the great fishes which only live by eating up the less, nor to make their treasure houses to be as the spleen is to the body, the receptacle of all ill humours; so they to be the storehouse of evil gotten goods.  
O that the shepherds of Christ's flock would vouchsafe to follow the wholesome counsel of an Heathen tyrant in this behalf, even Tiberius' Emperor of Rome, 
Tiberius.  to a rigorous exactor underneath him, Boni pastoris esse tondere pecus non deglubere. Or else as Alexander the great, who being also offended with the like hard usages and sore extortions of his subjects by his officers underneath him, Saying unto those that were about him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That he should not abide that Gardener that would not cut his herbs, but pluck them up by the roots; nor that would not crop his trees, but fell them wholly to the ground: when as rather this is the duty of a good governor either in the Church or common wealth, not to diminish and impoverish the estate of the people, but to countenance and comfort, to defend and shend them against all adversaries whatsoever. And therefore Isocrates to Nicocles counseleth him to take this for a certain sure and sound token of a wise and welordered government, when all things did proceed well, and when the common people did profit and prosper every one in his place and calling through his prudence and providence.  
And thus much should suffice to have been spoken of this first proposition, but that we must needs say something of this last word which is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and interpreted God's heritage, which is indeed all one with that which in the former verse is called God's flock; for as God vouchsafes to call himself a shepherd, his Church a sheepfould; and our Saviour to term himself the door of the sheepfould, his word the green pastures, wherewith he feedeth, and the waters of comfort whereunto he leadeth his flock, and the faithful and the elect, the sheep of his flock. Psal. 23. joh. 10. So it pleaseth him to liken himself to a rich man, whose lot is fallen in a fair ground, and hath a goodly heritage, as David Psal. 16. And his son Christ jesus our Saviour to be his heir to succeed him in his Heritage, and this his heritage or inheritance to be the Church, the number of them that believe his word and Gospel, and every particular congregation in any town or country to be as Farmers, Lordships and manners, as it were parts and parcels of his whole inheritance committed to the several charges of his ministers and pastors, being as it were his stewards, bailiffs, and farmers, who shall one day be called to a reckoning & account with this sound of summance, Red rationem villicationis. A deed of gift; of which inheritance the Lord did grant to our Saviour from the beginning; the term whereof is contained in the 2. Psal. in those words of David, in the person of the Lord God himself. Thou art my son, this day have I begotten thee: Ask of me, and I will give thee Heathen for thine inheritance, and the outmost parts of the world for thy possession, sealed unto him by an everlasting decree from before all worlds, as an eternal Charter for ever, and confirmed unto him by divers other testimonies of scripture, of which inheritance he hath now present fruition, then seizing it into his own hands, when as he himself was here upon earth, and claimed his right in his own person, and sent his servants his Apostles to all the coasts and quarters of the world by the warrant of the word and seals of the Sacraments, to take possession for him of all people and nations whatsoever, admitting them his tenants by giving them the God's penny or earnest penny of his spirit, that they might be assured to be his, whereby we that were before of the number of the heathen Pagans, and Gentiles, as dogs thrust out of doors, as wolves without the fold, as aliens and strangers from the common wealth of Israel, and finally as tenants in villinage unto Satan the prince of the world, are now become of the society of faithful Christians, as servants, or rather children of the household of God, sheep of Christ's flock, franck-denisons and fellow citizens with the Saints; and to conclude, freeholders, and that in Capite, even in our head Christ jesus, who is the great King and Lord over all the world, of whose proper heritage and inheritance we are, to whom only we belong, and to no other: which inheritance of his is of such account and regard with him, that he will not suffer it to be spoiled and wasted at any hand, nor any of his tenants to be abused or oppressed by any landlords, farmers, stewards, auditors, receivers, bailiffs, or surveyors, which he hath set over them.  
Some unskilfully do suppose because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, that this word is only here taken for the Clergy, because the whole ministery of old was woònt to be so called by a peevish imitation of some doting fathers, who did catachrestically use or rather abuse this word after this manner: but unmeet it is and amiss, to restrain that name and appropriate it to a few, which the scripture attributeth in common to the whole Church of God, and all the members thereof, the holy Ghost using in this word a Metonomia of the adjunct for the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lot for heritage, because they were wont in old time to divide all inheritances by lot, as the children of Israel had the land of Canaan by equal portions parted amongst them. And thus much for the first proposition of this third Antithesis and first part of my text which is negative or dehortatorie, declaring to the ministers of the word what they ought to avoid in their charge and government of God's Church.  
Now therefore of the second proposition of this opposition which is affirmative and exhortatory to a duty, which they ought to perform being the second principal part of my text, of which more briefly. But that ye may be examples of the flock; In jury the shepherds which led and fed any sheep, went before them, and their flocks always followed after them, contrary to our common use and custom. Even so here Peter, he would have the spiritual shepherds of Christ's flock to go before them, 
Preachers should be good examples to the people.  non corpore sed animo, non via sed vita, non exeundo sed exemplo, that is, that they would show themselves patterns and precedents, platforms and examples unto the people in good life, godly manners, and virtuous behaviour: which how necessary and behoveful it is, 
Example to them that believe in 6. things  Paul himself signifieth, when as he chargeth Timothy to be an example unto them that believe in six things. First, in the word that is, in the doctrine of the Gospel. Secondly, in conversation; that is, in keeping the same, and expressing the obedience thereof in all Christian demeanour. Thirdly, in love, which signifieth what manner of conversation he requireth, even all deeds of mercy & works of charity which are contained under love, which is the complement of the law, and the accomplishment of the Gospel; the old commandment of the Lord God, and the new commandment of Christ jesus; and containeth in it our two principal duties both to God and man: upon the which two things do hang both the law and the prophets. Fourthly, in the spirit; that is, in the gifts and graces, fruits and effects of the spirit, with which both preacher and people ought to be endued. Fiftly, in faith; that is, in steadfastly believing the truth of God's word and certainty of his promises, and in wholly relying upon the mercies of God the Father, and the merits of Christ jesus his son & our Saviour, the only badge and cognisance of true Christians, who are only thereby discerned from Turks, Saracens, Moors, Indians, Barbarians, and Infidels whatsoever. Sixtly and lastly, in purity; which is the perfection of all religion, when as God is served and feared in soundness and sincerity, simplicity and singleness of heart, without all doubting, deceit and dissembling, which may be as six rules of observation and imitation included, although not expressed in these words of our Apostle. To the which if we add a seventh particular virtue to make up a perfect number, which is humility, I hope we shall fully attain to the meaning of the holy Ghost in this place: for that Peter here would especially that they should be types and mirrors of humility, it is as clear as the noonday by the former part of the Antithesis or opposition in the words going before; for in steed of the lordly lowliness which he wisheth them to abhor before, he commendeth unto them lowly humility, as principally requiring the same at their hands: and signifieth unto them, that they shall not show themselves to be Lords over God's heritage, if they make themselves examples of meekness and mildness, modestic and moderation unto their flocks.  
The like exhortation also doth Paul make to Titus, that above all things he show himself an example of good works with uncorrupt doctrine, and this generally, then particularly how with gravity and integrity of life and with the wholesome word which cannot be reproved. For doctrine, to what end or effect? even twofold, as a double fruit redounding from thence; as first to the shame & blame of his adversaries and his own good name and fame, that they which withstand may be ashamed, having nothing concerning you to speak evil of Tit. 2.7.8. Herein following the steps of our Saviour Christ jesus, who before warned his Disciples, and in them all the ministers and preachers of the word of what degree or place soever, that the light of their life do shine forth before men, etc. for these two ends, for the good of men, and the glory of God; when he saith, Let your light so shine before men, etc. Mat. 5.16.  
But more especially to this particular virtue of humility, which our Apostle principally aimeth at in this place Mat. 11.29. Learn of me, for I am meek and lowly in heart, etc. wishing them to show themselves examples of humility unto the people, as he declared himself a precedent of meekness and lowliness unto them, and that in heart, and not in tongue; in deed, and not in word; in truth, and not in show: for the learned ministery ought so to consult with their science, that they correct their conversation according to an upright conscience, and so to frame and fashion their whole life and manners, that they being in holy as Christ is holy, they righteous as he is righteous, and perfect as their heavenly father is perfect, their flock may imitate them as they themselves are followers of Christ; and that as the word is a rule and square unto them, so they to be a line and level, a platform and scantling unto others. Yea they ought to endeavour so to be endued with all the virtues of our Saviour, that if it were possible they might obtain to his perfection, and attain unto the measure of his age and fullness, as Paul exhorteth Eph. 4.13. that all their works might be nothing else but oracles, and their works miracles; that although they be men, yet they may live as Angels; and albeit they have their habitation here on earth, yet to have their conversation in heaven; that they may be called Gods for practising the word, as they are termed Gods for preaching the Gospel. joh. 10.35. For they being as Cities situate upon an hill, as our Saviour, as watchmen placed in a tower, as Ezech and as candles set upon candlesticks, as john in the Apocalip. aught especially to show themselves as lights unto the feet, and lanterns unto the paths of the people, who are carried with full force and swift stream, to follow the steps of their guides, and governors, for as it is in the Proverb, Regis ad exemplum, etc. Such as the king is, such are the commons, as the magistrate, so the multitude; as the ruler, so the residue; as the Pastor, so are the people; and as the minister, such is the meinie, who think it lawful and laudable to tread the same paths with their teachers, who ought to conduct them in life as they do instruct them in learning.  
In which respect all ministers and preachers ought carefully to look unto themselves, that they direct their ways according to Gods will and word, sith their sins are far greater and more grievous, yea more heinous and horrible than the trespass of any other, being no single solid sin; but double, 
Sin by example two fold.  and therefore dangerous and damnable. Nam bis peccat qui exemplo peccat: For sin by example is twofold: first, by sinning himself: secondly, by causing others to fall, by following his folly.  
Herein resembling Satan, or Lucifer the great Dragon, who when he forsook his first estate and came tumbling down out of heaven; fell not himself alone, but drew down with his tail as a train, a great number of stars with him. Whereupon the best schoolman  very wittily saith in this behalf, That Magistrates and Ministers when they sin, they do, Peccare in quid essentialiter, but all others but in quale accidentaliter. But good God, what ministers, what manners in this our time, in comparison of the days of old? What face, what fashions, what form of a Church, in regard of the former state? Heretofore have been holy Bishops, Reverend fathers, Zealous preachers, Godly livers, Learned writers, and constant Martyrs, Sed quantum mutamur ab illo? how far are we fallen from the purity and perfection of our predecessors? For now as our common shepherds go not before but follow after their sheep; so do for the most part our spiritual Pastors suffer the people to be an example of good life, and Godly conversation unto them, and give them good leave to go before them into the kingdom of heaven: but yet so, as they list not themselves to follow after. As Augustine of the Churchmen and Clergy of his time, Venit indoctum vulgus & rapit coelum, nos verò cum tota nostra doctrina ruimus in gehennam. But not to enforce this point with any particular application for fear of offence, Nam quicquid tetigero ulcus erit: For ye know the old Proverb, A galled horse will soon winch, and a scabbed head is soon broken: Wherefore to pass on to the next words.   

THE CROWN OF CHRISTIANS.  1. PET. 5.4. v. And when the chief shepherd shall appear, ye shall receive an incorruptible Crown of glory. 
IN these words as I have partly declared before, are contained two things; the first, the person that shall reward them, that shall show themselves to be examples of the flock, whom here he calleth the chief shepherd: and the time when they shall obtain the same; that is, when as he shall appear: first therefore of the one, and then the other.  
By chief shepherd, 
Christ a Shepherd in three respects.  no doubt in this place our Apostle meaneth our Saviour Christ jesus, who is our shepherd, and that in three respects. First generally, in that by his heavenly father's grace & providence, he prepareth and provideth, granteth and giveth, feedeth and filleth us with all temporal benefits and blessings, and all spiritual gifts and graces, needful and necessary for us, and that with a full hand, full horn, and full harvest. And so is he called our shepherd, Psal. 23.1. The Lord is my shepherd, therefore shall I want nothing. He bringeth me into green pastures, and leadeth me to the waters of comfort, etc. And therefore is called the Shepherd of Israel, that leadeth joseph like a sheep, Psal. 80.1. And in divers other places of scripture, which I cannot stand to repeat.  
Secondly, and more particularly, in feeding our souls with the spiritual bread of life, that Angel food, that heavenly Manna of the word, whereby we are nourished and grow up to be the lively members of his mystical body, in which regard he calleth himself a shepherd, joh. 10.11. as Esay also calleth him, 40.11. being that shepherd of whom David was a type, mentioned before by Ezec. 34.23. who was such a vigilant heavenly shepherd, as jacob was a worldly; who in keeping and watching his flock, was in the day consumed with heat, and in the night with frost; so that the sleep departed from his eyes Gen. 31.40. such a careful spiritual shepherd as David was an earthly, who followed his Ewes great with young, feeding them according to the simplicity of his heart, and guided them according to the discretion of his hands, Psal. 78.71.72. And finally such a diligent eternal shepherd, as the shepherds of Bethlem were temporal shepherds, who abode still in the fields, and kept watch by night, because of their flock, Luk. 2.8. Such a painful shepherd as gathereth the Lambs with his arm, and carrieth them in his bosom, and guideth them that are with young, as Esay, 40.11. saith. Such a tenderhearted shepherd, as whose bowels yearn within him, when he seethe his sheep scattered or going astray, Mat. 9.36. And such a loving shepherd, as who (if that any of his sheep be lost and go astray) never ceaseth seeking and following after it, until he find it: and when he hath found it, layeth it on his shoulders with joy and rejoicing, Luk. 15.4.5. But thirdly and principally is he called a shepherd, because he laid down his life for his sheep, preserving them with his own precious blood, joh. 10.11. in which respect he is called the good shepherd in the same place, and the great shepherd of the sheep, and therefore great, because of the blood of the everlasting covenant which he shed for his sheep, Heb. 13.20. and the Prince that feedeth, or the princely shepherd of his people Israel, Mat. 26. out of Miche. 5.2. as Homer calleth the Princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore to conclude, here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archshepheard, as being the head and chief of the church, insomuch that all other ministers, bishops, and archbishops, of what degree or dignity soever they be, are nothing else but subpastours and undershepheards unto him. He being that hundred eied-shepheard Argus signified by the Poets, that was no idol or idle shepherd, nor once sleepy or slothful, but always watchful and vigilant, being all eyes and nothing but an eye to look over his flock. That wise Arcadian shepherd Apollo Nomius, who for his feeding of sheep may well be called Nomius; so also for his excellency above all others, as having no compear or companion, may rightly be termed Apollo, finally that great Pan and God of all shepherds, who hath put down all other Gods and idol shepherds, and is become himself all in all.  
Exceeding therefore and intolerable is the pride and presumption of the Pope and Bishop of Rome, in taking upon him, and calling himself Universal Bishop, head of the Church, and Lord of all, bereaving and robbing Christ of his honour, wherein he showeth himself to be the very Antichrist, a wolf, an Hyena, an Hypocrite and hireling, a thief and robber. But the use hereof unto us to apply it to ourselves is twofold, both which our Saviour teacheth and telleth us himself; that if he be our Shepherd & our chief shepherd, that first we ought to hear his voice, joh. 10.3. that is, not to hear it only with the outward ears of our body, but with the inward ears of our souls; but also to believe it faithfully in our hearts to keep it obediently in the actions of our life and conversation, and to bear fruit, and to bring forth with Patience, some thirty, some sixty, etc. For, not the hearers of the law, but the doers, etc. james. And blessed are they that hear the word of God and keep it, Luk. 11. And finally, whosoever heareth my word and doth the same, etc. Mat. 7. And again, his voice and not the voice of any stranger nor of any other, not the voice of any risen again from the dead, nor of any Angel coming from heaven, that is only the truth of his word and Gospel.  
Secondly, that we ought to follow him as he is our Shepherd, joh. 10.4. and to fly from a stranger or any other whatsoever which is not a follower of him, and how to follow him, even in all his virtues; as first in his humility as he commandeth us himself, Learn of me, for I am meek, etc. Mat. 11. the place mentioned before, and even so to humble and submit ourselves one unto another, as if occasion require to do the most base duties and services that can be each to other, as he himself did when he washed his Disciples feet, and enjoined them to do the like; Saying, joh. 13.14.15. If I, than your Lord and Master have washed your feet, ye ought also to wash one another's feet, for I have given you an example that ye should do even as I have done to you.  
Secondly, in suffering adversity, and bearing the cross as he himself likewise warneth us in the Gospel: Saying, He that will be my disciple, let him take up his cross and follow me; To which also Peter exhorteth us, saying: For Christ also suffered for us, leaving us an example that we should follow his steps, 1. Pet. 2.21.  
Thirdly in love, as he himself likewise requireth, joh. 15.12. This is my commandment, that ye love one another as I have loved you. Finally, lest I dwell too long in this point, in all the works of charity, in all the deeds of mercy, 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 unpossible; yet similiter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as far forth as lieth in us, that we may grow up to a perfect man, even unto the measure of the age of the fullness of Christ; Ephes. 4.13. And thus much of the person of the chief Shepherd.  
Now of the time when he will bestow, and we shall receive the reward mentioned in the words following; that is, when he shall appear. There are two come or appearings of this chief Shepherd. The first in humility, the second in majesty: the first in poverty, the second power: the first grace, the second glory: first to be judged, secondly to judge: the first to die, the second to restore life; the first is gone and passed, the second is coming and approacheth, of which our Apostle in this place and not of the other. Which second coming is called by divers and sundry names in the Scripture, according to the divers and sundry effects and fruits, benefits and blessings, which we shall reap and receive thereby. As sometimes it is called the kingdom of God, as Luke 17.20. because then the spiritual, heavenly, and everlasting kingdom shall be restored to Israel, when as our Saviour shall show himself to be the king of heaven and earth, and shall have an Archangel sounding a trumpet before him as his herald, or harbinger: and the rest of the Angels, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author to the Heb. an whole troop of heavenly soldiers which shall attend upon him as his guard, when as he shall make all the elect and faithful his subjects, and admit them free-denizens and fellow citizens with the Saints; yea when as they shall as heirs and heirs annexed with Christ, possess, inherit and enjoy that kingdom which God the Father prepared and gave unto them; God the Son purchased and appointed unto them; and into the which, God the holy Ghost recorded and enrolled them. which kingdom hath these four surpassing privileges and prerogatives, besides many other liberties, immunities and franchises, even those four last articles of our creed. First, the communion of Saints: secondly, remission of sins: thirdly, resurrection of the body; and four, life everlasting. Cuius pax charitas, lex veritas, modus aeternitas, as Austin: the peace whereof is nothing but charity, etc.  
Secondly, it is called the day of Christ's coming, Mat. 24. and Luke 17. because that then our Saviour shall not only be with us in spiritual presence & presidence, as hitherto be hath been since the ascension of himself, and the descension of the holy Ghost, but shall come both in person and spirit, both in body & soul, both in his humanity and in his divinity: of which coming of his, Austin hath these words, Veniet tanquam rex gloriosus è Palatio tanquam sponsus speciosus èthalamo, etc.  
Thirdly, the great day in many places of the Scriptures: great in respect of the greatness of our Saviour that then cometh, the great King of glory, the great Lord of heaven and earth: again, great in regard of the great things that shall be done that day; and finally, great of itself, greater than any of the feasts of the jews, than the feasts of Tabernacles, Penticost or Easter, which were but shadows and significations of this great day; Yea greater than the great high and solemn holy days of Christians; greater than the day of the Incarnation, Passion, or Resurrection of our Saviour.  
Fourthly, the latter day oftentimes in the Gospel wherein we must take our dernier adieu, after which there shall be no other day, which shall be neither artificial day, nor natural day, but an eternal day: a day without night, wherein shall be a light without darkness, wherein shall neither Sun shine nor Moon give light, nor star appear, but only the brightness of the glory of God the last Sabaoth of Sabbaths; the day of that everlasting jubilee wherein all men shall rest from their labours, receive continual quiet, and live in perpetual peace for ever and ever.  
Fiftly, the time of cooling or refreshing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts, 3.19. wherein after we have sweat and swounke in this toilsome and troublesome world, and been scorched in the purgatory of this life in the parching heat of persecution, we shall be cooled and comforted, refreshed and revived again; not only with the fresh & wholesome airy wind of the holy Ghost, but with the sweet springing water of the mercy of God: with which not only the tips of our tongues shall be cooled, which was all that Hel-burnt Dives did desire, but our whole bodies and souls shall be sprinkled with.  
Sixtly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 3.5. the day of wrath and of the declaration or revelation of the just judgement of God. As first the day of wrath of the effect in respect of the wicked and reprobate, who shall then find and feel the Lord to pour out the terrible effects of his furious affection of anger upon them, when as he shall show himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard and austere, as the slothful servant said of him, even a severe judge and a consuming fire, as it is Heb. 12.20. out of Deut. 4.24. whose fiery wrath so hotly inflamed against them they shall not be able then to quench, no not with streams of dreary tears and floods of bitter flittings. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the Revelation of the just judgement of God, because that then our Saviour will declare and reveal himself to be the judge of the world, to give doom and definitive sentence both of quick and dead, and that as it were in open court of general Sessions or assizes, when as he shall render to every man according to his works; vengeance upon the wicked, and reward upon the righteous, destruction and damnation unto the ungodly, but soul's health and salvation unto the Godly.  
Seventhly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the epiphany, not the first epiphany when Christ's birth was manifested to the wise men of the East, by the leading of a star: but when Christ's glory shall be revealed by the final eclipse of the sun, the darkening of the moon, the falling of the stars, and the shaking of the powers of heaven: when as the son of man shall so come as the lightning cometh out of the East, and shineth unto the West, Mat. 24.27. and 29. when as the hearts of all men shall be made manifest.  
Eightly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of visitation, when as Christ jesus the great bishop of our souls shall visit the ample diocese of his Church, and shall call all the clergy before him and cause them to render account of their cures and charges, and shall make those shine as stars for ever and ever, that shall win souls unto God, but will remove those candles out of their candlesticks, or else the candlesticks out of their places, which either give no light or bad light, or are either dropping candles by their lewd & loathsome life, or spitting candles by their troublesome and seditious doctrine.  
Ninthly, the day of appearing as in this place, because that then our Saviour the sun of Righteousness shall suddenly pierce the clouds and break fourth in glorious brightness, by the shining beams of his heavenly grace; fulfilling the hearts of all the faithful, with the cheerful light and comfortable heat of his divine presence, which have lain long as it were in joseph's cold irons of adversity and affliction, and languished in daniel's dark dungeon of despair. As the natural sun with his gladsome glee after the dismal darkness of the weary night, dispelleth and dispierceth the thick clouds being long looked and longed for, at the last appeareth to the cheering and cherishing of all mankind: so called an appearing to the comfort and consolation of the good & the godly, that when they see the least glimpse and glimmering of him to peep out or appear, they should then lift up their heads and look up, because their redemption is at hand: for then, and never till then shall the workman receive his wages, the labourer in the Lord's vineyard his penny, the faithful servant the rule of the Lords house, the thrifty user of his talents, the government of so many Cities, the constant runner his propounded garland, the spiritual soldier his promised crown, the little flock their prepared kingdom, the followers of Christ in their regeneration, their thrones of judgement. Which time teacheth us that we should not so dote as to dream of any crown, throne or kingdom in this life, or once to look for any paradise, heaven, or other blessedness in this world, nor any time to hope for any happiness before our chief shepherd do appear. For as there is no heavenly paradise but in Abraham's bosom, nor any pleasures for evermore but at the right hand of God, nor any true joys to be found, but in the kingdom of heaven: so are we not to enter into this paradise to enjoy these pleasures and to be partakers of these joys, until the day of his appearing.  
In the mean time therefore, we must not with the husbandman look to reap with joy, before we have sown with tears; nor to look to live with him, before we have died with him: to reign with him before we have suffered with him: to be glorified with him, before we have been crucified with him: to sit with him on his right hand and on his left, before we have drunk of the cup that he hath drunk of, and been baptised with the baptism that he hath been baptised with: to be crowned with this crown of glory, before we have been crowned with his crown of thorns: to be found as fine gold for the treasure-house of the Lord, until we be purged and purified in the fire and furnace of affliction: to be good corn in the Lord's garner, before we have been sifted by Satan. Finally, not to sit on his throne, before we have continued with him in his temptations. For first must the Church be militant here upon earth, before it can be triumphant in heaven; first must we suffer affliction, before we can live Godly in Christ jesus: and to conclude, first must we be in tribulation, before we can enter into the kingdom of heaven. It followeth in the next words.  

Ye shall receive, etc.  
Now come we to the reward which our Apostle Peter promiseth in the person of our Saviour Christ, which is no light thing of small value, or mean account; but the greatest gift and richest reward that can be given and received; a bounty beseeming the person of our Saviour the bestower, and worthy the party that is partaker. Kings and Princes, when they liberally confer gifts and rewards, they give not toys and trifles, but great and royal guerdons, such as are agreeable to their maicstic and magnificence. Aristotle writes of his Magnanimus, that he bestows benefits upon others freely and frankly; and that herecompenceth above measure and proportion, and that he will not vouchsafe to give light & little things, but precious and peerless presents. But howsoever the Philosopher frame such a man, according to his own fantasy as a Phoenix, seldom, or no whereto be found: yet such a one the Scripture describeth God the Father, and Christ jesus his son and our Saviour to be in all respects; as first to be the giver of all things, and that liberally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not vpbraidingly, and those that he doth give to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good gifts and perfect gifts, james, 2.17. far surpassing in worth and worthiness the gifts of any Palatines or Potentates, Kings and Keysars, Conquerors and Monerches in the world. Pharo King of Egypt gave noble gifts unto joseph, when he gave him his own signet to wear on his hand, fine garments of linen to put on his back, a chain of gold to put about his neck, and gave him to wife a Prince's daughter, and made him Viceroy of all his land, and gave him his best coach but one to sit in, Gen. 41. Saul king of Israel honourably rewarded David, when as he gave him his royal rob and all his Princely garments, unto his sword his bow & his girdle, and made him lieutenant general of all his forces; and smally his own daughter to wife, 1. Sam. 18. The Queen of Saba gave princely presents to Solomon, when she gave him sixscore talents of gold, and an exceeding quantity of sweet odours, and an infinite number of precious stones, King. 1.10.10. And king Solomon himself was most bountiful, when he gave Hiram king of Tyrus 20. Cities in the land of Galilee, 1. King. 9.11. And when he gave to the Queen of Saba whatsoever she would ask, besides that he gave of his kingly liberality, 1. King. 10.13. And finally, when as he gave silver in jerusalem as stones, and gave Cedars as the wild figtrees which grow in great plenty on the plain, 1. King. 10.27. Mordecay the jew was highly honoured of Asuerus, when he caused him to wear his own royal apparel, and to ride on his own horse in the streets of the City, and made Hammon a great Prince to proclaim before him: Thus shall it be done unto the man whom the King will honour. Ester, 6.11. Daniel the Prophet was greatly exalted of King Darius, when as he made him chief ruler over 120. governors, Dan. 6.1. The wise men of the East which might seem to be great states or Potentates by their great gifts, offered unto our Saviour precious presents, even gold, incense and myrrh. Mat. 3.11. Constantine the great, that renowned Emperor and Monarch of all the world, greatly promoted and enriched the Church, when as he bountifully bestowed upon the same most liberal collations and donations, large rents and revenues, ample lands and possessions; and with all, princely privileges and prerogatives. As also divers others Godly and christian Kings and Queens in the like royal benevolence, and beneficence have followed his excellent example, in showing themselves foster fathers, and noble nourcing mothers unto the Church. Finally many earthly princes have notably exalted divers of their well-deserving subjects and servants, by giving unto them great manors and honours, high degrees, honourable dignities, even Lordships, Earldoms and Duchies, & to make them the second persons of the Realms, but yet so, as they always reserved and preserved their own crowns, thrones, and kingdoms unto themselves.  
But our Saviour Christ jesus, who is the king of all kings, the most mighty Soucraigne Monarch of heaven and earth, who so far surpasseth all worldly princes as the sun doth the moon or stars, heaven the earth, and the creator the creature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil calleth him a giver of great things, bestoweth nothing upon those whom he will prescree and promote, honour and exalt, but a crown, throne or kingdom, surinounting them in greatness of reward, as he exceedoth and excelleth them in essence and power. And no marvel is it if our Saviour give nothing else but a crown, as thinking all other things to be base for him to bestow upon those to whom he promiseth any reward, when as all principalities, dominions and kingdoms are at his command and appointment, and at whose feet all kings and princes shall lay down their crowns, mounds, and sceptres, as having received the same before at his hands, of which he so often ascertaineth & assureth the elect and faithful in his Gospel, as job. 14. Fear not little flock, for my heavenly Father will give you a kingdom, Luk. 22. As my Father hath appointed unto me a kingdom, even so do I appoint unto you, Mat. 19 ye shall sit on twelve thrones, and judge the twelve tribes of Israel. Finally never doth our Saviour or his Apostles offer and proffer in the name and person of Christ any reward unto the righteous, but it is either a crown, a throne or kingdom as it may appear every where in the Gospels of the Evangelists and Epistles of the Apostles. So gracious always is God in his gifts, so rich in his rewards, and so bountiful in all his benefits, and blessings; so that in this, if ever in any thing, that Proverb of the Poet is found most true, Non libet exiguis rebus adesse iovi. As likewisein respect of us that receive the same, he giveth this so great a guerdon even to crown us with mercy and loving kindness, in bestowing upon us of his own gracious good liking more than we could expectare vel expetere require or request, deserve or desire, hope to have or dare to receive at his hands, of his favourable vouchasasing to make that account and regard of us, as to deem and esteem us worthy of no meaner a reward, then of a crown; and that therefore, because we have attained to that dignity to be called the sons of God by the election of the Father, the redemption of the spirit, whereby we even loath and neglect all worldly things whatsoever and account them with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as dung be they never so godly, and glorious in the sight of flesh and blood: but only to aim at the high price of the calling of God in Christ jesus. As whose heroical spirits should disdain all their temporanie and transitory trash, and trumpery, toys and trifles, but to cry and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As Achilles when he followed Hector in Homer, and again, Neque enim levia aut ludicra petuntur, with Aeneas pursuing Turnus in Virgil, for seeing all the faithful are Eagles (as the Scripture termeth them) they must neither creep on the earth with the Serpent, nor sit on dunghills with the Ravens, but soar aloft for their prey, and where the carcase is, thither must they resort, as our Saviour in the Gospel, even to aspire and ascend up where he himself is to sit with him in his throne. For as it is in the Proverb, Aquila non capit muscas: The Eagle will catch no flies, that is, regard little and light things: but as he is the Prince of birds, so will he be crowned as a King and Sovereign. But if we shall then receive a crown, what manner of crown shall it be? 
divers sorts of crowns.  For there is divers sorts of crowns: there is Civica corona a crown made of Oaken bows, which was given of the Romans to him that saved the life of any citizen in battle against his enemies. Secondly, Obsidionalis which was of grass given unto him that delivered a town or city from sicdge. Thirdly, Muralis which was of gold, given unto him that first scaled the wall of any town or castle. Fourthly, Castrensis, which was likewise of gold, given unto him that first entered the camp of the enemy. Fiftly, Navalis, and that also of gold, given unto him that first by valour boarded the ship of the enemy. Sixtly Oualis, which was of Myrtle, which was given to those captains that subdued any town or City, or that won any field easily without loss or shedding of blood. Seventhly and lastly Triumphalis, which was of Laurel given to that chief General or Consul, which after some notable victory and conquest came home triumphing. But all these or the most of them were rather garlands than crowns, yea the very best of those that were of gold, rather coronets than crowns, and if crowns, rather crowns of honour then of glory.  
This crown therefore, that our chief Shepherd shall give, and the faithful elders of the Church shall receive, differeth from all other crowns in two respects, signified by these two adjuncts annexed unto the same by the Apostles. As first, in that it is a crown of glory; and secondly, in that it is incorruptible. Aristotle affirmeth in his Ethics, virtue to be only bonum landabile, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adjunct thereof: but his felicity to be bonum honorabile, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the adjunct of it as far surpassing virtue, and all other things in the world. But our Apostle goeth far beyond the philosopher in promising a blessedness to the elect and the faithful, which far surmounteth this Ethick and Ethnic happiness, not a gift of honour, but a guerdon of glory; that as the giver thereof is called the king of glory, and the place where this shall be bestowed is termed the kingdom of glory, and as his spouse is also glorious within, and as his Angels in heaven sing nothing else but glory to God on high, and and his Saints on earth; but glory be to the Father and to the Son, etc. and as nothing but glorious things are spoken of his City, so he giveth nothing else but a a crown of glory.  
We read of Princely crowns, Royal crowns, Imperial crowns, and we hear of the Pope's Triple crown, and all these for matter and metal of fine pure gold, for form and fashion most curiously wrought, according to the skill and cunning of the Artificer, polished and garnished with flower-deluces, and pomegranates, with other varieties embellished and enamelled with most flourishing and Orient colours, beautified and beset with precious stones and pearls of great price. But none of all these is like to this crown of glory, which he hath prepared for the elect. For if the streets of the City of God be of pure gold and shining crystal, and the walls of the same of precious stones, and the gates thereof of pearls, whatshal the crown belonging to this kingdom be? who is able to express the glory of it, or to what glorious thing in the world may it be compared? I must needs cry out and say with the Poet putting myself to silence, Ingenium fateor transcendit gloria doni, Materia vires exuperante meas. If I had the tongue of men and Angels, I were not able to decipher it asit deserveth, for sooner shall a man measure the heaven with his span, hold the wind in his fist, and contain the main sea in a vessel, then declare the excellency of this crown, which is not only a crown of glory, but hath divers other titles of pre-eminence given unto it, which all shall be partakers of which are possessors of the same. As 2. Tim. 4.8. It is called a Crown of righteousness, by the imputation and participation of our saviours righteousness. And james, 1.12. the Apostle termeth it, as also john Apocal. 2.10. a Crown of life, because those that have the same shall be partakers of life eternal; and finally Apocalypse. 12.1. a Crown of stars, because they that shall receive this crown, shall shine as the stars for ever and ever. Not to speak of other crowns not found in the Scriptures, but in the Fathers, as of the crown of virgins, the crown of Doctors, the crown of Martyrs, and the triple crown which Augustine mentioneth in his 243. Epistle to Cyrill, being told thereof by Hierom himself, whom he there saith he saw and talked withal in his vision: because I deem Auguistin not to be the Author of that Epistle, so I doubt of the truth of these things, because we have no evidence of them in the written word. We leave therefore this Adjunct and come to the next, which is, that this is not only a crown, but also an incorruptible crown.  
Our Apostle having used here in this reward, which he promiseth and propoundeth a metaphor or borrowed speech taken from wrestlers and champions, from their manner of crowning after they have lawfully striven, and vanquished; now notwithstanding he seemeth to show a difference in this word between this crown and their crown, in that this is incourruptible, but theirs to be subject to corruption, notably amplifying the excellency of the reward. Likewise the Apostle Paul doth the like, but more fully following this Metaphor, 1. Cor. 9.25. Every man that trieth masteries abstaineth from allthings and they do it to obtain a corruptible crown, but we for an incorruptible crown. The word which our Apostle useth in the Original is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, which cannot perish or vanish, wear or waste away, being a Metaphor taken from flowers, which after they be gathered do soon and suddenly whither & fade away, or from the bodies of men which by labour are enfeebled, by age decayed, and by sickness consume away, and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying hereby that not only all other crowns, but also all other things should be corrupted and come to nothing, and only this to continue for ever, and therefore far excelling all other rewards whatsoever. For what is there in the world so sound and substantial that is not transitory and subject to corruption? Gold the most solid metal of all others, yet in time it weareth away. The Adamant though otherwise not to be broken, by goats blood mouldreth in pieces. Yea the sun shall be darkened; the moon shall lose her light; all the powers of heaven shall be shaken, and the heavens themselves shall wax old as doth a garment, according to that of the Poet, Tempus edaxrerum, that is, as our Beaucleark interpreteth it, Eld eateth all things, only this thing, this reward, this crown, remaineth and abideth for ever. All other things whatsoever, whether they be rich array, silver, gold iemmowes or jewels, either the moth fretteth, or canker corrupteth, or thieves break through and steal them. Let us therefore lay up only this treasure in heaven, aim only at this crown, seek only this glory, labour only to reap and receive this reward: for this treasure is only sure, this pleasure only sincere, this reward only remaining, this crown only incorruptible; finally this glory only everlasting. Tigranes' king of Armenia said of his royal golden crown (considering the heavy burden of his chargeable government) that to wear and bear a crown, was not so happy as honourable, nay so honourable as hard; and that therefore if it were to take again, he would not vouchasafe to stoop for it, if he found it lying on the ground.  
But this Crown of which our Apostle speaketh, and the chief shepherd giveth, cannot be termed hard, because our Saviour often offereth and proffereth the same, now doth promise, and hereafter will perform it unto us; and yet withal, honourable, for it is a crown of glory; yea and happy too, because it maketh us happy and blessed; yea and everlasting happy, because it is an incorruptible crown; and that therefore all men of everre degree, state, and condition, young and old, rith and poor, high and low, even Potentates and Princes, Kings and Keysars, Monarches and conquerors ought not only to stoop for it, but to bestir themselves and endeavour with all might and main, and all means possible, yea with all the outward parts of their bodies, and inward powers of their mind to attain unto it.  
And here to conclude, let us mark what Peter saith, Ye shalreceeive this crown, and this crown of glory, yea and this incorruptible crown of glory: but how? not in way of merit and desert, but as a grant and grace, gift and guerdon, which our Saviour vouchsafeth to bestow upon us, for so we read in the conclusion of every Epistle belonging to the seven Churches, in promising unto them crowns, thrones and kingdoms, he telleth them that he will give and grant them; and yet in a manner of reward, when as Austin saith, Coronat in nobis dona sua, non bona nostra, munera sua, non merita nostra. And thus much of these words, and of this whole text, etc., The Lord, etc.   
FINIS.   

THE ANOINTING OF CHRIST, OR Christian ointment.  JOHN. 2.20. But ye have an ointment from him that is holy, and ye know all things. 
THis Text (as it may appear by the first words hereof) is nothing else but an exception or correction, 
An exception or correction.  whereby our Apostle in this his Catholic Epistle seemeth to except and exempt those elect & faithful Christians, unto whom he writeth from those of whom he speaketh in the two verses going before. As if he had said: They were schismatics which cut themselves off from the body of the Church, for they went out from us, but they were not of us, but you have fellowship with us, as in the 1. chap. 3. They rejected castaways, but you erected children; and therefore termeth them not once, but often by the tender name of babes. Again, they Antichrists or Antichristians, but you Christians; and thereupon telleth them that they have an ointment from him that is Holy: finally, that they seem to know much, and indeed know nothing; but ye have known all things. The words themselves being but one verse, 
Division.  divide themselves very plainly (as it is evident) into two principal parts. The first a cause in the former words, But ye have an ointment from him that is holy. The second, an effect of the same cause in the words following: And, or rather; for, ye have known all things. In the first part the cause, are these four things to be considered: First, an having; But ye have, that is, a benefit received, and blessing bestowed. Secondly, who are they that have the same (ye) those elect and faithful to whom john writeth. Thirdly, what they have (an ointment.) Fourthly, from whom, even from him that is holy. In the second part, the effect, are to be noted two things: first knowledge in general: secondly, what kind of knowledge, a full, perfect and absolute knowledge of all things, of all which in their due order as they lie in the text.  

But ye have,  
Before I begin to entreat of the matter or material points belonging to my text, mentioned before in my Division; I think it requisite first to speak of the manner of this speech, and of the exception and signification of the first word in the entrance of my text, which giveth a light and understanding to the whole verse following. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle here useth, which commonly is taken for a conjunction copulative and signifieth, And; but in this place it is otherwise to be accepted for an exceptive particle, and therefore very well translated, not et, but ac, by the Latin interpreters and faithfully Englished, But, making this whole sentence to be nothing else but an exception or exemption as is before declared. And that this word is so usually taken in the Scripture, it is evident by many and manifest places; as Mat. 11.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But wisdom is justified of her children, whereas our Saviour maketh an exception against the blasphemous jews which ceased not to rail & revile him by the name of glutton, wine-bibber, Samaritane, friend of Publicans and sinners; as if our Saviour had said, exemptinhg others from them, that although they condemned and contemned him so, yet there were others even his own children that did justify and glorify him likewise, Mat. 12.39. An evil and adulterous generation seek a sign in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but no other sign shall be given them, but the sign of the Prophet jonas. Again, Act. 20.28. in those words of Peter unto Cornelius and his company: Ye know that it is an unlawful thing for a man that is a jew to accompany or come to one of another nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, howsoever in the original to be Englished; but God hath showed me that I should not call any man common or unclean. The like in many other places of the Scripture, which I cannot stand to rehearse that I may proceed from the manner of this speech to the matter of my text.  
The first of the four things to be considered in the former principal part of this verse, is an having, where first we are to note that the Apostle here useth not either the preterperfect or the future tense, but only the present, saying not, either you have had or you shall have, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habetis, you have: wherein he signifieth the happy state of those to whom he writeth, in now possessing and presently enjoying the heavenly blessing, of the which he here speaketh: for had he said either you have heretofore, insinuating that their benefit past, he had seemed to have accused them of unthankfulness, and argued them of misery: Miserum enim est fuissE & miserum habuisse, for this were an unhappy state for a man to have had wealth, but now to be disabled by poverty; or to have had health, but now to be diseased by sickness; or finally to have been endued with many temporal gifts or spiritual graces, and afterwards to be despoiled and dispossessed of the same: as the Troyans' once of themselves Fuimus Troes, that sometimes they gloriously flourished, although afterwards they were victoriously vanquished by the Grecians; whereupon Virgil, Nunc seges est ubi Troia fuit, the soil where Troy diastand, is now become corne-land; and where of that old Proverb, sere sapiunt Phryges', that the Troyans' are wise afterwards. So the jews at the first as Peter termeth them 1.2.9. out of Moses. Exod. 19.6. were a chosen generation, a royal priesthood, an holy nation, and the peculiar people of God; but now by reason of their rebellion against God, the rejecting of his Gospel, the kill of his Prophets, the crucifying of Christ, and the persecuting of the Apostles, 
The jews.  are become of children of the covenant, heirs of promise, and servants of God's house, as banished rebels exiled out of his kingdom, ungrateful tenants thrust out of the Lords vineyard, and as envious dogs shut out of the doors, even as rejected reprobates, and runagate castaways scattered over the face of the whole earth, without land, without Lord, without a Church, without common wealth, without government, without grace, or without any good thing at all. 
The abomination of desolation.  Their divine law changed into a corrupt Cabala, their heavenly Temple turned into a den of Idolatry, their mount Zion the hill of exaltation, and holy jerusalem the City of Sanctification, the one the seat, the other the sanctuary of God, become according to the prophesy of our Saviour in the gospel; not only a desolate habitation Mat. 23.38. but also the abomination of desolation Mat. 24.15. as it was also foretold by Daniel, 9.29. The like of the seven (sometimes excellent Churches of Asia) mentioned in the first of the Revelation, of golden candlesticks then, now, made leaden shrines, Synagogues of Satan, sinks of sin, and puddles of perdition. First planted by Paul, as it appeareth in the Acts: and watered by john, as it is manifest in the Apocal: and flourishing in Christ, but afterwards supplanted by the false Apostles, choked with Mahometism; and finally fallen away by Apostasy. As also may be said of the church of Rome which was sometimes a congregation of Saints, Rom. 
The church of Rome.  1.7.8. but now a confusion of sin and sinners, in Paul's time famous for faith, and obedience throughout the whole world 8. and 16. chap. 19 but in our days infamous for Infidelity and Apostasy throughout all christendom. Then treading down Satan under their feet 16.20. but now trampling the Saints of God under their feet, than the seat of Christ, now the chair of Antichrist; and therefore now not old Rome, but new Babylon, as Peter termeth it by the confession of the Catholics themselves. The use of all which unto us is this: That having the good benefits and blessings of God, especially the gifts and graces of the spirit, we keep sure and hold fast the same with might and main, with tooth and nail, with hand and foot, especially the inestimable jewel and invaluable margarite of the word of God and Gospel of Christ, whereof Mat. 13.46. least by unthankful neglecting and loathing it, we finally leave and lose the same: for as the Poet,  
Non minor est virtus quam quaerere parta tueri, It is no less mastery to keep and save that which a man hath gotten, then to have and get at the first. Having therefore present possession and full fruition of this so great a treasure; let us take heed betimes, lest by unthankfully abusing the same, we afterwards lament the lack thereof, Carendo enim magis quam fruendo, when as rather by wanting then by enjoying, we shall perceive how gracious a blessing this is. Nor doth our Apostle here say to the elect and faithful Christians to whom he writeth; Ye shall have, as that they should have hereafter, but had not yet, which although it might seem to carry some show of an hovering hope of future consolation, yet had it not been half so comfortable; for many things may happen between hope and having. According to the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Multa cadunt inter calicem supremaque labra, many things may happen between the cup and the lip. And while the grass groweth the steed may starve, and it is ill hoping for dead men's shoes, as we say: and one bird in the hand is worth two in the wood; a little in re & esse is better, then much in spe & posse: and a small thing in present possession is more, than a great deal in reversion and remainder. If he had alured them by promise it had been very forcible and effectual, because God is faithful in all his promises: nor is not as man that he should lie, nor as the son of man that he should repent, and when as all the promises of God are yea and amen in Christ jesus, but he confirmeth them in putting them in remembrance of a divine benefit already performed and bestowed upon them, which at that instant they enjoyed, which must needs be more available and advantageable: they then feeling and finding in themselves the fruit and effect thereof; and the rather, because the promises of God are but conditional, that if we accomplish what he doth require, then shall we be sure that he will perform what we do desire, otherwise he may seem to be changed in his word, 
Non Deus mutatur, sed nos ipsi mutamur Aug.  by not observing covenants with us, when as indeed we are changed in our works by not keeping his commandments. So that our Apostle could not have spoken more fully and Emphatically to show forth their perfect & happy state wherein they now stand, wherein also note the great bounty and beneficence of the Lord God towards these his faithful, as being a Lord of great largeness and liberality, as james describeth him 1.5. and that of his best gifts. If any of you want wisdom let him ask it of God, who giveth to alimen liberally and reproacheth no man, and it shall be given him. Not given sparingly as man doth by pence, farthings, & mites; but plentifully by talents, by pressed down measure, and running over; and not with one hand, but with both hands, yea with a full hand, full horn, and full harvest. Nor obraidingly as we usually do by hitting men in the teeth with that we have bestowed upon them; As the Comical Poet Haec commemoratio est quasi exprobratio, but graciously and cheerfully above our desert or desire, and still multiplying his gifts and graces upon us more & more beyond our hope and expectation; and not content once but often to prevent and present us with the blessings of his goodness, but always to crown us with mercy and loving kindness, as it may appear more in particular.  
As our Apostle putteth them in mind, that first they have fellowship with the Father, and with his son jesus Christ. 1. ch. 5. v. Secondly, that they have an advocate with the father, even jesus Christ the righteous 1. joh. 2.1. And that now thirdly, they have an ointment from him that is holy: therefore insinuating that God hath so abundantly blessed them, that they have no want of any heavenly gifts or graces, yea so bountiful and beneficial is the Lord God towards all in general, 
Simile.  that even as Kings and Emperors at their coronation use to cast out among the people handfuls of money, and to cause the common conduits to run with wine for all comers to drink thereof, and to feast all whosoever will taste of their princely liberality and royal munificence. And as Aristotle describeth his Magnificus in his Ethics lib. 4. cap. 2. not only to be sumptuous and surpassing bountiful in his gifts, according to the name and nature of the virtue which he useth, but also to be large in his expenses, as that he will not vouchsafe exactly to take reckoning and account of that which he layeth out: of the which the Philosopher giveth this reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that to require a strait and exact account of things, is a sign of a base and miserable nature; and the benefits that he bestoweth, to be both private and public both to profane uses and holy services not only bestowing private profits upon particular persons, but also conferring common commodities to whole cities and societies and all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for honesty and honour sake; even so dealeth the Lord God with all his creatures, by opening his hand and filling all things living with plentifulness, yea hand over head by scattering and squandering his gifts, not caring nor sparing to whom, when or where, by conserving and preserving, guiding and governing, ordering and administering all things in the world for their good and his own glory: bestowing his ordinary benefits & blessings generally upon all alike, as when he giveth the air to all that breath, with the fire, water, and earth for the common use and necessity of man, and maketh the sun to shine on the evil and the good, and sending rain on the just and unjust, as our Saviour in the Gospel Mat. 5.45. And in bestowing his choicest and chiefest gifts and graces upon his chosen children, which are most dear and near unto him. Even as the mighty Kings and Keysers, the greatest states and potentates of the world do usually give to their counsellors and courtiers, to their servants and subjects, gold and silver, 
Simile.  chains and bracelets, lands and livings, offices and honours, and other princely preferments according to their desire and desert, and upon their suit and service; but yet reserving his casket of precious pearls and peerless jewels, his rich treasury and exchequer, his royal crown and dignity, his Princely throne and chair of estate, and all his glorious kingdoms and dominions unto his own son the Prince and Heir apparent, which is to succeed him in his Sovereign rule and government. Semblably dealeth the Lord God with those that are Dilecti & electi Dei his chosen children, his darlings and delight, for whom only although he bestow upon all others both good and bad, his temporal benefits and blessings; even as Aug: saith of riches, so of all other external things of this life, Dantur bonis ne videantur esse malae, & dantur malis ne videantur esse bonae, making them common as it were to all mankind. He provideth and prepareth, to whom alone he promiseth and performeth his spiritual gifts and graces, as pecullars properly appertaining unto them. So the prophet David, He showed his word unto jacob, his statutes and ordinances unto Israel; He hath not dealt so with any nation, neither hath the Heathen knowledge of his laws, Psal. 146.19.20. So upon the faithful which are the true members of the holy catholic church, 
Four privileges of the faithful  God bestoweth four especial privileges and prerogatives, 1. to be a communion of Saints, 2. remission of sins, 3. resurrection of the body, and 4. life everlasting. So unto the Disciples and Apostles of our Saviour telleth them in the Gospel. It is given to you to know the mysteries of the kingdom of heaven, but unto others it was not given, Mat. 13.11. So unto the little flock saith Christ, the heavenly Father will give a kingdom. So, unto all those that love Christ's appearing, Paul affirmeth that there is laid up a crown of righteousness, 2. Tim. 4.8. And to him that endureth temptation and loveth the Lord, shall be given a crown of life, as james, 1.12. And to the Elders that feed the flock of Christ committed to their charge, an incorruptible crown of glory, as Pet. 1.5.4. As finally john in this place testifieth, that upon these babes and beloved of God, is bestowed an ointment from him that is holy, which others had not obtained nor could attain unto, as those Antichrists mentioned in the last verse going before; who also are said in the next and former verse by our Apostle, to go out from us because they were not of us; not partakers of this ointment, because they were enemies of the grace of God, and such as denied jesus to be Christ, as it is in the verse next following, but on the 22. whereby it evidently appeareth what difference the Lord maketh of his gifts, and what choice of his elect in singling them out from the rest, in reserving his especial and singular blessings for them alone, that they might be anointed with the oil of grace and ointment of gladness above their fellows, as it is said of David and of Christ, Psal. 45. And such were these unto whom john. writeth in this place, and of whom may it be said as the Prophet, Psal. 144. Happy are the people that be in such a case, yea blessed are the people which have the Lord for their God, and Christ for their Saviour. And here likewise consider how the Lord God rewardeth the gracious and grateful receiving, and careful and circumspect employing of such gifts and graces as he bestoweth upon us, even by giving us a greater growth and increase thereof, and by amplifying and multiplying the same upon us in more full measure and plentiful manner, whereas contrariwise they which either disdainfully contemn, or dissolutely neglect, or slothfully let slip or sleep the good gifts of God in them, thereby suffering them to decay & die by not putting them in ure and use, shall be utterly deprived of God's heavenly grace, and finally bereaved of all his divine blessings: for the one, first as the Preacher, of Alms of devotion, of charity, works and deeds of mercy, Cast thy bread upon the waters, and after many days thou shalt be sure to find it, Eccl. 11.1. As it is manifest by the widow of Zereptha: The meal of whose barrel wasted not, nor the oil of whose cruse diminished not, although she did make and bake cakes thereof, for Elias, herself and her son, 1. King. 17.16. And as our Saviour in the Gospel; of constancy and continuance in the time of tribulation and persecution, even to the loss of life, friends, lands and goods: Verily I say unto you, There is no man that hath for saken house, or brethren or sisters, or father, or mother, or wife, or children, or land for my sake and the Gospels; but he shall receive an hundred fold more at this present; houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come eternal life, Mar. 10.29.30. As it is evident in job: that precedent of patience, whose captivity for his perseverance in his temptations the Lord turned into liberty, his misery into felicity, his poverty into wealth, and his sickness into health, blessing his last days more than his first, causing all his neighbours, friends, and kindred and acquaintance to flock and flow unto him, to accompany and and comfort him, and to confer and contribute unto him of their money, goods, and jewels; multiplying his cattle in exceeding number, increasing his offspring with a fair issue, beholding his posterity unto the fourth generation; and finally in crowning him with honourable old age and fullness of days, john the last Chapter.  
So our Saviour, Mat. 13.12. Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, shall be taken away even that which he hath. As we may see in Elizeus the Prophet, upon whom for his willingness and forwardness in accepting that holy function, and for his faithfulness and zeal in following the same, and for his earnest and fervent prayer, was doubled upon him the spirit of Elias, 2. Kings, 2.9. but otherwise in Saul, from whom the good spirit of the Lord was taken away, and an evil spirit of God was sent to vex him, 1. Sam. 16.14. Of both which, we have a double evident demonstration. First in the parable of the Virgins, of the which the first five being wise, used well their lamps, by trimming preparing and filling them with oil against the coming of the bridegroom, and therefore were received into the wedding: but the other five foolish, abused their lamps, in suffering them to go out for want of oil, and for not watching the time and season of the bridegrooms coming, and therefore were worthily thrust out of doors. Secondly in the similitude of the talents, wherein is declared; that first he that had five talents occupying with them and gaining other five to his master's profit; and again, he that received two to get other two to his master's use, and that therefore they had not only the praise of good and faithful servants, but also the reward of their well-doing, in being made rulers over much, because they were found faithful in little; and were bidden to enter into their master's joy.  
But as for that other evil and slothful servant, which had but one talon, who wrapped it up in a napkin, & went and hid it in the earth, accusing his master's hardness: His Lord did not only reprove him of idleness, and bereft him of his talon, bestowing it on him that had ten talents; yielding that for a reason before remembered, mentioned of our Saviour, Mat. 13. but did also cast him as an unprofitable servant into utter darkness, where is weeping, wailing and gnashing of teeth, Mat. 25. The use hereof in a word, is thus much unto us all, upon whom God in any manner or measure hath bestowed any temporal benefits and blessings, or spiritual gifts and graces, that we take heed that we neither disuse them idly, nor abuse them vainly, nor misuse them unlawfully, but wisely and warily, carefully and circumspectly, to use them to the honour and glory of God, to the good of our neighbour and brother, and to our own soul's health and salvation.  
As for those in general that have the world at will, that they follow the precept of the Apostle in using the world as though they used it not, and particularly for those that have riches, that they make themselves friends of the unrighteous Mammon, for those that have wit and wisdom, that they be wise, not in their generation, but unto regeneration for those that are endued with knowledge, that they be not thereby puffed up, but that they use it unto edification and so forth of the rest. For we are all of us from the highest to the lowest, but God's stewards of such gifts; graces, and other good things which he dareth us, and letteth us have for the term and time of our life, to be disposed, not according to our will and wish, but for his advantage and advancement; of the which we shall all at the last day of judgement be called to a reckoning, when as our Saviour shall say unto every one of us, as the Lord unto the unrighteous steward in the Gospel, Red rationem villicationis tuae, Render an account of thy Baylieweeke, when as justice with equity, and judgement with severity shall be ministered unto us. And thus much of the two former points of this first principal part of my text. Of this having and of the persons that are here said to have. Now therefore let us go forward to the next; that is, to the thing that they are here said to have: which is said to be an ointment.   

But ye have an ointment.  
Of many kinds of ointments read we in the Scriptures. 
Many kinds of ointments.  The first whereof as far as I can remember is that of jacobs', with which he anointed the Pillar which hoerected at Zuz: when he consecrated and named it Bethel the house of God. The second, 
Bethel. Gen. 6.28.18.31.13.  that of Moses, the oil of holy ointment which God commanded him to make for matter of the principal spices, namely of pure myrrh, sweet Cinnamon, sweet Calamus, Cassia, and oil olive for form after the art of the Apothecary, for use to anoint the Tabernacle therewith, 
The holy ointment.  the Ark of the testimony, the table, the candlesticks, the Altar of incense, with all their implements, yea and Aaron himself, with his sons, with an inhibition of not anointing any man's flesh therewith, nor to make any composition like unto, it, Ex. 30. Of the which ointment David, Psal. 133. to the which brotherly love is by him resembled, where he calleth it the precious ointment, which was powered on Aaron's head, 
The priest's ointment.  and ran down on his beard, and so to the skirts of his clothing. The semblable or the self-same was that oil or ointment, with which the Kings and Priests of Israel were wont ro be anointed. As that viol of oil, with which Samuel anointed Saul, 1. Sam. 20.1. 
The King's ointment.  And that horn of oil, with which the same Prophet anointed David, 1. Sam. 16.13. And that box of oil, with which one of the children of the Prophet's anointed jehu, 2. Kin. 9.1. And finally as that ointment, with which Elias anointed Elizeus, 1. Kin. 19.16. Other ointments likewise we read of, as of a feasting ointment of which David, Thou shalt prepare a table before me against them that trouble me, thou hast anointed my head with oil and my cup runneth over, Psal. 23.5. Where the Prophetical king or kingly prophet reckoning up his outward blessings & princely pleasures, with which God had enriched him at his royal banquets, among his full dishes of delicates and plentiful bowls of wine, for which he gave the Lord thanks, he had likewise no want of every precious ointment, both for the refection of his body, and the refreshing of his spirits; all which, he acknowledgeth to proceed from the divine providence of God.  
After the manner of the great Kings and Keysars of the world, who for their more magnificence at their pompous feasts wherein is all excess, are wont to have three sorts of costly ointments, as sumptuous as may be. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being liquid, they used to drink. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which being thick, they were accustomed to eat. The third, the mean between both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being neither so thick as the one, nor so thin as the other, they did anoint themselves with all these, that deep delight did invent, and lascivious luxury did practise in their times: as doth the Roman writers, Plutarch and Pliny; and the ancient greek Authors Atheneus and Aeschylus testify.  
Again, of a fastiing ointment of which our Saviour in the Gospel: When thou fastest, anoint thy head with oil, and wash thy face, Mat. 6.17. where he chargeth his Disciples and the common people, that they would not follow the hypocritical guise of the dissembling pharisees in looking sourly, & in disfiguring thei● countenances; but to use means of cheerfulness and comfort, that they seem no● outwardly to men to fast, but inwardly unto God. 
An ointment of Lust.   
There were also other ointments bot● of Lust and of Love; of the one the Prophet Amos, who among other lustful delights, which the prodigal Princes of Israel, the Epicures and Libertines of his time, who put far from them the evil day, and approaching unto the seat of iniquity, together with their stretching them upon their ivory beds, eating the fat lambs out of the fold, and the calves out of the stall, singing to the sound of the viol, inventing to themselves instruments of music, and drinking wine in bowls, did also anoint themselves with the chief ointments, Amos, 6.5.6. Of the other Evangelist Luke, being the ointment of that woman that was a sinner, with which she anointed our Saviour Christ's feet, the cause whereof according to the verdict of our Saviour was the love of the woman, whether she were Marie Magdalen as some think, or any other; and therefore may worthily be called an ointment of Love: 
An ointment of love.  and hereupon had for her reward, remission of all her sins, were they never so many in number, so heinous in quality, so grievous in circumstance; for the which she was more notoriously called a sinner, Luk. 7. We read likewise in the Gospel of burying ointments, and those of two sorts. 
A burying ointment.  The first General, 
General.  even those sweet ointments with which the jews by common custom were wont to embalm their dead; whereof Mark. 16.1. As Marie Magdalen, Marie the mother of james, and Salome would have anointed our saviours body. 
Special.  The second Special, as that of Marie the sister of Martha, an ointment for matter, of Spicnard, for quantity a pound weight, for quality very costly, for value worth 300. pence, for sent so sweet, fragrant, and odoriferous, that the savour thereof filled the whole house: the end hereof, against the day of the burying of our Saviour by his own confession, 
An healing ointment of 2. kinds.  joh. 12.3.4.5. There are also healing ointments of 2. kinds in the gospel, both extraordinary; the one material and marvelous, the other spiritual and divine, both spiritual, and both eye-salves. Of the first, joh. 9.6. which our Saviour like a most skilful Apothecary vouchsafed to make himself, by spitting on the ground, and making clay of the spittle; but homely in form, yet heavenly in force: with which he anointed the eyes of him that was borne blind, and healed them, contrary to the common course of nature. For this medicine might seem rather to hurt, then to heal, and to extinguish the eyesight, then to cure and recover the same. But this did our Saviour of set purpose, to show forth his Almighty power, in working sometimes extraordinarily without means, and sometimes wonderfully against means, and sometimes ordinarily by means, thereby declaring his goodness, and to teach us not to tempt God, but to use those secondary causes as lawful means which God hath appointed us by his blessings, to our benefit. Of the second, Apocal. 3.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  even that heavenly medicinal Collyrium (as it is termed in the Greek) or wholesome spiritual eye-salve; which the holy Ghost like a good Physician of the soul, prescribeth to the Angel of the Church of Laodicia, blindness, not outward but inward, the darkness of his mind, and the ignorance of his heart, by which is meant the very word of God itself; which so openeth the eyes of our understanding, that it is the only light unto our feet, and lantern unto our paths, as that without the which we should dwell in darkness, blunder in blindness, and grope as it were at noon day. None of all which ointments is this which our Apostle speaketh of in this place, which is indeed such an ointment, so sovereign, that for scent and savour, for purity and perfection, for grace and goodness, and many other notable and surpassing qualities and properties, it doth far exceed and excel all other sweet odours, oils and ointments in the world whatsoever, being the holy Ghost and the spirit of God itself, which although it be resembled and that very fitly to many other things in the word, as expressing in many respects the effects thereof; 
Spirit.  As when it is termed the Spirit and likened to the wind, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being the Spirit of all spirits, as Gen. 1.3. The spirit moved upon the waters, because it is as it were the air of God that filleth all places, iovis omnia plena, and for that like unto the Wind, 
Wind.  it is swift and nimble, passing and piercing through, even to make a privy search into the inward secrets of the soul of man.  
And again, for that our Saviour, joh. 3.8. As the wind bloweth when it listeth, and we hear the sound thereof, but cannot tell when it cometh nor whither it goeth; so is the heavenly 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 baptise you with the holy Ghost, and with fire, Mat. 3.11. And therefore it pleaseth the Spirit of God oftentimes in the gospel, when it speaketh of itself, to use Metaphorical 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 stir up the gift of God which is in thee. The word which, there the Apostle Paul useth, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a kindling again of a fire, which is raked up in the embers or covered in the ashes, thereby exhorting Timothy to revive again the spirit of God, which was in a manner decayed and dead in him. The holy ghost being semblable to fire in refining our cankered consciences from the dross and corruption of sin, and inflaming our cold benumbed hearts in such a flood of iniquity, and in such a frost of charity, with a fervent zeal to Godward. And sometimes to water, 
Water.  as joh. 3.5. Except a man be borne of water and the spirit, he cannot enter into the kingdom of heaven. Where the latter word spirit is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expoundeth, what should be meant by water going before: The spirit being like unto water, not only in mollifying and resolving our obstinate hearts, and making them of hard, soft, and of stone, fleshy; but also in purging and purifying both our bodies and our souls, from the contagion & contamination of all worldly wickedness. As it is likewise represented by divers other things in sundry other places of the Scriptures, but to nothing more commonly and fitly then to an ointment. As Psal. 45.7. God, even thy God hath anointed thee with the oil of gladness above thy fellows. First in type of Solomon: Secondly in truth of our Saviour, Psal. 92.9. I am anointed with fresh oil. David of himself, Esay, 61.1. The spirit of the Lord is upon me, because he hath anointed me, repeated of Christ, and applied to himself, Luk. 4.18. Dan. 9.24. The anointing of the most holy, or holy anointing, meaning our Saviour, 
Messias, or Christ anointed.  who therefore is called Messias in the Hebrew, and Christ in the Greek, which signifieth nothing else but anointed. Likewise Acts, 10.38. where Peter saith, That God anointed jesus of Nazareth with the holy Ghost: and 2. Cor. 1.21. where Paul certifieth the Corinthians, that God had established them together with him in Christ, and had anointed them; and lest they should doubt with what, he afterwards declareth in the verse following 22. even the spirit with which they were sealed, and whose earnest they had received in their hearts. And so finally in this place, and in the 27. verse of this Chapter, where the holy Ghost is twice termed together the Anointing by our Apostle; when he saith, But the anointing which ye received of him dwelleth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, which as it is most commonly compared unto, 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 material anointing hath these six uses: 
Six uses of ointment.  1, to prepare the body to fight: 2, to refresh: 3, to heal: 4, to cause a cheerful countenance: 5, to make us sweet smelling: 6, to consecrate Kings, Priests, and Prophets. So this our spiritual ointment to be as profitable to so many ends and purposes: 
Simile.  as first, even as wrestlers, champions and martialists, that give themselves to valorous and venturous exercises of the body before they come into the Lists, to try the mastery or to perform the combat or fight, are wont before to anoint their bodies all over to supple their joints, and to soften their sinews to make them apt and able to show forth such feats of arms and activity as are expected at their hands, as was the custom in the old graecian Olympian games, and the late Roman Circenses ludi: and therefore as they were termed Athletae of their striving, so were they called Alyptae of their anointing: So the soldiers of Christ's camp, his Church, that wear and bear his badge, his cross, and fight under his banner, his gospel, that are daily to wrestle by temptations with the common enemies of the elect and faithful, not flesh and blood, but powers, principalities, and worldly governors in heavenly places, Sin, death, hell, Satan, with all their complices and adherents in the field of this world, being anointed with this ointment, need no other coat-armour, nor complete harness to defend themselves with: for having this, they are rightly garnished with all the gifts and graces of the holy ghost, and are fully furnished with that perfect Panoply of proof which Paul commendeth to all Christians, Eph. 6.12. etc. Even the helmet of salvation, the breastplate of righteousness, the girdle of verity, the shows of the preparation of the Gospel, the shield of faith, and the sword of the spirit.  
The profane Poets prate much of their hellish river Styx, that whosoever is drenched or dipped in the same, his body as plated with steel, is so surely fenced, that neither the force of fire, nor sword could any wise hurt or harm it. As they report of their Achilles, whom they affirm thereby to be made impregnable and invincible, which is indeed but a fabulous fiction, and a shadow of this undoubted, true, and certain effect of this divine ointment; that whose soul soever shallbe anointed herewith, shall be so safe and sure from all devilish temptations, suggestions and provocations, that Satan notwithstanding all his Machine's and methodies', that I may use the very words of the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and maugre all his power and policy with all his fiery darts, shall not be able to fasten one wound or venue upon him; without the which our Saviour himself, even the Prince and captain of our salvation had not been sufficiently armed, to have withstood the fierce assaults of the tempter our grand enemy, in that his Monomachy or single combat which he had with him in the wilderness. For then and not before, as saith the Evangelist Luk. 4.22. returned jesus from jordan, when the holy ghost was come down in a bodily shape upon him like a Dove, and 4.1. was led by the spirit into the wilderness, when as he was full of the holy Ghost.  
Secondly, 
The 2. use. Simile.  as common ointment doth relieve, refresh and revive the bodies of men that are overwrought and overwearied with work, for-swat and for-swunck with labour; finally, toiled and turmoiled with overmuch travel: So doth this extraordinary ointment of the holy Ghost cool and comfort the elect and faithful in this life, aster we have been tormented with the troubles and tribulations of this world, scorched with the parching heat of persecution, and singed or rather burnt in the fire and furnace of affliction; with which the three children in the midst of nabuchodonosor's furnace, were so preserved, 
Dan. 27.  that their garments were not scorched, their skins not touched, nor the hair of their heads so much as singed, notwithstanding the infinite heat thereof. And with which john the Evangelist was so protected, 
john the Evangelist. Ante portam latinam.  that when he was cast into an hot boiling cauldron of scalding oil, by the commandment of Domitian before the Latin gate of Rome, he came forth safe and sound, without any hurt or harm 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 themselves again, after that in their long hunting they were wellnigh faint with labour, and famished with hunger, which by the way, I take to be a more precious and sovereign plant then our common Cresses, although it be vulgarly deemed the same. Of more virtue than Homer's herb Moly, 
Homer's Moly.  which Mercury ministered untò Ulysses against the charms and enchantments of Circe. And finally, having a more gracious operation than the Poet's Ambrosia and Nectar, 
Ambrosia Nectar.  the meat and drink of the Heathen Gods, whereby they do but feign, that they were made immortal. And to conclude, bringing a more blessed effect with it, than any powerful ointment of the Thessalian witches, 
Apuleius.  with which as Apuleius writeth; they were wont to Metamorphose men into bruit beasts, when as this contrariwise converteth men into gods, and maketh them partakers of divine nature.  
Thirdly, 
2. Pet. 1.4. The 3. use. Simile.  as ointments made of drugs and simples by the Apothecary, and applied by the Physician or Chirurgeon, do remedy and redress the sicknesses and diseases of the body: So doth this ointment of Gods own making administered only by our Saviour Christ, heal and help all the sores of sicknesses of our soul, being indeed that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which easily cureth and cleanseth us of all our infirmities, were we as full of botches and boils as were the Egyptians job or Lazarus, yea although we we were as the Prophet Esay describeth us, even our whole head sick, and our whole heart heavy, from the sole of the foot to the crown of the head, there be nothing but wounds, swelling, and soars full of corruption, 
The balm of Gilead.  4.5.6. being more salving then the balm of Gilead which God gave as an extraordinary and an especial medicine to his people, the jews and Israelites; by the power whereof our Saviour Christ in his time, and the Apostles after his ascension healed all kind of maladies and diseases, not only the sicknesses of the body, but the sins of the soul; taking away together both the effect and cause, as it appeareth in the Gospel and the acts.  
Fourthly, 
The 4. use.  as ointment giveth such a pleasant scent and savour, that it greatly delighteth the sense and smell of man, yea and in most corrupt and filthy places, the most infectious and contagious airs; the excellency thereof taketh away the contrary stench, even where the most vile and loathsome carcases and carrions are cast: Even so this ointment maketh us, although of ourselves as loathsome as a monstrous cloth, and by reason of our sins more stinking than Lazarus that had lain four days in his grave, joh. 11.39. more sweet, fragrant and odoriferous in the nostrils of the Lord God, than the best smelling sacrifice, than the incense of the Altar, or then the perfume of the Tabernacle, being the sweet savour of life unto life, as Paul saith 2. Cor. 2.16. unto all the elect and faithful, which make their prayers, that I may use the words of the Prophet David as the incense and the lifting up of their hands, as the evening sacrifice, even like the precious ointment of Marie the sister of Martha, filling the whole house even the church of God with the odour thereof, joh. 12.3. giving to all the members of the same, even all the Saints and servants of God, the sweet scent of a good name and fame, according to that of Solomon: That a good name is better than a precious ointment, Eccl. 7.3. which those famous Fathers and honourable men had in their generations, who were well reported of in their times and left a name behind them, so that their praise shall ever be spoken of, mentioned by Eccl. 44.7.8. And all those Elders which were well reported of, numbered by the Apostle, Heb. 11.  
Fiftly, 
The 5. use.  as ointment causeth the countenance of man to be cheerful and comfortable, notwithstanding all inward cares and corrosives, or outward crosses and calamitics; and therefore as at feasts, so at fasts, Christ would have his Disciples and the common people, contrary to the custom of the pharisees, to anoint their faces, not to look smoothly as Hypocrites, but sweetly as I have before declared out of Mat. 6.26. So this ointment, by reason of the continual feast, which is within us, even a good conscience, as Solomon calleth it; and the welcome guest that lodgeth with us, even the holy Ghost, maketh us and all the elect and faithful, which are anointed therewith, to have a lightsome and lovely countenance, amiable in the sight of God; as having a shine and sign of divine grace, and delectable in the eyes of men, as upon whom God himself hath shined with the light of his countenance. Such a countenance had our Saviour Christ, 
Christ.  as he is described by Solomon, Psal. 45.2. Fairer art thou then the children of men, and full of grace are thy lips, because God hath blessed thee for ever; and why, as it followeth afterwards verse, 7. because God, even thy God hath anointed thee with the oil of gladness, above thy fellows. 
Moses.  Such a countenance had Moses, when as after forty days and forty nights he descended down from mount Sinai, with the two tables of the testimony in his hand, the skin of his face shining bright, that the people were astonished at the goodly hue thereof, Exod. 34.30. And such a countenance had Stephen, 
Stephen.  when as he stood before the Elders and Scribes in the council, not like other prisoners, that are arraigned before the judge; and because they are guilty, are either pale for fear, or blush for shame, according to the Poet, 
Ovid Met. Acts 6.15.   
Heu quam difficile est crimen non prodere vultu? His face seeming to all the beholders to have been as the face of an Angel. Finally, such joyful countenances no doubt had the Apostles in the midst of their persecutions, when after they were beaten with rods by the commandment of the high priests, they departed from the Council, rejoicing that they were worthy to suffer rebuke for Christ's name, Act. 4.41. This spiritual ointment in this respect, far surpassing all other material ointments for the use of man: As the Prophet hath declared most evidently, when he saith among the creatures of God, which he numbereth in their order ordained for the service of man, That he hath given him bread to strengthen his body, wine to glad his heart, and oil to cheer his countenance, Psal. 104.15.  
Sixtly, 
The 6. use.  as the precious holy ointment did anoint, appoint, & consecrate priests, kings and prophets, according to the common custom of the jews, and the express commandment of the Lord God, insomuch that none durst presume to take upon him any of those honourable offices, before the holy oil was powered upon him; but after the receiving thereof, was usually accounted and called the Lords anointed; as David calleth Saul, when as he would not suffer his men to lay hands upon him, because he is the Lords anointed, 1. Sam. 24.7. and termeth himself, when he expostulateth with the jews and Gentiles, Princes and people, for assembling themselves together against the Lord, and against his anointed, 
Psal. 2.2.  meaning himself. So were Aaron and his sons so called, after they were so consecrated to minister before the Lord in the Priest's office, Exod. 30.30. And so are the Prophets of the Lord termed in those words of the Psalmist, in the person of God himself, Touch not mine anointed, and do my Prophets no harm, the latter being put exegeticos, expounding the former, as who to be the Lords anointed, even the Prophets, Psal. 105.15. Even so doth this inward, pure and precious ointment of the holy ghost, of the which the other outward holy oil was a type and figure, consecrate and sanctify the chosen children of God, to be unto him spiritual Kings, Priests, and Prophets; as we are oftentimes so termed in the Scriptures. As first king and priest, so called by Peter, A chosen generation, a royal priesthood, an holy nation, a peculiar people, 1. Pet. 2.9. out of the 19 Exod. 6. where the Lord promiseth to his people the children of Israel, that he will make them a kingdom of Priests, and an holy nation. Again by john, he hath made us kings and priests unto God, even his father, Apoc. 1.6. As also Prophets, as likewise Peter, I will power out my spirit in the last days upon all flesh, and your sons and daughters shall prophesy: out of the Prophet joel, 2.28. The elect and the faithful showing themselves to be such kings, when the kingdom of God is within them, when Christ hath set up his throne in their hearts, and when they rule and reign over sin by the power of God, the sword of the word, and the Sceptre of the spirit; not only making their appetite to be subject to their reason, and their will to their understanding, but also their outward man, to be obedient to their inner man, and the law of the members to the law of the spirit, by macerating their lust and lustful bodies, by mortifying their carnal and corrupt affections, and by crucifying their fleshy and filthy lusts & concupiscences, and by giving their members servants unto righteousness, in holiness, and not as servants to uncleanness, to commit iniquity, Rom. 6.19. And such priests declare they themselves to be, when they offer up those Christian spiritual sacrifices, which God requireth of them. As first, that whole  offering which Paul commendeth in giving up their bodies, a living, holy, and acceptable sacrifice unto God, which is their reasonable serving of God, Rom. 12.1. And secondly, the sacrifice of righteousness, which David commandeth, when he saith, Offer the sacrifice of Righteousness, and put your trust in the Lord, Psal. 4.5. Which sacrifice of righteousness is twofold, of the heart, whereof the prophet, A sorrowful spirit is a sacrifice to God, a broken and contrite heart Lord shalt thou not despise, Ps. 51.17. And of the hands, of which the Apostle, To do good, and to distribute forget not, for with such sacrifice the Lord is well pleased, Heb. 13.16. And finally, such Prophets do they appear to be, when they search the Scripture as our Saviour biddeth, joh. 5.39. when they exhort one another daily, while it is called to day as Paul warneth, Heb. 3.13. and when they labour to grow up more and more, in grace and knowledge, as Peter requireth, 2. Epist. 3.18. and last verse, we see then how honourable, holy and happy the estate of all the children of God is, in being made partakers of this heavenly ointment, in not only bringing forth the former blessed fruits and effects; as thereby to be made both valiant Champions and victorious conquerors over our spiritual and ghostly enemies, and contraries to be refreshed and eased in the midst of our afflictions & adversities, to be healed and helped of all the outward sicknesses of our bodies, and inward sins of our souls, to present us as a sweet smelling savour or odour in the nostrils of the Lord, to give us a glad heart and a cheerful countenance both before God and man, 
The spiritual effect of this heavenly ointment.  and to consecrate us Kings, Priests, and Prophets unto God, but also in bestowing upon us so high a dignity, privilege and prerogative, as to make us the elect vessels of such a divine liquor, whereby we may be worthily termed, not the galley Pots, for that is too base a name; but rather the alabaster boxes of so precious an ointment, yea and to be no silver shrines, for that is too mean a metal for such an excellent matter, and that not of Danae the Image that came down from jupiter, but indeed the golden Temples and Tabernacles of the holy ghost the spirit of God, which descended down from jehova himself.  
This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which first our Saviour himself is called Christ, and we next his members, termed of the same Christians, that glorious title wherein we have cause to joy and rejoice, for this is that precious ointment which David figuratively prophesied, should first be powered upon Aaron's head, which is Christ, and then fall down upon his Disciples and Apostles, which were the goodly ornaments of the golden age of the Church; 
Psal. 133.  and the beard as it were of Aaron's body, annexed to the Head Christ; and lastly, which ran down to the skirts of his clothing, even to the Preachers and teachers of the gospel which live in this last age of the Church, which are as it were the hem of Aaron's garment, even the lowest and least members of the Church, and last ministers of Christ. And not only unto them, but unto all the number of the elect and faithful in general, as being purfles and appurtenances of Aaron's body the church, and partaking as being the communion of Saints in proportion, according to the measure of God's gifts and graces, of this holy and heavenly ointment. The duty therefore of us all and every one of us, is this, so to prepare ourselves, as that we possess our vessels in holiness and pureness. As the Apostle warneth us, even to purge our hearts from all Hypocrisy, to cleanse our souls from all iniquity, and to purify our minds from all impiety, that being washed with the water of regeneration, perfumed with the incense of faith, and seasoned with the salt of grace, and sweetened with the fruits of charity, we may be found fit vessels and sweet receptacles for so sovereign an ointment. For as new wine (as our Saviour saith in the gospel) must be put in new vessels, lest that both perish; so must this precious liquor be powered into new and pure vessels that both may be preserved. For even as the dead flies (as Solomon saith) doth cause to stink and putrify the ointment of the Apothecary, Eccl. 10.1. So do the carnal affections of our mortal bodies, corrupt and contaminate this spiritual ointment of the holy ghost, by making it to be unto us, not the sweet odour of life unto life, but the bitter savour of death unto death, and to prevent it rather to our destruction and damnation, then to convert it to our soul's health and salvation. And thus much of the benefit or blessing, which they, unto whom john writeth, had received, even an ointment. Now therefore to that which next followeth, of the person who bestowed the same upon them; which is here said to be him that is holy.   

From him that is holy.  
There are many things in the Scripture which have the name of Holiness given unto them, as they are often so termed; 
Holy.  as the holy Temple, the holy Tabernacle, the holy law, the holy catholic Church, the holy gospel, the holy word of God, the holy sacraments, the holy City of jerusalem, the holy Angels, holy Saints, holy priests, holy Prophets, holy ointment, holy oil, etc. For it were infinite to repeat all, and too tedious to note & quoate their several places, and these but in the inferior degree of holiness. This Attribute of Holiness, 
Holiness.  more especially and most properly belonging to the lord God himself, one in substance, three in person; Holy Father, Holy Son, and Holy Ghost. As the Seraphins cried in Esaies' vision 6.3. and the four beasts in john's Revelation, Apoc. 4.8. And Ambrose in his song, Holy, holy, holy; these being holy in themselves, & of themselves, they holy by them, even by the imputation, participation, or imitation of their Holiness. These holy essentially, they holy accidentally; these holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularity and excellency above others, they in their degree & estate, as they can be capable of Holiness. And first, that God the Father is oftentimes so called in the Scriptures, it is evident that we may severally make proof thereof Leu. 20.26. Be holy unto me, for I the Lord am holy, 144.13. The Lord is righteous in all his ways, and holy in all his works, Esay, 1.4. The holy one of Israel. And therefore our Saviour in his prayer in the gospel, calleth him by this name especially, Holy Father, joh. 17.11. And that Christ himself is so likewise termed, it is manifest: first by that of the Angel Gabriel in his annunciaation unto Marie, when he saith, that an holy thing shall be borne of thee, Luk. 1.35. And by the Virgin Marie herself in her Magnificat, For he that is mighty hath magnified me, and holy is his name, Luk. 1.49. And by that of Peter, Ye denied the holy & just one, and desired a murderer to be given unto you, Act. 3.14. And this could not the Devils themselves but confess, even when they were cast out of him, that he was even the holy one of God, Mark. 1.24. This being very requisite and necessary both for himself and us, that he being our holy high priest, might enter into the Sanctum Sanctorum, the holy of holiest for us. And as saith the Apostle, Such an high priest it became us to have, which is holy, harmless, undefiled, separate from sinners, etc. Heb. 7.26. Lastly, that the third person in Trinity is so termed it appeareth, being the spirit of God himself, which cannot otherwise be named without this title of holiness, this being the proper attribute thereof; as it is evident every where in the gospel, when as it is not only holy in itself, and of itself, but also holy by making others holy; both holy in cause, and holy in effect; holy by his own instinct, and holy by inspiring others. But now of which of all these, which have the name and title of holiness, doth john here say, that these babes had received the foresaid ointment? Certain it is, that hereby cannot be meant any of the first sort of holy things, or holy men, which are but in the lower degree of holiness, and which draw and derive all the holiness they have from the other, as being the wellspring & fountain of Holiness. For none of these are so good and gracious, as to purchase and procure so great & glorious an ointment, or of such worth and worthiness, as to give and bestow so high and heavenly a thing, which is far better and more blessed than themselves, no not the Apostles themselves, although they were the most holy of all other, next unto our Saviour Christ himself, were not able to give the same. For although Simon Magus seem to ask the holy ghost even this ointment at the hands of the Apostles, as though it were in their power to give the same; Yet it is otherwise, if we mark the words of the Scriptures; that is, that Simon Magus only offered them money, on condition that they would give him also the same power, which they had themselves, that upon whomsoever he might lay hands, he might receive the holy ghost, Act. 8.19. As Aug. himself hath very well noted, there being no mention of giving, but only of receiving the holy ghost, De Trinit. lib. 15. cap. 26. He that gave this ointment must needs be one of the three most holy persons in the Trinity, either God the Father, or God the Son, or God the holy ghost. And yet can it not be said, that any one of these doth alone give it, because it is indeed the common gift of them all; according to that old Scholastical rule of divinity sound enough. 
A rule in Divinity.  Omnia opera Trinitatis ad extra sunt communia, and most certain it is, that as the holy ghost in essence proceedeth both from the Father & the Son, as Athanasius evidently declareth in his Creed; 
Athanasius Creed.  so the same holy ghost in effect: for the gifts and graces thereof, are conferred & bestowed to the public profit of the whole Church, and to the private use of some special children of God, by all the three persons in the Trinity: for so Paul 1. Cor. 12.4.5.6. Now there are diversities of gifts, but the same spirit. And there are diversities of administrations, but the same Lord. And there are diversities of operations, but God is the same, which worketh all in all. Albeit, because here is one especially pointed at, we must find out which of the three he should be, that gave this ointment unto them, and which is here more especially said to be holy. First, although it may be said to be God the Father, because every good and perfect gift cometh down from above from the Father of lights, as james, 1.17. Or that he is the holy one of Israel, as Esay, 1.4. Or again, to be the holy ghost, because this ointment may seem to be a gift of the spirit, and for that most properly he is called the holy ghost. Notwithstanding, if we mark the circumstances of the text, the purpose of the Apostle, and the drift and intendiment of the doctrine of the whole Epistle, the scope thereof being nothing else but this, even to prove jesus to be Christ against Ebion, Cerinthus, Martion and Carpocrates, with their sectaries, which were the Heretics, schismatics, and Antichrists of this time. The same point which john aimeth at, both in his gospel, and in his Revelation, as it may more evidently appear by the 22. v. of this Chap. Again it is manifest by the coherence of the words, that by him in this place he meaneth none other but him, 
1. john 11.7.2.1.2.  whom in the 1. chap. 1. he calleth the word of life, and affirmeth to be the purgation of our sins, verse, 2. at whom he especially driveth, from whom he draweth and deriveth the whole tenor of his exhortation following unto this my text, and so forth to the end both of the Chapter and the Epistle: beside it cannot so conveniently be understood of God the Father, for that the giving of the holy ghost is very seldom or never ascribed unto himself in the Scriptures, nor of the holy Ghost; for that the holy Ghost cannot fitly be said to give itself this ointment, being as it is already declared, no particular gift or grace, fruit or effect thereof, but the very spirit of God itself, which in the 27. verse, is said by the Apostle to dwell in them. And Aust. himself putteth this matter out of doubt, when he saith, Qui promisit, misit.  
First therefore to declare the cause, that Christ did certainly promise and faithfully perform, in sending afterwards the holy ghost, and did oftentimes give the same unto his Disciples and others, there is nothing almost more common in the gospel; As in john, 14.16.26. the 15.26. and the 16.7. and in many other places which were too long to rehearse. Where although sometimes God the Father is said to send and give the comforter; yet must we remember withal, that it is in the name and by the means and mediation of Christ alone. And therefore the Baptist likewise promised the same in Christ's name, saying, that he should baptise with the holy ghost, and with fire, Mat. 3.11. at the first coming of Christ. As our Saviour also doth himself in his own person, when he saith, Ye shall be baptised with the holy Ghost, within these few days, Act. 1.5. And this for his promise, now that he did likewise send the holy ghost accordingly, it appeareth Act. 2 when as upon this day of Pentecost, he sent the holy ghost in sensible and visible form of fiery cloven tongues, ver. 3. And that he gave the holy ghost oftentimes, both before and after, it is manifest: As first, when he endued his 12. Disciples with the holy ghost, and consecrated them his 12. Apostles; when as he first sent them forth by commission, to preach unto the jews only, Mat. 10. Again, bestowing the same spirit on the 70. disciples his forerunners, which he sent likewise to preach by two and by two, when he gave unto them power to tread on Serpents and Scorpions, and over all the power of the enemy, and that nothing should hurt them, Luk. 10.19.  
Secondly, when he breathed the Holy ghost into his Disciples, when he commanded them by a second commission to go and preach unto all nations, baptizing them in the name of the Father, etc. john, 20.22. Mat. 28. And afterwards, when he replenished the 7. Deacons, Stephen, Philip, etc. and also Paul, Barnabas and Cornelius, with divers others, with the holy ghost, as we may read every where in the Acts. Now that he most properly deserved to be called holy, it is evident, not only by that which is already said in this behalf, but also showing himself so to be in all respects; not only as he was God, but also as he was man, holy in his conception; for he was conceived by the holy ghost, & overshadowed with the power of the most highest. Holy in his birth without corruption, and holy in his death without destruction; holy in his tentation, wherein he was victorious; holy in his transfiguration, wherein he was glorious; holy in his words, which were divine oracles; and holy in his works, which were heavenly miracles; holy in his prayers, which were fervent and faithful; holy in his preachings, for they were earnest and powerful; holy in all his afflictions, for they were pure; holy in all his actions, for they were perfect. Finally, holy in all his doings out and coming in. And therefore without all question, he only is the person who is here said of john to be Holy, and of whom, they to whom he writeth, received the foresaid ointment. Now for the use of this unto ourselves.  
First, for those that have already received the holy ghost, or any gift, grace, and fruit thereof, they must not brag, boast or be bold thereof, as so to presume of their own worthiness, as though they had obtained it by their own merit, when as they can neither possibly procure it of themselves, nor purchase it by any means; for every good and perfect gift cometh down from above from the Father of Lights, james, 1.17. Christ jesus, being the only bestower of this ointment, from whom it proceedeth, who hath promised it, and who hath prepared it for all those that are able and capable of such a blessing; and therefore let them remember what the Apostle saith, to pluck down the Peacock's feathers of all proud presumers, which are carried away with an overweening conceit of their own endowments. What hast thou, that thou hast not received? etc.  
Secondly, for those that have not at all this ointment, but want as yet such necessary graces as are meet for their calling, let them hold up holy hands, and lift up holy hearts unto him that is holy, especially upon the Lords holy Sabaoth day in Gods holy house, and by holy prayer to ask this holy ointment, and endeavour to be holy as he is holy, and to serve the Lord in holiness all the days of their life, and they shall certainly be endued with the holy ghost and heavenly spirit of God, and shall fully be replenished with all compliments convenient for their vocation, according to that promise of Christ, Luk. 11.13. That the holy ghost shall be given them that desire him, we must not then ask this ointment, that is the Holy ghost; neither of the Pope as the Catholics do, who challengeth arrogantly and presumptuously unto himself, to have authority to give the same, with all the gifts thereof; and therefore weareth a girdle about him, having seven keys, with seven seals hanging thereupon, according to the sevenfold grace of the holy ghost, of binding, losing, shutting, opening, sealing, resigning and judging.  
Paschal the second, Bishop of Rome succeeding Hildibrand, and more haughty than he, being the first that took unto him this girdle of vanity, contrary to the Apostles girdle of verity, putting it upon him as an ornament of his holiness, or rather as a monument of his blasphemy, and as a recognizance of his heavenly power, or as a resemblance of his hellish pride and presumption. Nor of Simon Magus, as his sectaries, the horrible Heretics, the Simonians did, who termed him & his strumpet Selene the holy ghost, as the Samaritans called him the great power of God, Acts, 8.10. Nor of the Apostles as Simon Magus himself did, Act. 8.19. because it is not in their power, nor of any other Saint or Sorcerer, holy or unholy, arch-heretic or Antichrist whatsoever. But of him which is here said to be especially holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in way of singularity and excellency above all other, who only giveth it, and in whose name, and for whose sake it is only given. And thus much and no more would I speak of these words, & so finish this first principal part of my text; but that our adversaries the Papists, who absurdly abuse this place, 
catholics.  as they do many other; wresting it to their Hypocritical purpose, and forcing it to 'stablish their Heretical doctrine, do urge me to contend with them in a matter contrary to manifest truth. Seeing that they are not ashamed corruptly to deprave these words, in confirmation of their forged Sacrament of extreme unction, and applying them unto themselves grossly after this manner: 
The Popish forged Sacrament of extreme unction.  That by this ointment, the Apostle here meaneth nothing else but extreme unction, and that it only appertaineth unto them, because they are Catholic, and that they have the same (as the Apostle saith) from him that is holy; that is, from their holy father the Pope and Bishop of Rome.  
First, therefore of their unction, what affinity it hath with this our ointment. Secondly, how fitly they may be called Catholics, as john termeth this his Epistle Catholic. And thirdly, what agreement there is between him that is here called holy, and their holy, or rather unholy Father the Pope. For the first, their extreme unction, the Catholics describe the same after this manner: 
The matter.  As for matter to consist of oil olive consecrated by a Bishop, the use thereof to anoile the sick above and beneath, forward and backward, upon the eyes, ears, mouth, nose, hands and feet; a man upon the reins of the back, and a woman upon the belly; filthy to speak of us, and more filthy to be done of them; because say they, concupiscence reigneth most in those parts. 
The form  For form, the words of the Priest in the time of the anointing, 
The use.  the effect thereof, to put away forgotten sins, and to purge all venial sin committed by misspending our senses; a Sacrament as they term it, comfortable to the soul, and healthful to the body, as far forth as it is expedient, the holy Ghost, strengthening the weak with grace, against the violent assaults of the Devil, and the fearful terror of death, other circumstances and ceremonies belonging here unto these. 
The circumstances & ceremonies thereof.  The minister thereof sent for by the patiented, who must first be confessed of his mortal sins and receive absolution, & then humbly desire for God's sake this extreme unction. And if happily the party want any of the forenamed members, then must the next adjoining parts unto the same be anoiled: for this reason as they allege, because they have those members grounded in the soul. But with this double caveat. First, that the persons that are capable of this unction, must be men and women, which have reason, discretion and devotion to require and request the same, and not babes or infants; and those, such as lie in peril of death by God's visitation, and not by violence of war, or at the time of execution. This Laurence Vaux, that compendious compiler in English, of Catholic Catechisms. But Kamnisius that Canon of Catholics, and pillar of Popery, in his Catechism first saith as concerning this unction; that we must believe whatsoever the Catholic Church hath constantly taught. Then he defineth the same after this manner: To be an holy sign instituted in consecrated oil, as whereby, heavenly virtue is applied to the sick for the health, not only of the soul, but also of the body by divine institution. I come as near his own words as I can, And goeth further in bringing in the testimony of of james the Apostle in confirmation hereof, Chap. 5.14. Is any sick among you? Let him call upon the Elders of the Church, and let them pray for him, and anoint him with oil in the name of the Lord, etc. This as a precept, and withal, alleging the example of the Apostles for practise thereof, Mark. 6.13. that they anointed many that were sick with oil, and healed them. And the Tridentine Council denounceth a fourfold Anathema, or bitter curse against all those that shall not acknowledge and accept the foresaid extreme unction as a Sacrament, with all the ceremonies belonging thereunto before mentioned. But Bellarmine the great Champion of Rome, and refiner of many gross errors of other drossy Papists, although he seem not in every respect to admit the former doctrine, but maketh exception of that place of Mark, as that the oil there, not to be the very Sacrament of unction, but only a figure, shadowing, and insinuation of the same. Herein warring and jarring from the rest of his fellows, in this answering unto his name: yet in effect doth he conclude and confirm that which the other said before. All which let us consider, and compare the oil of james with the ointment of john, and the Apostles anointing with the Priests anoiling. Theirs, a material oil of olives; ours, the spiritual ointment of the holy Ghost; theirs, hallowed by a Romish Bishop; ours, sanctified by the great Bishop of our souls, Christ jesus: theirs, outwardly anoiling the body; ours, inwardly anointing the soul; theirs, against corporal diseases; ours, against spiritual sicknesses; theirs, at the peril and point of death; ours, at all times and seasons; theirs, must needs have confession going before; ours, faith the only means to obtain the same; and theirs, not for infants in any wise; ours for babes, for so our Apostle calleth these that are here said to have this ointment.  
Now to try their extreme unction, how it is allowable by the touchstone of the word of God, and agreeable to the analogy of faith, 
Catholics high traitors against God  first in making it a Sacrament. First we accuse them of high treason against the divine majesty of God, for forging this and other sacraments & seals, when as he himself hath ordained and appointed but two only, as his Petty or Privy seal of Baptism, and his great or broad seal of Eucharist; for which, they may truly be termed Sacramentaries themselves, as they falsely call us. Secondly, in the matter and element thereof, they show themselves absurd, when as they say that a Bishop must needs consecrate the same, when as they make any common hedge-priest among them, sufficient to consecrate the greatest Sacrament of all other, as they will not deny of the Lords supper by uttering only these words; Hoc est corpus meum, which they therefore call the words of consecration. Thirdly, in the use ridiculous and filthy, in anoiling a woman on the belly, no holy action but an unseemly gesture, not to be named with pure lips, nor to be heard with chaste ears, for the form without form, the words of the Priest, not the written word of God, when as in every Sacrament the word ought to be added to the element. As Aust: 
Austin.  Addatur verbum ad elementum & fit Sacramentum. Fourthly, for the effect which they make double, both void and vain; the first for healing of the sicknesses, which never happeneth; the second for remission of sins, which is frivolous in two respects. First, because this is the effect of the Eucharist; and secondly, because it immediately followeth the absolution, & therefore altogether needless. Lastly, for all the rest of the circumstances and ceremonies belonging thereunto, being altogether fond and foolish; and the reasons thereof are rude and ridiculous, for the anointing of so many and outward members, or those adjoining unto them, when as a Sacrament as they cannot but confess, concerneth rather the soul and the powers thereof, than the body, and the parts thereof, for the patiented always to require it of necessity which oftentimes cannot be, when as sick persons most commonly lie speechless at the point of death.  
And again, in depriving those of the benefit of this their Sacrament, which seem to have most need thereof: As malefactors that are put to execution, and soldiers that die in wars, when as the Sacraments ought to be common to all that are capable thereof, for those places of Scripture which they allege for the foundation and confirmation thereof. As first for that of Mark, although herein they descent among themselves, some of them leaving this hold, as taking it to be weak for their defence, as the Tridentine Council; Bellarmine and others, who seethe not that the example of the Apostles maketh little for their purpose, being altogether extraordinary and miraculous, being an especial and peculiar prerogative power given unto them, for the time of their first receiviug of the Gospel, that by such works of wonder the simplicity of the word should be established by signs following, as it is Mark. 16.26. when if we should for their healing of the sick, attribute that to the virtue of the oil which is to be ascribed to the grace of the spirit of God, and gift of the holy Ghost, granted unto them by Christ himself. To add authority unto this calling, his Disciples should rather be called Apothecaries than Apostles, and this oil to be accounted not a Sacrament but a medicament, and rather an impediment than an Adiument to their miracles, which faculty by that manner and means to cure diseases, our Saviour did not vouchsafe to bestow upon the posterity of these primitive pillars of the Church, by any hereditary right and ordinary custom, but only for a season made it to be a seal unto the Gospel then preached. And secondly for that of james, which they abuse with common consent most superstitiously, corrupting the old institution, and blending with all new fangle inventions and very unskilfully usurping it as a continual tradition, and turning the temporary use thereof into a perpetual practice, without the warrant or witness of the word; thereby arrogantly assuming to themselves equal authority with the Apostles, and proudly presuming of the semblable spiritual power too too simply making that a Sacrament, which offereth unto us no other thing signified, which our faith should apprehend; but only that which was forthwith effected, even an healing, when as by as good reason, & for as good cause, they might make the clay made of dust and spittle by our Saviour, wherewith he healed him that was borne blind. The hem also of Christ's garment with which he cured the woman of the bloody flix and many others, Matth. 8. the chirchiefes and handchirchiefes that came from Paul's body, and healed many diseased. And finally Peter's shadow which likewise healed many, Act. 5.15. to be Sacraments, by making every mean of healing to be a Sacrament, as they have already filled the word with Sacraments, by making every mystery therein to be a Sacrament, and so to number not seven, but seventy Sacraments at the least. But this their Apish imitation of the Apostles, cannot bring in ure again that heavenly operation, which ceased 1500. years ago. 
james. 5.15.  And beside, it is manifest (if we mark the words of james) that it was not the force of the anointing with oil, but the efficacy of the prayer of faith that should save the sick, and therefore ought now only to be used both publicly and privately without others.  
And again, lastly the Apostle in those words, in the name of the Lord, setteth not the form of this their Sacrament, as Beliarmine will have it, but only giveth all Christians a proviso, how they ought to pray, that is not to use any Devilish enchantments, Magical charms, and idololatrical invocations, as doth john also give the like caveat unto them, 
john. 4.  unto whom he writeth in the conclusion of this his Epistle, when he saith: Babes, take heed of Idols; that is, from all idolatrous worship, service and invocation, but faithfully to call upon the name of the Lord, 
john 1.5. 12.  even the Lord only who he saith in the next verse 16. can and will raise up the sick. And thus much of their extreme unction how far it differeth from our ointment in this place. Now of the second point briefly, for challenging this ointment to themselves, because they are catholics and for that the Apostle entitleth his Epistle, 
Catholic Epistle, how taken.  a Catholic Epistle: john termeth his Epistle, so as it signifieth in the original as General, because it was not written to any particular Church, as Paul to the Romans, Corinthians, etc. or directed to any private person, as likewise to Timothy, Titus and Philemon: or as our Apostle john his second & third; To the elect Lady, and to Gaius, but in common, belonging to all the new borne Christians in that time: or likewise james both Peter and judes Epistles, but they not so Catholic, because they are of a particular Church, even Rome, which cannot be universal, because it is but a part or member of the whole Church (if we may call such an Apostolical Synagogue by that name) except we will term it Catholic, as the common woman, so named for her naughtiness. For neither can they be Catholic, according to the true original notation of the word, nor as the same more commonly and customably, then sincerely and sensibly, in the Ecclesiastical History and ancient Fathers is used for the Orthodoxi; that is, for those that were of a sound judgement in matters of faith. Neither Arrians, Donatists, Novatians, Pelagians, nor any other sort of Heretics, when as they are not so, but contrariwise such as have a tack and taste of these Heretics; and of all other whatsoever. And for the third and last thing which in a word we will conclude, how can the Pope be named an holy father, unless it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plautus calleth a bad fellow Homo sacerrimus, 
Catholic, so called why.  when as although he sit as God in the temple of God, showing himself that he is God; he is Antichrist, and exalteth himself against all that is called God, or that is worshipped, 2. Thess. 2.4. And who is full of the name of blasphemy, being drunk with the blood of Saints and Martyrs of jesus; 
A poct. 17.1.5.  and finally which is adversary and contrary unto him that is here called Holy, even unto Christ himself in all respects. As Beza hath very well and excellently set down at large in his book entitled Antithesis Papae & Christi, 
Antithesis papae & Christi.  to the which I refer you, for the further proof. And thus of these words, and of the whole first principal part of my text.   

And ye have known all things.  
In these words, as in my first division I have declared, being the 2. principal part of this my text, is contained in effect, that followeth upon the former as of the cause: which is first generally knowledge, then particularly an absolute knowledge, even 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 original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which as I said before of the other And and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the entry of my text, as that it is not to be taken as it is translated, not for a copulative, but for an exceptive; so here for a causal conjunction. And as to be interpreted But, so here For, and not And: as it is evident by many semblable places of the Scriptures, as Psal. 108.12. O help us against the enemy: and in the Hebrew, but to be translated, For vain is the help of man, likewise Esay the 6.4.5. Thou wert angry O Lord; and as it is in the original And, but to be interpreted, For we have sinned. So Luk. 1.42. in those words of Elizabeth unto Marie, Blessed art thou among women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the Greek but, in steed of for, for because the fruit of thy womb is blessed. Even so in this place our Apostle proveth, that they had the former ointment by an argument from the effect, as appealing unto themselves, they could not find and feel it to be in themselves, by reason of that wisdom & knowledge of the which they were made partakers; and that not shallow or slender, but complete and sufficient. But before we speak of this, 
Knowledge  let us say somewhat of knowledge in general; as to show what a notable gift of God knowledge is, and how greatly these to whom the Apostle writeth, are bound and beholden unto our Saviour Christ jesus, and how thankful and how dutiful they ought to be unto him for so great a benefit, and blessing bestowed upon them.  
First therefore for knowledge, although rude and rough-hewed Ajax in Euripides sometimes said as being a Martialist, 
Ajax in Euripides.  affecting arms, rather than a Mercurist given to the Arts, or rather in his mad mood to cross his wise and learned enemy Ulysses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That to know nothing, is the sweetest life of all. Again, 
Agricola de vanitate Scientiarun.  although Agricola writ a book of the vanity of sciences in comparison of the verity of the science of sciences, Divinity itself: And finally, 
Solomon.  although Solomon he say, That in the multitude of wisdom is much grief, and he that increaseth knowledge, increaseth sorrow, Eccle. 1.11. speaking this of human 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 altogether loath the same. Notwithstanding true is that old Greek Proverb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no sweeter thing in the world then to know all things. And therefore 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 between man and bruit beasts. For so saith the Psalmist, Man being in honour hath no understanding, but is compared to the beasts that perish, 49.20. and between blessedness and misery, as saith the same Prophet, Blessed is the man O Lord, whom thou instructest and teachest in thy Law, and between this life and the life everlasting: as our Saviour in the Gospel. 
john 17.3.  This is life everlasting to know thee to be the only true God, and him whom thou hast sent Christ jesus. This is that hath made many to waste their goods, weaken their strength, spend their spirits, intoxicate their brains, and abridge their life, according to that old Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And finally this is it, that hath caused, many to take great pains in travel, even to cross many seas and to compass many lands unto the uttermost coasts, quarters and corners of the world, not sparing to weary their bodies, to spend their years, and to leave their own country, that they might attain unto this. As it may appear in those two famous Philosophers, ancient Pythagoras and Divine Plato, 
Pythagoras. Plato.  of which the one travailed into Egypt to be instrucin Divinity, into Caldea to be taught Astrology, and into Metapontum to learn to make laws. The other into Italy to be instructed better in Philosophy by the Pythagorians, into Egypt where it is thought he read the books of Moses, into Sicise to see the fiery gulf of Aetna, and into Aethiopia and India among the Massagetes and Bracmans, to confer with the Dypnosophists and Gymnosophists, and to hear that noble Philosopher Hiarchas reading in his golden chair. But to leave profane Histories, and to come unto the Scriptures. This made the Queen of Saba, or the Queen of the South to come from the uttermost parts of the earth to hear the wisdom of Solomon, as our Saviour; 
Queen of Saba or South. Eunuch, Act. 8.  this brought the Eunuch from Candace Queen of Aethiopia unto jerusalem, to be instructed of Philip the Evangelist. This drew the wise men of the East from the farthest parts of Persia unto jewrie, 
The wise men of the East. Matth. 2.  to learn where Christ should be borne. This finally made the common people of the jews to flock and flow to our Saviour Christ jesus, even from all places, from every City, town and village, following him in great multitudes out of Galilee, 
Mat. 4.25.  Decapolis, jerusalem, judea, from beyond jordan, and the sea coasts of tire and Sidon, and that on foot, leaving their own houses and homes, hungry and thirsty, their bodies almost famished, and their souls fainting within them, only to hear the gracious words that proceeded out of his mouth, and to be taught the mysteries of the kingdom of heaven: of whom saith Augustin in this respect, Taedium accedendi studium audiendi superabat. And no marvel, seeing this is one of the especial graces, chiefest gifts, and fairest fruits or the holy Ghost, and spirit of God, which Christ jesus hath bestowed upon his church and the members thereof. And therefore 1. Cor. 12.8. is first placed wisdom, and then knowledge, as in the 1. Cor. 14.1. Among all spiritual gists, Paul preferreth prophesy, which cannot be without knowledge, as being an effect thereof, as without the which, we should blunder in blindness, grope as it were at noon day, and finally fall into the dark dungeon of error. As our Saviour unto the Scribes and pharisees in the Gospel, You err not knowing the Scriptures nor the power of God. First reproving them of error, & afterwards upbraiding against them the cause thereof, even want of knowledge; whereas contrariwise the having of knowledge is a light unto our feet, and a lantern unto our paths, whereby the eyes of our souls are opened, the understanding of our minds is illuminated, and the powers of our hearts are enlarged, to conceive and perceive those things, that belong both to this life, and the life to come. If then knowledge be such an excellent thing, with what study and endeavour, yea and with what pains and importunity ought we to labour to attain unto it? Even to leave no means, unwrought, no ways unsought, that we may be possessors of so precious a jewel, and so invaluable a treasure. And so to seek after knowledge, that we care not for it alone, and contemn all other things, as not so to stuff and puff up ourselves therewith; as that we do not as the Apostle forewarneth, Rom. 12.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to join with our knowledge, charity; with our science, conscience; with our speculation, practice; and with our contemplation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  action. This being that sweet coupling and lovely link, which the word of God commandeth and commendeth unto us, the one being frivolous and unfruitful without the other; as knowledge without charity to be nothing else but madness; as Festus thought of Paul's knowledge, when he objected against him; that too much learning had made him mad, or vanity, That knowledge puffeth up, but charity edifieth. And charity without knowledge, to be nothing else but a fond affection, and a devout dotage; but both these combined together like two twins with two wings equally poised, shall give us a speedy flight up into the heavenly air of the paradise of God; for the one being seasoned with the other, will make them both savoury and sweet in the taste, both of God and man. So shall there be neither error in our knowledge, nor default in our Action: which all Christians ought especially to look unto. As hereupon Aug: he saith; Cum cognitio & actio dona sint Dei, & beatum hominem faciant, sicut in cognition cavendus est error: sic in actione cavenda est nequitia. Errat autem quisquis putat veritatem se posse cognoscere, cum ad huc nequitèr vivat. De Ago Christi, cap. 13. 
Aug. de Ago Chri. cap. 13.  And therefore Peter giveth the like caveat unto those unto whom he writeth in the conclusion of his latter Epistle, and the two last verses: That seeing they had the knowledge of the Scriptures, they should beware lest they fall not from the steadfastness of the truth, by being plucked away by the error of the wicked; but should grow up more and more in grace and knowledge, 2. Pet. 3.17. But what shall we say to the counterfeit catholics of the Church of Rome? among whom, although they brag and boast of their knowledge and charity, it is nothing else but an Odissea of errors, 
Odissea errorum Ilias malorum.  and an Ilias of evils, that I may use the proverbs, although profane, yet properly applied unto them, whose knowledge is nothing else but ignorance, and their religion Idolatry, their learning error, their life evil, their doctrine heresy, and their devotion hypocrisy: who are blind leaders of the blind, telling the people that Images are laymen's books, 
Canis in precepi.  and teaching them, that ignorance is the mother of deuction, being themselves like the dog in the manger, and semblable to the Scribes and pharisees, of whom our Saviour: because they shut up the kingdom of heaven before men, neither going in themselves nor suffering them that would enter to come in, Mat. 23.13. And as those Heretics, of whom Aug: Superbi sunt, & non possunt discere, quia credere nolunt. De Ago Christi, cap. 15. or as he saith afterwards in the same book of the Manichees, Tam caeci sunt isti, ut scripturas manifestas non intelligant, aut tam negligentes salutis suae, ut omnino non legant, cap. 28. And as for the common sort of them, which are contemptuous recusants and Non communicants, are they not altogether nuzzled, and misled of them only in superstitious ceremonies, without any smack or tack of any sound Christian doctrine? As though the same concerned them not, persuading them to make more account of a mumbled mass and matins, then of the Divine truth of the Gospel. So that of them also may it be said in this respect, as Aug: in the same book and Chap: of the same Heretics, Sed isti homines decipiunt eos, qui negligentes sunt in Catholica fide, & ipsam fidem suam quae in scriptures manifesta est nolunt discere; & quod est gravius & multum dolendum, cum in Catholica fide negligenter versantur, Haereticis diligenter aures accommodant: by whose persuasion the simpler sort are so hardly confirmed in obstinacy and contumacy, that with the deaf Adder they will stop their ears, and will not hear the voice of the charmer, charm he never so wisely; that I may use the words of the Prophet Danid. Great therefore was the effect of this excellent ointment, whereby they were made partakers of so heavenly a blessing, an happy and thtise happy estate in comparison of those miserable Idiots, which dissolutely neglect knowledge of those wretched castaways, which stubbornly contemn so gracious a gift; and finally of those of the accursed crew, which of set purpose withstand and gamesay the truth of Christ's Gospel against their own consciences. Of which three sorts of the enemies of knowledge, there are too many in these days, which is most lamentable in this noon light of the Gospel: And this of knowledge in general.  
But to come to the very words of our Apostle, who saith not here, that they have only a bare and naked knowledge, but an excellent, absolute and perfect knowledge, even that they know all things; then the which there cannot be a more bountiful blessing bestowed upon any the children of God in this life, being the faithful performance of that sweet promise, which God made first by the Prophets in the old testament, and after in the new testament by Christ himself. As first that of Esay, 54.13. rehearsed by our Saviour, joh. 6.45. They shall all be taught of God. Again that of jeremy, 31.33. repeated by the author of the Hebrews, ch. 10.16. Behold, this is the new covenant that I will make with the house of Israel. After those days (saith the Lord) I will put 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 every man his neighbour, and every man his brother, saying; Know the Lord, for they shall all know me from the least of them to the greatest, etc. And lastly, not to heap up too many places to this purpose, that of joel. 2.28. alleged by Peter, Act. 2.17. And it shall be in the last days saith God, I will power out of my spirit upon all flesh, and your sons and your daughters shall Prophesy, etc. As thus the Prophets, so our Saviour in the Gospel joh. 14.26. where he setteth down both the cause and the effect. As the Apostle in this place: But the comforter which is the holy Ghost, whem the Father will send in my name, he shall teach you all things, and bring all things to your remembrance which I have told you. And the 15.15. Henceforth call I you not servants, for the servant knoweth not what his master doth; but I have called you friends, for all things that I have heard of my Father, have I made known unto you. Again, 16.13. Howbeit when he is come which is the spirit of truth, he will lead you in all truth. And even our Apostle himself in this self-same chap. that which he here affirmeth with all asseverance, ver. 27. when he saith, Ye need not that any man teach you, but as the same anointing 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 therefore but men, they could not know all things. Again, they being but Babes, as john termeth them oftentimes in this Epistle; that is, new plants in the garden of the Lord, young scholars in the School of Christ, tender novices in the house of God, and late converts to the Gospel, such as were freshly catechized in the Articles of the faith, and rawly instructed in the first principles and rudiments of Christian religion; who because they could not brook strong meats, were feign to be fed with milk as yet, and therefore could not have such a depth of knowledge, as to understand all things, being herein not unlike to the Hebrews; of whom the Apostle saith, Heb. 5.12. and 6.1. that they were so far from perfection, that they had need be taught the doctrine of beginnings. And again, how could these men know all things? when as the very Apostles of our Saviour themselves, although they had been Christ's continual Disciples, and were daily taught of him both publicly and privately, by the space of three whole years and more, bewrayed themselves oftentimes in the Gospel, to be merely and miserably ignorant in many matters and mysteries of the common salvation; yea even after they had received this ointment, that is, were inspired with the holy Ghost. As Mat. 16.6. when as our Saviour giving them a caveat to take heed, and beware of the Leaven of the pharisees and Saducees, they ignorantly misunderstood him to have spoken of the material leaven of bread, and not of the spiritual leaven of false doctrine and heresy. Again, when as they could not understand that plain parable of the tars, but must needs have our Saviour to expound the same unto them, Matth. 13.36. Notwithstanding our Saviour had told them before, that they might mark the better, that it was given unto them to know the mysteries of the kingdom of heaven, but to others it was not given, verse, 11. Again, when as our Saviour telling them apart by the way as they journeyed with him, Behold, we go up to jerusalem, and all things shall be fulfilled to the son of man that are written by the Prophets; for he shall be delivered unto the Gentiles, and shall be mocked and spitefully entreated and spit upon; and when they have scorned him, they will put him to death: but the third day he shall rise again. They notwithstanding understood none of these things, and this saying was hid from them; neither perceived they the things which were spoken, Luke. 18.31.32.34. beside many other infirmities, wants, and errors, which were too long to rehearse, and by which they made our Saviour and their Master ashamed of them, every where mentioned in the gospel: yea and the chiefest among them even Peter and john, who were accounted pillars, even by Paul's confession, Gal. 2.9. First for Peter, although Aug: call him Aries gregis Dominici, even the bellwether of Christ's flock; yet what saith the same learned Father of him, reckoning up his negligences and ignorances, if not greater 'scapes and fouler faults, saying; Come in mari titubasset, cum Dominum carnaliter à passione revocasset, cum aurem servi gladio praecidisset, cum ipsum Dominum ter negasset, & cum in simulationem postea superstitiosam lapsus esset. De Ago Christian. cap. 30. And for john also, although he leaned on Christ's breast, of which as a learned father saith, he squeezed out much matter of profound wisdom and knowledge, and is called the divine, as being the chiefest Divine of all other next unto our Saviour Christ jesus himself. And therefore resembled also to an Eagle, for soaring aloft above the rest of the Evangelists, to the highest mysteries, to the kingdom of heaven. Yet how evidently did he together with his brother james, 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 kingdom of heaven; neither knowing what he generally asked, nor understanding particularly, what it is to be on Christ's left hand, Mat. 20. And afterwards, when as he so grossly erred, not once but twice, even in the midst of his Revelations, in not knowing an Angel from Christ jesus himself; and therefore would have worshipped the creature for the Creator, Apoc. 19.10.22.8. Moreover, the very Angels themselves know not all things, although they be called Cherubins in the Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their perfect & absolute knowledge above all other creatures, as it is manifest, Ephes. 3.10. where it appeareth, that the fellowship of the mystery, which from the beginning of the world had been hid in God, was but now, that is in Christ's time and not before, made known unto powers and principalities in heavenly places; yea and Christ himself is said by the Apostles, not to be seen of Angels, but after a while, even after his manifestation or incarnation in the flesh, and then justified in the spirit, then seen of Augels, etc. 1. Tim. 3.16. Furthermore, when as our Saviour Christ jesus himself, as he was man, knew not all things, as he confesseth of himself in the Gospel: That of that day and hour, speaking of the last day of his second coming to judgement, knoweth no man, no not the Angels of heaven, but my Father only, Matth. 24.36. and as Mark, hath neither the son himself, 13.31. And therefore saith our Saviour again, That to know the times and seasons, hath the Father only put in his own power, Act. 1.17. Lastly, how could these men know all things, when as Paul saith, that our knowledge is unperfect, and that we know but in part now, that is in the world; but that then, that is hereafter, in the life to come, we shall know even as we are known, 1. Cor: 13.12. And again, the same Apostle before in the same Epistle saith, That if any man think that he knoweth any thing, 
1. Cor. 8.2.  he knoweth nothing yet, as he ought to know; yea and this modesty, had the learnedst and the wisest of all the heathen Philosophers, by the Oracle of Apollo himself, even Socrates to acknowledge of himself, that this one thing he knew, that he knew nothing. What then shall we say to all this? Even briefly, and in a word, thus: That for the knowledge they had, and for all those things they knew, of which no doubt they had a great measure, by the benefit of the anointing which they had received, they did not know the same of themselves as of their own wit, labour, industry, desert, or dignity, but that they were endued therewith, by the gift and grace of the holy Ghost; and that therefore they were humbly, and thankfully to refer and resign all their understanding unto the spirit of God, by whose blessing they had received the same; or else thus, all those things which they knew, were neither erroneous lies, nor false fables, nor human precepts, nor unwritten verities, nor doubtful dreams, but the sound and wholesome, sincere, & holy truth of Christ's Gospel, infused in their souls, by the sweet influence of this precious ointment, and instilled into their hearts by the heavenly dew of divine grace. Or again thus, that indeed they perfectly knew all those things, that were necessary unto their soul's health and salvation; that is, Christ and him crucified, jesus and the Resurrection, which was so sufficient for them, as that they needed no other secular know ledge or carnal wisdom, of any human and profane Arts, and sciences whatsoever; for as a learned writer saith, The Apostle writeth not here unto these Christians. Adulatoriè tanquam ad elementarios, as flatteringly, to sooth & smooth them up in their infancy and ignorance, for he oftentimes termeth them babes, not as carnal or as babes in Christ, but as spiritual; not such as Paul calleth the Corinthians, 1. Epist. 3.1.2. to whom he gave milk to drink, and not meat to eat, but such as he would have had the Corinthians to be, 
1. Cor. 14.20.  not children in maliciousness, but in understanding, of ripe age, nor yet vaingloriously to vaunt or boast himself of them being their Doctor, as a bragging schoolmaster of his good scholars, that profit underneath him, because afterwards verse 27. that they had no need that any should teach them, for he arrogateth nothing unto himself, but attributeth all unto to Christ jesus, when as he telleth them as it is in my text, that they have known all things, not by his instruction, but by the unction of him that is holy. And therefore also in the 27. ver. he saith again, that the anointing that they had received, and dwelled in them, did teach them all things. Neither is this to be marveled at, that they should be said of our Apostle to have known all things, when as they knew but Christ only, and those things that concerned the common salvation, which to know was all sufficient for them, & would alone without any supply of other knowledge whatsoever, bring them to eternal life. For so our Saviour, This is life eternal even to know thee to be the only true God, and him whom thou hast sent, Christ jesus, joh. 17.3. And therefore Paul ingenuously professeth no other knowledge, although he did abound in all human learning, and that with a protestation, saying: God forbidden, that I should rejoice in any thing, but in Christ and him crucified: for as Christ the only holy one, is the scope of all the scriptures, both being the complement of the Law, and the intendiment of the Gospel So to know him, is to know all things, whatsoever Scripture can teach us, or nature can tell us; wherewith God will enlighten us, or man can learn us. So that in this respect, are those two old Proverbial verses found true, 
Hoc est nescire sine Christo plurima scire,  
Si Christum bene scis satis est si caetera nescis.  As for the secular knowledge of other worldly things, it is either superfluous or superstitious, vanity, or curiosity, 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 unto sobriety, and will not dare to learn that which God will not vouchsafe to teach, and will not offer to open his care to hear, that which the holy Ghost will not proffer his mouth to utter, even the profound mysteries, deep judgements, and secret counsels of the hidden will of God. Of which, saith both the Prophet and the Apostle, His judgements are unsearchable, and his ways past finding out, Esay 40.13. Rom. 11.33. Nor again, by labour and industry, to seek to get the sound knowledge of foolish trifling things, which rather swim in the brain with puffed vanity, then sink down into the heart with sound verity: like him in the Poet, Qui magno conatu magnas nugas egit: such trash and trumpery which Paul biddeth Timothy and Tytus to beware, that they give no heed unto them, 1. Tim. 1.4. and 4.7. and 6.25. and 2. Epist. Tim. 2.16. and Titus 3.9. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aniles ineptias, profane fables, vain babblings, old wives tales, endless genealogies, oppositions of science, falsely so called, foolish questions and brawlings about the Law, which are unprofitable, and breed contentions and controversy, rather than 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 unto whom our Apostle writeth, seemed to be ignorant; yet was that true in them, which john here saith, that they knew all things, that is, all that concerned the salvation, edification, and consolation of their souls. According to that of Solomon, Prou. 28.5. That wicked men understand not judgement, but they that seek the Lord understand all things, and if any man marvel at this, let him also marvel, how David of a homely shepherd, 
Shepherd's Prophets.  Elizeus of a rude ploughman, and Amos of a rough-hewed herdsman, Moses of a stuttering stammerer, jeremy of a tender child, and Daniel of a young stripling, could become zealous, and learned professors and Prophets, full of heavenly and divine knowledge. And how Peter and Andrew, james and john of simple fishermen, 
fishermans Apostles.  Matthew of a simple publican, Paul of a poor tentmaker, and all the rest of the Disciples of Christ, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the high priests of the jews termed them, might be endued with such rare gifts and graces, and be made the holy Apostles of our Saviour. And finally how Stephen and Philip, of mean Deacons, the lowest degree belonging to the ministry of the Church, should become excellent Evangelists, and so powerful in the word and spirit, as that the one could confute all the learned Rabbis in the Synagogues of jerusalem, and the other confound that great Sorcerer Simon Magus in Samaria, whom the people called the great power of God, Act. 6.9. and 8.9. even as Christ himself, although deemed of the jews, a Carpenter, or a Carpenter's son, and brought up homely under his poor parents, until he began to be thirty years of age, as it is in the Gospel, Luk. 3.23. was notwithstanding the word and wisdom of God his father, in whom were hidden all the treasures of wisdom and knowledge, as the Apostle, and therefore preached the Gospel with power unto the poor people. But how, and why attained he this so great a gift? even as he himself rendereth a reason, both of his own absolute sufficiency, and of his heavenly 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 Gospel unto the poor, because the spirit of the Lord was upon him, and did anoint him. Even so they did know all things by the especial grace of the spirit of God, which had led him in all truth, by the inward inspiration of the holy Ghost, who had enlightened their hearts from above, and by the divine doctrine of Christ jesus our only Rabbi, Doctor, and Master; and by the painful ministery of john himself, an holy Evangelist and Apostle, an heavenly Prophet, and Divine. The spirit of God, in showing and setting forth his vigour and virtue, in more full manner and plentiful measure, in that golden time of the primitive Church, then in this last and leaden age of the world: yea that I may use Augustine's words, in this flood of iniquity, and frost of charity; wherein there was never more preaching and teaching, and yet never less learning, nor worse living; insomuch, that I fear me, that may be truly said of most of us, which Paul sometimes said to some of the Corinthians, 
1. Cor. 15.4.4.  That they have not the knowledge of God, I speak it to their shame. And that I of myself may say with Peter, when our Saviour Christ being in his Ship, bade him cast out his net, to make a draft; that I have laboured not one whole night only with him, but many days and nights, nay many years, and have caught nothing, no not one soul by the bait of the word, into the net of the Church of God. For to make a trial of this matter by the fruits and effects of the Gospel, now so many years publicly and painfully preached amongst us, what profit and proceeding in the course of Christianity? what growth and increase of knowledge in the word of God is there found amongst us? May it not be said of us, as the Philosopher of the Athenians, That they did degenerate, decline, 
The Athenians.  and by degrees descend 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 lovers of wisdom; after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jangling rhetoricians: and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrangling Sophisters. So we to have been for learning in the beginning of the preaching of the gospel, Chatechistae, teachers of others, as every householder ought to be in his own family. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-conceited of that little knowledge that we had, as that we cared for no more. Afterwards Catechumeni, such as had need to be taught ourselves; and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even stark Idiots, altogithèr rude and ignorant. And for living: first Martyrs, such as would not stick to seal the truth with our blood, with the the Saints of God. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zealous, but not so hot as that we could abide the fiery trial with the Ephesians, who forsook their first love, Apoc. 2.4. Afterwards lukewarm, neither hot nor cold with the Laodicians, Apoc. 3.16. Lastly, Libertines, according to the common course of carnal gospellours. Yea do not the wisest and chiefest amongst us, that should be precedents and patterns unto others, do they not as it is in the Greek Proverb, 
Proverb.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Having their hand & heart on their halfpenny, in contempt of God and all Godliness, prefer their own private profit before the spiritual service of God, making their money their Mammon, and their gold their God, contrary to the precept of our Saviour in the Gospel: 
Mat. 6.33.  First seek the kingdom of heaven and the righteousness thereof, and all other things shall be administered unto you. Herein not unlike the Romans, whom the Poet scoffingly taunted with that Hysteron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O cives cives quaerenda pecunia primum, virtus post nummos: And how do parents and governors bring up their children, and those that are committed to their charge? not as God's darlings, according to the counsel of Paul Ephes. 6. in the institution and information of the Lord; but as young worldlings, training them up in covetousness, how to get and gain; and that unrighteously, que iure quaque iniuria per fas nefasue, by hook or crook, by right or wrong, they care not how. Herein likewise semblable to the former profane people, as the Poet also complaineth in his time, when he crieth out and saith; 
Hoc monstrant vetulae pueris poscentibus assem,  
Hoc discunt omnes ante alpha & Beta puellae.   
Some because of the impossibility which these words seem to pretend, reading this last word of my text, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to divers copies, because it is so found in the Syriac, affirm these words to be understood of the knowledge of men, & not of the knowledge of things, as that they had the spirit of discretion, even 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 know Antichristians from Christians, to be such by john's definition which deny jesus to be Christ, verse, 22. False Prophets from true, being ravening wolves in silly sheep's clothing, even by Christ's rule of the fruit and effect of their works, Mat. 6.15. Dissembling Hypocrites from sincere worshippers of Esaie and our saviours warning, even such as honour God with their lips, when their hearts are far 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 have gotten and gathered, by having their wits exercised through long custom, to discern between good and evil, as the Apostle to the Hebrews, Chap. 5.14. which power of the spirit our Saviour Christ declared, when as he called the ruler of the Synagogue, Hypocrite, who took indignation, that our Saviour should heal the people on the Sabbath day, Luk. 13.15. And when he called Herod Antipas a fox, knowing full well his subtlety in sending for him to show him a sign, as he pretended, but indeed to put him to death as he intended, Luk 13.32. And lastly, when as he could discern judas Ischariot from all the rest of his Disciples to be a thief, a betrayer, and a Devil, joh. 6.70. And this gift of the holy Ghost did Peter give evidence to be in himself, when as he could separate that pair of hollow-hearted Hypocrites, and half parting dissemblers, Ananias and Saphira, from all other the sound christians, and faithful believing brethren in their time, Act. 5. As also in Simon Magus, whose heart he sounded to the bottom, when as he would have 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 gall of bitterness, and bond of iniquity, Acts, 8.21.23. This did Paul likewise show towards Elimas' the Sorcerer, in unfolding his hypocrisy before his face; and saying unto him, O full of all subtlety and mischief, the child of the Devil, and enemy to all righteousness; wilt thou not cease to pervert the strait ways of the Lord? Acts, 13.10. Which gift of discerning of spirits, was not only found to be in Christ himself and his Apostles, but also in Moses himself and the Prophets. As in Moses when he knew and understood, that Eldad and Medad that prophesied in the host of Israel, were the true prophets of the Lord, whom jehosua suspected and misdeemed to have been false prophets, Numb. 11. As also Elizeus, when he knew the Hypocritical mind of Gebezi, telling him that his heart was with him when he went to Naaman the Syrian, 2. King. 5.26. And finally in john the Baptist, when as for their horrible Hypocrisy, he called the pharisees and Saducees, Generation of Vipers, and told them what they thought in their hearts, by soothing and smoothing up themselves, for that they had Abraham to their Father, Mat. 3.9. And not to these only, but to many other the faithful and elect about this time, was this exceeding gift communicated, & that necessarily, for the strengthening and establishing of themselves, being as yet but new-born babes in the house of God, amid so many upstart schismatics, Heretics 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 internal of the spirit: of both which they were made partakers; and that in great manner and measure they might discern and make difference between the false Doctor and the true teacher of the Gospel, even to try before they trust, and to touch before they take, to examine before they embrace, and to be sure of the soundness and sincerity of any doctrine, before they believe and accept it. According to the counsel and commandment of our Apostle, afterwards to these men, to whom he here writeth in his Epistle; that they should in exercising this grace given unto them, when he saith, dearly beloved, believe not every spirit, but try 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 watchword of warning. A token of trial.  And after this watchword of warning in the former verse, he giveth them a token of trial in the next verse: Hereby shall ye know the spirit of God; Every spirit that confesseth that jesus Christ is come in the flesh, is of God, 1. joh. 4.1.2. etc. Yea how behoveful this was, our Saviour himself telleth us in the Gospel: That there should arise false Prophets and false Christ's, and should show great signs and wonders; so that if it were possible they should deceive the very elect, Mat. 24.24. Luk. 17.14. But not to dwell any longer in this matter, howsoever these words may after a manner be thus taken, fitly according to the Analogy of faith, yet is the former sense far more proper, as coming nearest to the meaning of the Apostle, and sentence of the Scripture, and to the which I myself do in judgement rather incline, being indeed nothing else but an holy Hyperbole: All things, 
All, for many.  here taken for many things, as it is usual every where in the Scripture. As for example, and semblably as in this place: All judca all jerusalem, and all the Region round about jordan; went out into the wilderness unto john the Baptist, not all, and none, lest which had been unpossible; but many, and all for the most part, Mat. 3.4. As likewise Luke, in that his definition of the Gospel; To be a treatise of all things which jesus began to do and teach: by all, meaning the especial things, which were worthy to be written of him, and necessary to be known of us, Act. 1.19. For otherwise, the whole world could not contain the books that should be written of him, as joh. 21.25. And finally as Paul, That God will have all men to be saved, etc. All, 
1. Tim. 2.4  not collective, but distributive: Non pro singulis generum, 
Rom. 5.14.18.  but pro generibus singulorum; or else all for many, as the same Apostle. All men justified, verse, 18. and yet but many, ver. 14. Our Apostle signifying hereby, that they had a great increase and plentiful measure of knowledge, yea such and so great, as that they needed not any further instruction, having been already fully informed in all things necessary unto their Salvation. As the Lord bethanked, the like may be said of many amongst us in this time, of the noon light and sunshine of the Gospel, who although they be but hearers of the word, yet in comparison of the lamentable ignorance of such blind guides (which have been heretofore in the time of Popery, in whom was required no more than this, Qui bene Can: Con: Le: poterit is praesbiter esse: which must needs be the cause of the gross superstition, and palpable darkness of former ages) may be accounted in respect of their learning in the holy Scriptures, which they have gotten by the blessing of God and their own diligence, through their continual hearing, reading, conference, meditation, and exercise in the word; not Disciples but Doctors, not Scholars but teachers, not young novices, but perfect professors in the Church of God, being not only sufficient to render an account of their faith, as Peter requireth in every Christian, but also both apt to catechize the ignorant, and able to confound the adversary, as Paul requireth in every Pastor. So that now if ever in this last age of the Church, is as it were the ripest harvest of the Lord, the complement of the ancient prophecies, and the fulfilling of the former promises. There remaineth now no more but this, even the expecting of the coming of the Lord of the harvest himself, of whom all the elect and the faithful may reap and receive that reward of their knowledge, which our Saviour himself hath set down in the Gospel, even life everlasting, which God the Father grant us, 
john. 17.  who hath promised the same unto us in his word, Christ jesus give unto us that hath purchased the same for us by his blood, and the holy Ghost bestow upon us, who hath confirmed the same by this unction: To whom, being three persons, and one immortal, invisible and only wise God, be all praise, honour, glory, power, dominion and majesty, both now, and for ever, Amen.  
FINIS.    

A FESTIVAL SERMON ON THE Nativity of Christ.  1. TIM. 3.16. And without controversy, great is the mystery of godliness, which is God, manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. 
THE Apostle Paul, writing to his scholar Timothy, whether Elder or Evangelist, Doctor or Pastor, Bishop or Archbishop of Ephesus in the primitive church; after he had described unto him in most lively, flourishing, and orient colours, the office both of a Bishop and Deacon, the two most necessary functions in the Church of God, established by Christ, with all the adjuncts, properties, qualities, duties, and compliments belonging unto them, both from the beginning of this chappter unto the 15. verse thereof; and to what end and purpose? even that Timothy might know how to behave himself in Paul's absence, in the house of God. Which house of God, because he mentioned it, he taketh occasion to define the same, even to be the Church of God, the pillar and ground of truth. And taking his hint as it were from the last word of the definition, in the verse immediately before, which is truth; he taketh the like occasion to define the same truth, and so as it were descending down from one thing unto another; 
The parts of this text  first defineth what that truth is, although he call it by another name, even Godliness, and then setteth down the parts of it. But before we come either to the one or to the other, he prefixeth a Preface before. So that this text might seem to consist of three parts: 
Preface.  of a Preface in the first words. Without controversy: of a definition of Godliness or truth in the next, 
A definition  Great u the mystery of Godliness: and finally of a description, 
A description.  or rather an enumeration of the parts thereof, being six in number: Which is God manifested in the flesh, iustafied in the spirit, etc. So that if you will, you may call this text a short sum or symbol of our faith, or an half creed containing 6. Articles, or a small Catechism consisting of 6. parts, or a breviary of christian religion comprehended in 6. principal points, or an Epitome of the Gospel comprised in 6. Aphorisms of divinity: to conclude, it may be termed the tree of truth which hath 6. branches, 
The tree of truth.  the first and lowest branch toucheth the earth, and the highest and top branch reacheth to the heavens, not unlike to a pleasant fountain or wellspring, that divideth itself into six streams. But of these things severally as they lie in order in the text.  

Without controversy.  
It is the common course and custom of the holy ghost, and of the holy prophets and Apostles, the penclearkes and secretaries of the spirit of God, thorough out the whole Scriptures, whensoever they mention any matter of weight or moment, whither it be wonder or miracle, strange in our eyes and hard to be beleevede; or oracle and mystery, dark to be conceived, and obscure to be understood; or an heavy judgement and punishment to be powered upon the wicked; or a gracious benefit and blessing to be bestowed upon the Godly, or any other thing that doth most nearly concern our soul's health and salvation, before they pronounce the one, or denounce the other; to the comfort and consolation of the elect, and to the terror and horror of the reprobate; to prefix a preface before the same for to rouse up their heavy souls, to waken their sleepy hearts, to quicken their dull spirits, and to stir up their deaf ears, heedfully to hear, and reverently to regard that which followeth; that they might make use and take profit, in faithfully believing, and willingly allowing and approving that which God commendeth and commandeth in his word. As namely that most ordinary preface, both in the old & new testament; Ecce, Behold, as also that so common among the Prophets, Thus saith the Lord: likewise that so often in the Gospel of our Saviour: I say unto you: and verily I say unto you: and again, verily, verily I say unto you. And finally that which is so usual with Paul, to keep ourselves within the compass of our Apostle, and of his Epistle; yea this first Epistle to Timothy, It is a true saying, and by all means worthy to be received, 1.15.3. 1. and 4.9. But this which is here used, passeth all the rest, being an affirmation of the Apostle with all asseverance, and a confirmation with all assurance: Signifying hereby, that the matter which followeth, is without all doubt, question, or controversy; yea as the word itself purporteth in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc est certum, compertum, concessum, confessum ab omnibus, as being certain sure, granted and confessed of all men: and that therefore it is to be attended on diligently, received carefully, & kept faithfully. Against which if any object, that this is not only not granted of some, but a so utterly gainsaied, and not only doubted of, but flatly denied of many; as first of Atheists, who neither acknowledge God nor Christ. Secondly of the jews, to whom this mystery is an offence. Thirdly of the Gentiles, to whom this Godliness is foolishness. Fourthly Turks and Saracens, to whom this truth is a fable. Fiftly of Heretics, to whom this doctrine is nothing else but error and falsehood. As namely, of the Martionites, that deny Christ to be manifested in the flesh; of the Arrians, that deny him to be justified in the spirit; of the Saducees, that say there are no Angels nor spirits: and therefore that Christ could not be seen of Angels. As also some Infidels, who never yet heard of Christ: and likewise many worldlings, which never as yet believed on Christ. And lastly of the Apellites, Christolites, and Carpocratians, which gainsay Christ to have been taken up, and ascended into heaven, but only his Godhead and Divinity; and if any part of his humanity and manhood, than his soul only, and not this body, which they affirm to be resolved into the four Elements: and therefore not this Scripture, nor no part thereof to be without controversy. It may be answered, that as Paul himself that wrote this, was the faithful servant of God; and as Timothy to whom this was written, was likewise a faithful Pastor of the Church; even so that the Apostle doth aver and avouch this in the person and behalf of all the faithful; the children of God, the members of Christ, the converts to the Gospel, the numberof the elect, the professors of the truth, the believing brethren, as otherwise, not regarding and neglecting the crooked and corrupt judgement of the world, and the contrary opinion of the faithless, which are alients and strangers from the commonwealth of Israel, as being without God in Christ jesus, who by reason of their ignorance do dwell in darkness, blunder in blindness, and grope as it were at noon day, which neither care to learn nor can believe, because of their disobedience; and therefore casting them off, as it were in a reprobate sense. For according to the Philosopher, There is no reasoning with them that deny the principles of Art; so there is no teaching of them that gainsay the Articles of our faith. But as he also saith concerning the human sciences, Oportet addiscentem credere; that is, He that will learn, he must believe. So in the principles or fundamental points of true religion, it is first requisite and necessary, that a Christian man be fully resolved, that they are true before he be instructed in them. And so no doubt are all the good and the godly, the elect and the faithful, thoroughtly persuaded of the whole Scripture of God, given by divine inspiration, that it is most certain and true, and every part and parcel thereof; and therefore do give their assent and consent thereunto, not only with their heart believing it, but with their mouth confessing it, with boldness professing it, with zeal protesting it, and finally with their lives witnessing it, becoming not only belecuers, but also confessors and Martyrs of the same. So that our Apostle Paul might say safely and sooth, writing unto such in way of preface, to prepare them to attention and intention, and without all contenrion, and to put them in mind of that wherein they before had been instructed and informed. Without contrcuersie, as being a matter above opinion without prejudice, and past all peradventure, as containing nothing else in it, but demonstrations in Divinity. And thus much of the Preface or preparative of the Apostle. Now of the matter or mystery itself in the next words.   

Great is the mystery of Godliness.  
In these words it contained the second part of this text, 
Mystery of Godliness  even a short summary, sound and absolute definition of true religion, and the doctrine of the Gospel comprised in the whole new Testament, here called of the Apostle Godliness, as he termeth it, in the last words of the former verse Truth, being both one, as he likewise calleth it often by the same name, even in this Epistle to go no further. As in the chap. following, 4.7. Cast away profane and old wives fables, and exercise thyself unto Godliness. And again in the 8. verse next after, Bodily exercise profiteth little, but godliness is profitable to all things, etc. And thirdly, Chap. 6.6. Godliness is great gain, etc. In all which places mark a threefold notable comparison and opposition. First, between the vanity of profane fables, and the verity of sincere Godliness, in respect of the matter they both contain. Secondly, between the profit of the one and of the other, the one little, the other great; the one to a few things, the other to all things: as also of the promise, the one of the life present, the other of the world to come, in regard of the effects that follow them both. But especially in the third place, where it is: secondly called and accounted great, here a great mystery, there a great gain; conferring and preferring it before all earthly gain, as being the chiefest good thing in this world, because it is without contention and with contentment. As in comparison whereof all wealth here on earth is but poverty, all lucre loss, all advantage damage, and this in respect of the reward that belongeth unto them both. Being all one indeed with that pure religion and undefiled before God, even the Father which james describeth. 1.17. to consist in visiting the fatherless and widows in their adversity, and to keep a man's self unspotted of the world; but with this difference, that james speaketh there of the practice, and Paul here of the contemplation; the one of the use, and the other of the knowledge, he of the doctrine therein comprised, our Apostle of the life therein commended. And here termed Godliness, as it is oftentimes in the Scripture for three reasons. As first in respect of the cause from whence it comes, which is God, from whom every good and perfect gift proceedeth; and therefore this most heavenly grace, much more of all the rest: for otherwise of ourselves, how can we attain unto so divine a blessing? being all such fools as the Psalmist, 14.1. describeth, which say in their hearts (howsoever otherwise we speak with our mouths) That there is no God. And those wicked ones, which the same Prophet mentioneth, which have not God in all our thoughts. Finally, those ungodly persons which David likewise inveigheth against, which have no fear of God before our eyes, except the Lord of his great goodness, power his spirit, plant his fear, root his faith, and engraft his grace in us. For although we have three sorts of preachers, 
3. sorts of preachers.  which do nothing else but preach & proclaim God unto us. As first Nature, 
Nature.  which is the unwritten law of God in our hearts, even our own consciences, which cannot but confess and acknowledge even by natural instinct only, that there is a GOD, and that one and alone true God, of which the blessed Apostle Saint Paul, Romans the 2.15. which was the first and general Preacher unto all mankind. The second preacher is the whole world, and all the works that are therein, 
The world.  which first offer and proffer themselves unto our eyes, to view and see as in a looking glass, the most mighty maker and creator of them: and secondly unto our hearts, to give us to understand and pereeive, that there is some excellent workman and founder of this goodly Theatre, and Royal Exchange: and finally to teach and tell us, that he that framed and fashioned all these things, was God himself. Of which second preaching David, Psal. 19.1. The heavens declare the glory of God, and the firmament showeth forth his handiwork. And of which Paul, Act. 14.17. when he saith, God left not himself without witness. And again, Rom. 1.19. and 20. when he more fully saith, as that which may be known of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is manifest in his works the invisible things of God, that is his eternal power and Godhead, being seen and considered by the creation of the world. 
The word of God.  The third preacher is the word of God itself, wherein God himself, his goodness, and glory is preached unto us most plainly, proclaimed loudly, and described fully, and that so perfectly, as neither he will require, nor we desire any more knowledge as concerning him, wherein we may bcholde him most clearly, better than by the light of nature, which is as it were in the night, and darkly in comparison, and that more cuidently then in the looking-glass of his works, which is but of steel, and therefore divine in respect, when as in this as in a mirror of Crystal, God is seen openly and face to face, and especially in the word of the Gospel, the vail of the temple being rend, and Moses' vail being taken away. As our Apostle, 2. Cor. 3.18. Notwithstanding, I say all which preachers and proclaimers, common criers and public witnesses, which evidently testify and certify us of God, yet are we so deaf and dull, that we will not nor cannot hear, except the Lord boar our ears with the piercer of his spirit, as he did the ears of David, as he confesseth of himself, Psal. 40.6.  
Secondly his Truth is also called here Godliness, 
Truth.  in respect of the subject matter which it containeth, which is indeed nothing else but God, and that one God in unity of substance, and three in trinity of persons, and all that is to be known of us concerning him, not concealed in his secret will, but revealed in his manifest word; even that which our Saviour termeth, Matth. 16.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, the things which are of God, and not of men: which Peter understood not when he gave ill counsel to our Saviour, and therefore was worthily reproved and called by the name of Satan, because he savoured them not. And Paul, 1. Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things of the spirit of God, which carnal or natural man cannot perceive or conceive, because they are foolishness unto them; neither can they know or understand them, because they are spiritually discerned: Again which Christ nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even heavenly things, which are opposite and contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly things in the same verse, and finally that which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these words of eternal life, job. 6.68. which may be said to be the science of all sciences, being the knowledge of the only true God, and of him whom he hath sent, Christ jesus, being of itself life eternal, joh. 17.3. Yea as Aristole termeth his Logic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so may it be called, even not the instrument of all instruments, but the instruction of all instructions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the hand and holdfast of the power, and horn of our salvation.  
Thirdly and lastly it is called Godliness, of the end or effect, because it maketh or aught to make us to live a godly life: for as first David saith of the Law, Psal. 19.9. and of the judgement thereof, that they are true and righteous altogether; and than Paul, Rom. 7.17. that the law is holy, and the commandments holy, just, and good. So Paul of all Scripture, which is given by divine inspiration of God; That it is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolutely perfect to every goodworke, 2. Tim. 3.17. but especially of the Gospel, which is the grace of God, 
The Gospel.  that bringeth Salvation unto all men, and teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, 2. Tit. 11.22. which neither the golden sentences of Pythagoras, nor the Ethnic Ethics of Aristotle, nor the profane Morals of Plutarch, nor the virtuous Tables of Cebes, nor the studious offices of Tully, nor the wise politics of Lipsius, although they show the way of living well, and contain in them notable and excellent precepts of civil conversation, in all kind of good manners and behaviour, are able to effect, but only this powerful word of Godliness, which can convert the soul, and make a man on the earth, to be as an Angel in heaven, before whom all religions and professions which carry the name of piety and Godliness, are confounded, and fall as Dagon did before the Ark of the Lord. For as there is but one God, which is, which was, & which is to come, 1. Apoc. 3. One jesus Christ, which is yesterday, to day, and the same also for ever, 12. Heb. 8. and one holy spirit, which is above all, thorough all, and in all, 2. Ephes. 6. In comparison of whom, all other Gods are but Idols; all other saviours, are but Seducers; and all other spirits, are but evil spirits of illusion. Even so is there but one word of God only, which endureth for ever; in respect whereof, all other words are but wind and vanity; and but one truth of Christ, which is great and always prevaileth; in regard whereof, all other verities are but fables and falsehood; and but one pure and undefiled religion, which all men are bound to confess & profess; in comparison whereof, all other religions are but ceremonies and superstitions: and finally, but one sure and sound Godliness, which all Christians ought only to know and practise; in regard whereof, all other shows and zeals of Holiness, are but impieties, impurities, and pollutions; even this Godliness, which our Apostle here mentioneth, and I myself now commend unto you, which is neither the abominable Idolatry of the Papists, nor the absurd Ubiquity of the Lutherans, nor the confused community of the Famelists, nor the Phrenetical ecstasy of the Brownists, nor the fantasy of the Anabaptists, but only the pure divinity of the Protestants, which embrace the sincerity of the Gospel.   

Great is the Mystery.  
As we have declared what this Godliness is, 
Definition of godliness  so let us now in orderspeake of the definition thereof, as it is here set down by our Apostle; calling it first a Mystery, in regard of the matter therein contained: and secondly Great, in way of comparison. First therefore of the one, and then of the other. This word Mystery in the Original, signifieth an hidden secret, and not that which is hidden only, but which is holy also of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to teach deep and divine doctrine, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceedeth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an instiucter or minister of the word of God and Sacraments; and therefore the ancient Latin Fathers always translate this word, Sacramentum tanquam sacrum secretum; whereupon the foolish and unlearned Papists, took the occasion of that their foul error, in making so many Sacraments: for wheresoever they found this word Mysterium in the Scripture; or Sacramentum in the Fathers, straightway they being of a light credit, believed that thereby was meant a Sacrament: and therefore besides our two currant sacraments which Christ himself instituted, they have coined five other which are counterfeit, making them all to be in number seven, wherein they show themselves guilty of high treason against the divine majesty of God, in daring to be so bold, as presumptuously to counterfeit his sacred seals, and sacrilegiously to take upon them the person of God himself, in robbing Christ of his Honour, and making new Sacraments in his Church; and to conclude, in ignorantly abusing this word, contrary to the true sense and meaning thereof. For if that were certain that Mysterium should always signify a Sacrament, 
Misterium.  that should there be many more Sacraments than they themselves make, sith the same is so often used in the old and new Testament, but especially in the Gospel, for than should the kingdom of God be a Sacrament, Mar. 4.11. and the calling of the Gentiles, a Sacrament, Rom. 11.20. the preaching of the word, a Sacrament, Eph. 6.19. The iniquity of Antichrist, a Sacrament, 2. Thess. 2.7. Faith, a Sacrament, 1. Tim. 3.9. The name of the whore of Bablyon, a Sacrament, Apoc. 17.5. And finally Godliness in this place, a Sacrament. And many more besides these which we cannot stand to repeat, because in the Greek they are said to be mysteries, which how absurd and foolish it is, those whom God hath induced with a wise heart of understanding and knowledge, may easily perceive and discern. And how injurious they are against us in calling us Sacramentaries, for sincere using and rightly receiving the Sacrament of the Supper, according to Christ's own institution and instruction, when as they rather deserve the same name in stamping out by the mint of their own brain, more and other Sacraments than our Saviour ordained in his Gospel; as we worthily also term them sacrificers, in that they seem daily to offer in their Idolatrous mass a bloody sacrifice propitiatory, both for the quick and the dead. But the unskilful and superstitious Papists, make not so honourable account and holy regard of this word Mystery, and that for want of judgement in the reading of the Scriptures and the Fathers; for unto them may it be said in this respect, as our Saviour in the Gospel unto the Scribes and pharisees in the like, Ye err not knowing the Scriptures nor the power of God: as on the contrary part, the vulgar sort do profanely and irreligiously abuse the same, in terming their vile and illiberal arts, their Mechanical sciences Manual crafts, by the name of Mysteries, they both running into extremities, the one in enhancing it too high, the other in debasing it too low, when as indeed to keep the golden mean, we are to deem so high of it, as to judge it to be some heavenly and supernatural thing: and therefore according to the phrase of the Scripture, and meaning of the holy ghost, we are to learn to call any difficult and divine secret by this name, as our Apostle termeth Godliness in this place, signifying hereby not only generally, that the whole Scripture and the word of God contained both in the old and new Testament, is a mystery in this sense, and therefore likened of Hierome, not only to a shallow ford, wherein a lamb may wade; but also to a deep sea, wherein an Elephant or Tiger may swim. Whereupon our Saviour in respect of the profundity thereof, willeth us john, 5.39. to search the Scriptures; the word in the Greek which he there useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying a diligent seeking and inquiring, being a Metaphor or borrowed speech, taken from Didoppers or duckers under the water, which flock not aloft, but dive down to the bottom, to find and fetch any thing up, called in Latin Vrinatores ab urino, which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else from Miners, which do not pair the ground, but dig deeply many fathoms into the earth, for the gold, silver, pearls, precious stones, or other metals and minerals which there lurk & lie hid. As our Saviour calleth the Doctrine of the Gospel, the mysteries of the kingdom of heaven, Mat. 13.11. and therefore in another place he telleth his Disciples, that he had many other things to speak unto them, which were as then too heavy to carry, and too hard to bear away for them, which were not as yet able and stable pillars of Christ's Church, but weak and young novices in God's house; for there is not only in the Scripture milk fit for babes, which are unexpert in the word of Righteousness, but also strong meat which belongeth to them which are of age and perfect, which through long custom have their wits exercised to discern between good and evil, as the Apostle Heb. 5.13.14. Whereupon Peter also he saith of the Epistles of Paul a part of this Scripture, that there are many things in them that are hard to be understood, which many pervert even to their own damnation; for as in human learning and secular arts and sciences, there are many matters very hard to be known and learned; as the Axioms of the Logicians, the Principles of the Mathematicians, the Aphorisms of the Physicians, the Maxims of the Lawyers, the Problems of the Philosophers, the Emblems of the Poets; even so are there in the Divine knowledge of godliness, many difficult things to be understood; the Apocrypha of the old Testament, the apocalypse of the new Testament; and as profane Authors make mention of the leaves of the Sibyls, the Oracles of Apollo, the riddles of Sphinx, which no blockheaded dunces like Davus, but only pregnant wits as Oedipus, can expound and declare. So are there in the holy writers, many dark speeches and hard sentences, as the Proverbs of Solomon, and the Parables of our Saviour, the visions of Esay, Ezechiel and Daniel, and the Revelations of Peter, Paul and john; which pass in obscurity Democritus depths, Heraclitus darkness, Aristophanes' clouds, Plato's members, Aristotle's meteors and Metaphysics, and Scipio's dream; and which no natural man by the help of reason, but only the spiritual man by the gift of wisdom can conceive and perceive, as our Apostle before. So that I say not only generally in regard of the whole Scripture, 
Godliness.  is Godliness here called a mystery, but also particularly in respect of these special mysteries, hereafter named and set down in their order; whereof the chiefest is the first, even the greatest mystery of all others, upon which all the other depend, as consequences and coherents, every one of them containing in them, matter of great marvel and wonder, in the eyes and ears of flesh and blood incredible and impossible, surpassing the reach of human reason, and surmounting the mediocrity of man's wit, as shall be showed at large, when we come severally to discourse of them. And thus much of the former part of this definition of Godliness; that is, of the Genus of it, which is Mystery. Now therefore of the other part, which is the difference in the same definition, being here called not only a mystery, but also a great mystery.   

Great.  
In this word, our Apostle amplifieth this mystery of godliness in way of comparison, preferring and extolling it above and before all mysteries; for even in the chief points of our religion, in the principal articles of our faith, in the deep mysteries of God, some are greater, more excellent and heavenly than other some. In which respect our Apostle calleth also the spiritual marriage, between Christ the bridegroom, and the Church his spouse, a great mystery, Ephes. 5.32. So called here great, as truth is said to be great and strongest, even by the voice of all the people, 3. Esd. 4.14. As being greater and stronger than wine, than the king, than women: As the Sun and the Moon are called Great lights, 1. Gen. 16. in comparison of the rest of the Planets, and all other fixed stars being greater than any of them all. As Niniveh is called a great and excellent City, because it was of three days journey, jonas, 3.3. As the stone that was laid against Christ's Sepulchre, a great stone, because it was the greatest that could be gotten, Mat. 27.60. 
Mystery great in 3. respects.  This being great in three respects: first, in regard of the cause: secondly, of the matter: thirdly, of the effect thereof. Great therefore, because the efficient cause and Author of this mystery is great, even God, who is not an Idol as the Gods of the Heathen, but great and terrible, Deut. 7.21. even a great Lord, feared above all Gods, Psal. 96.4. and of whom again the Prophet David saith, who is so great a God as our God? Psal. 76.14. As in respect of our Saviour Christ jesus, the mouth, word, and wisdom of his father, the speaker, opener, and utterer of this mystery, who is called the great prince Michael, Daniel, 22.1. and a great Prophet by the common opinion of the people, Luk. 7.16. the great high priest by the Apostle, Heb. 4.14. and the great shepherd of the sheep, 13.20. And in respect of the Apostles, the preachers and publishers of this mystery, who were the great doctors of the people, and therefore called Pillours of the Church, 2. Gal. 9 and great Apostles, 2. Cor. 11.5. Yea, and greater than he, than whom there was not a greater borne of women, even john the Baptist. For even so great doth our Saviour Christ make every one of them, when he saith, He that is least in the kingdom of God, is greater than he, Luk. 7.28. For who so great as the Creator & founder of all the world? who so great as the great Saviour and redeemer of all mankind? who so great as those holy and heavenly Ambassadors of God, unto all the people and nations of the world? Not jupiter so great, the father of all the Heathen Gods, although the Romans call him Optimum Maximum. Nor Diana jupiters' daughter so great, although the Ephesians cry out never so often; Great is Diana of the Ephesians. Nor Mercury so great, the interpreter and messenger of the Gods, although the Grecians name him Trismegistos. And according to the greatness of this God, so is the greatness of this mystery. Again, it is great in respect of the matter which it containeth, and that not only in regard of quantity, but also of quality; as first great in quantity, because it containeth all things requisite to be known of God, and necessary to be believed of us, even the whole duty of man, consisting in two things, in fearing God, and keeping his commandments, which is the end of all, as Solomon saith; and the sum of all the old Testament, Eccl. 12.13. As also the sum of all the new Testament, which is comprised likewise in two commandments, in loving God with all our hearts, etc. and in loving our neighbour as ourself; upon which two things hangeth (as our Saviour in the Gospel) the whole law and the prophets, Mat. 22.40. and this in respect of the whole Scripture in general. Which may be called the great Pandects of God's holy law, wherein all things are set down so perfectly and fully concerning our salvation, as that there is nothing wanting nor superfluous in the same, and therefore nothing to be added thereto, nor taken there from; insomuch, that it may be said of this book of God, so called of the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in way of excellency and singularity, as being the book of all books, as Martialis of Livy:  
Pellibus exiguis arctatur Livius ingens, etc. so, Pellibus exiguis arctantur biblia magna,  
Omnia quae tamen haec non capit orbis habet. Not as the Poet, that his study could not hold, but as the Evangelists, that the whole world could not contain the things that are comprised therein, joh. 20.25. And last, which maketh the study of the Scriptures, and profession of divinity to be most hard, long, and infinite of all other, although to some shallow heads, shuttle brains, and simple wits, it seemeth to be a kind of knowledge, that is plain, easy, and soon learned, contrary to the judgement and prescript of Esra: in the 1. psalm, being a Preface to all the rest of the Psalms, that for the necessity, utility, difficulty, and profundity thereof, we must meditate therein day and night, not in the book of the Psalms only, but in the whole law of God; otherwise then a number of vain worldlings do fond suppose, who deem peevishly & perversely, that the holy Scripture is but a toy and trifle, and the matter thereof too base, as being too course and gross for the fine edge of their politic sconces. Such as Galen the physician, who reading the first book of Moses' Genesis, dispraised the same, as wanting sound and sufficient arguments of proof; saying scoffingly, that Moses the Author thereof, affirmed much, but confirmed nothing. As also Alphonsus the tenth king of Spain, who reading in the beginning of Genesis the History of the Creation, found great fault with the first making of the world, and the things that are therein, and said blasphemously, that if he had been present at the Creation, he would have ordained or ordered things in a better course. And as Cardinal Bembus said unto Sadolet a Bishop most irreligiously, when as he coming unto him, and finding him diligently studying the Scriptures, and painfully writing a comment upon the Epistle to the Romans. Lay aside this trash and trumpery; such vanity becomes not a man of thy gravity. And finally as Clement the fift, Pope of Rome, most wickedly and Antichristianly said, that he might decree any thing against the Epistles of Paul and the old testament, as being greater than Paul or any other Author of the old Testament, in the decrees of his Parliament holden at Rome, called Decisiones Romae, 1. Dist. 10. cap. Si Papa. Which common profane opinion and corrupt judgement, is the cause why so many pregnant and proper wits divert their minds from the study and profession of Divinity, and why also the multitude make so vile an account of the word, and the ministers thereof, loathing that which they ought to love; and contemning them, whom they ought to honour: As being the cause also of so many superficial divines, lean cleargions, and speaking preachers, who think they have a sufficient Library, if they have a bible, Caluins' Institutions, and Peter Martyrs Common places in English; and knowledge and learning enough, if they can Paraphrastically post over in haste a whole Psalm or Chapter at once, like unto him that with light foot runneth over a quackmire for fear of falling in over head and ears, and can speak extempore, and that many hours together, neither tying themselves to text nor time. But if we will believe Austin, we shall find divinity to be a more deep study, and the Scriptures themselves to be more hard and profound, Tanta est enim Christianarum profunditas literarum, as he saith in his Epistle to Volusian; ut in eyes quotidie proficerem, sieas solas ab ineunte pueritia, usque ad decrepitam senectutem, maximo ocio, summo study, optimo ingenio conarer addiscere, etc. That is, that such and so great is the depth and profundity of Christian knowledge in the holy scriptures, as that a man might daily profit therein, and increase his knowledge more and more; yea if he should do nothing else but study them even from his childhood to his old age, having the greatest leisure, using the most diligence, endued with the sharpest wit, and helped with the best memory: giving this reason thereof in the words following; Tam multa, tamque multiplicibus mysteriorum umbraculis opaca, intelligenda proficientibus restant. So many and manifold mysteries remain behind, to be understood of them that have already profited therein, & that not only in the words, but also in the matter of the Scriptures; such depth of wisdom lieth hid therein, ut annosissimis, acutissimis, flagrantissimis, that even to the most ancient, most witty, and most studious for their infinite desire of learning, may be said that which the same Scripture hath in another place, when a man hath made an end, then doth he begin again: signifying hereby, that he that is the greatest Rabbi, and profoundest Doctor in the Universities, is but a scholar, and that of the lowest form in the school of Christ. And that therefore every wise Christian, be he never so skilful in the Scriptures, although he be so cunning with the Scribes & pharisees, as that be can tell how often every word and every letter is contained in the Bible, may with sage Solon, although an Heathen, say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, that he shall never cease to learn, until he leave to live, and this not only in respect of the whole Scripture in general is this mystery of Godliness, for the subject matter that it containeth, great in quantity as I have already declared; but also in regard of this special grand mystery of the manifestation of God in the flesh, and of every one of those particular branches, which depend and follow upon the same. The which when I severally consider I must needs cry out and say with the Poet, 
Ingenium fateor transcendit copia rerum,  
Materia vires exuperante meas.   
For as concerning the first; it is so great a mystery, 
The greatness of the mystery.  that it not only passeth the reach of man's reason, but far surpasseth the capacity & conceit of Angels themselves, to comprehend the depth, length, breadth, and height thereof, containing many miracles, and comprising many mysteries in it; and upon which dependeth the whole sum of our salvation, and the complete work of our redemption: and after the which in consequence and coherence, followeth all the rest of the Articles of our faith, all the promises of the Lord, all the mercies of God the Father, all the merits of Christ jesus his son, all the fruits and effects of the holy Ghost; and finally, all the blessings and benefits which are bestowed upon the Church, as shall be declared more at large hereafter in the due place.  
The second, his justifying in the spirit; it containeth in it the mystery of the Hypostatical union, as in one person to be two natures, the Humanity and Divinity of our Saviour, to be both God and man, whereby he is become our only mediator; which dark mystery none can understand, but by the gift of wisdom, nor perceive but with the eyes of faith. The third, seen of Angels, a mystery no less than the former, that flesh should be beholden of spirits, man to be admired of angels, principalities to testify of a wretch, and powers to bear witness of a worm, and no man. The fourth, he preached unto the Gentiles as incredible a thing, as if a great Monarch of the world, should send his chief nobles with honourable embassage to bruit beasts, offering and proffering holy things to dogs, and precious pearls to swine. The fift, believed in the world like the other, as impossible a matter for dumb and deaf blocks, stocks and stones: first to hear, and then to believe, and to become the children of Abraham. And finally the fixed, received up into glory, the last miraculous mystery, but not the least mystical miracle: for ignominy to become glorious, flesh to be made spirit, and earth to be taken up into heaven. All which, when a man considereth, he must needs say, Great art thou O Lord, and great are thy works, in wonderful wisdom hast thou made them all. But not only is this mystery great in matter in respect of quantity, as Love is said to be the greatest commandment, Mat. 22. but also for quality, as charity is said to be the greatest virtue. For first for whole godliness which containeth in it, the great promises and punishments, the great mercies and judgements of the Great Lord, which he describeth out unto us; the great City of the great King, the great doom of the great day, the great signs of the great Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magnalia Dei, the great things of the great God, such as the eye of man hath never seen, the care of man never heard, the heart of man could never conceive, such as faith only apprehendeth, hope only taketh hold of, the spirit only perceiveth, and grace only receiveth, foretold of the Prophets, fulfilled of our Saviour, promised in his word, performed in the life to come, here in desire, there in deed, of which now the elect have but only a tack and taste, but hereafter shall have a full fruition and plenary possession: great in joy, great in pleasure, great in comfort, great in countenance; finally, great every way, and in every respect. And secondly, for this special mystery and coherents thereof, what thing greater than the Incarnation of Christ, than the manifestation of God, in the flesh? and what greater than the justification of Christ's divinity, and his declaration to be God? what greater than the testimony of elect Angels? what greater matter than the publishing of the Gospel, the conversion of the Gentiles, and the ascension of our Saviour? far greater than any mysteries that were before time, mentioned in the old Testament, than the creation of the wide world, than the inundation of the earth, than the deliverance of the Israelites out of Egypt, than the promulgation of the Law, and the return of the jews out of the captivity of Babylon; which are all notwithstanding great miracles, and most marvelous in our eyes. And as this mystery is great, first in respect of the cause, and secondly in respect of the matter, both for quantity and quality, not only generally, but also particularly, as we have showed at large: So thirdly is it called great, in respect of the effect thereof, for that it maketh them great which understand and believe this mystery, which make use and take profit by it. As first generally Godliness, this mystery made Moses very great in the land of Egypt, in the sight of pharao's servants, and in the sight of the people, Exod. 11.3. This made David have a name like the name of the great men, that are in the earth, 1. Chron. 17.8. This also made Daniel of great reputation with the people, Dan. 13.64. Even as Alexander Pompey and Constantine the great, so called for their great Arts & achievements, but particularly this great mystery of the Gospel, this manifestation of God in the flesh: for so saith our Saviour whosoever shall observe and teach any of the commandments of the Gospel, the same shall be called great in the kingdom of heaven, Mat. 5.19. And especially the precept of humility, and therein to follow the precedent of our Saviour, and be as a little child, 
Humility.  the same shall be the greatest in the kingdom of heaven. 18.4. This made john the Baptist great, as the Angel foretold, that he should be great in the sight of the Lord, Luk. 1.15. and not only great, but the greatest Prophet that was borne of women. And yet such and so great is the effect of this mystery, that it maketh him that is the least in the kingdom of heaven, to be greater than he, 7.28. This made Marie great, as she confesseth herself saying, he that is mighty hath magnified me; and therefore her soul magnified the Lord, as it is in her Magnificat, Luk. 2. Is this mystery then of Godliness considered either generally or particularly? Great that we may add an edge to that which hath been spoken, great, in respect of the sovereign Author thereof, which is God, great, in regard of the subject matter thereof, the word and will of God; finally great in respect of the soul saving effect thereof, to be great in the kingdom of heaven. Then if thou wouldst be brought to God, if thou care for thine own salvation, it thou desire everlasting bliss; renounce all other false religions, forsake all other vain professions, make account of no other fond mystery: there is but one way without wandering, and that is Christ; but one verity without error, and that is the Gospel; but one life without death, and that is in heaven. This great mystery in this text is that life, this truth is that verity, and this Godliness is that way, Haec via sine devio, haec veritas sine dubio, hac vita sine taedio, as saith a learned Father. To this mystery let all new inventions, unwritten verities and human doctrines give place; the Cabala of the jews, the Koran of the Turk, the obscurities of the Gnostics, the profundities of the Valentinians, the illuminations of the Catharists, and the traditions of the catholics; all which must needs vanish away as the misty clouds before the sun, and be scattered as the dust before the wind, and finally be consumed as the rods of the charmers of Egypt by Aaron's Rod: even as all the Oracles of the Heathen ceased at the coming of Christ, and all the religions were put to silence by the preaching of the Gospel, and the evil spirit's of Satan which possessed men, were thrown out by the power of the spirit of the holy Ghost— To this religion therefore only ought all the faithful christians to give their assent and consent, which no Tyrant could ever extinguish, were he never so mighty or malicious, nor heretic confute, were he never so learned or subtle, nor any enemy convince, were he never so powerful or politic: which may be for a time yclouded or eclipsed, but shall never wholly lose her light, and pressed and depressed for a while, but shall never finally be oppressed; and lastly may be assailed and assaulted, but never utterly vanquished. To conclude therefore, leave all other Doctrines and cleave only to this mystery, forsake all other professions and betake thyself only to this Godliness, cast away all other falsehoods and hold fast this truth; and let neither the buffet of Satan, the baits of the flesh, the pleasures of sin, nor the golden apples of the world cause thee to let go thy hold, but hold it fast for ever, even to the end.   

God manifested in the flesh.  
Thus much of this great mystery of truth or godliness, as it is here generally defined of the Apostle; now of the particular parcels and branches thereof in their due order. But first of the main branch, out of which the rest do grow and flow, contained in these words. Man having lost his first perfection, forsaken his former purity, and made himself subject to corruption; in the beginning breaking Gods commandments, ever after transgressing the law of the Lord, and never ceasing to sin, in thought, word & deed, not only our first parents, the Authors of our iniquities, causers of our infirmities, and original roots of our pollution; but also all the children of men in their generations, in all times and ages of the world, as being the spawn of those rebels, the corrupt fruits of such rotten trees, the bitter water of unpure fountains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fowls of the same feather, birds of the same brood, sinners of the same stamp, sinning sons of sinful parents, according to that proverb of the Prophet; The fathers have eaten sour grapes, and their children's teeth are set on edge. For as the Apostle Paul saith out of the Psalmist, There is none righteous, no not one, there is none that understandeth, there is none that seeketh after God, they have all gone out of the way, they have been made altogether unprofitable, there is none that doth good, no not one, etc. Rom. 3. And as the Prophet Esay, From the sole of the foot unto the crown of the head, there is nothing whole therein, but wounds, swellings, and soars full of corruption, 1.6. And finally as the Lord God himself, All the imaginations of the thoughts of man's heart are only evil continually, Gen. 6.5. And therefore man to deserve nothing else but condemnation, curse and death: as first condemnation, for so the Apostle, By the offence of one, the fault came on all men unto condemnation, Rom. 5.18. Secondly curse, for as saith the same Apostle out of Deut. 27.26. Cursed is every man that continueth not in all things which are written in the book of the Law, to do them, Gal. 3.10. Thirdly death, for according to the commination of the law, whosoever shall not perform every jot and tittle of the law, shall die the death: and the conclusion of our Apostle, The wages of sin is death, Rom. 6. And the last with condemnation, curse and death, not temporal or for a time, but perpetual and for ever, because man himself was never able to bear and abide as the Lord himself knew, who seethe all his frailties and infirmities; and yet it being necessary that man having sinned, man should suffer; for that the sentence of condemnation should not be reversed, nor curse of the law revoked, nor the doom of death redeemed, but that one must needs die for the people, and one for all, and not that man alone, as being sufficient, because all men had tramns gressed; nor a beast being too base to satisfy, for so great and so many trespasses; nor an Angel, as being too weak for such a punishment and passion. It pleased God the Father of his gracious goodness, to send down his only begotten son out of his own bosom, and it liked also Christ himself the son of God: yea God of God, light of light, very God of very God, of his own entire love, to vouchsafe to descend down from the highest heaven upon the earth, and to be incarnate, incorporate, and compassed about with our claiey mould, to take upon him our vile and servile nature, and to be manifested unto the world in our weak, frail and wretched flesh, and to be borne of a silly, simple and sinful woman, to perform for man all obedience, and to reform his disobedience, to ransom sin, and redeem his transgression, by his body to save our souls, and by his own death to purchase our lives, by his own crucifying to take away our curse, by his own condemnation to obtain a common salvation, and by his own sacrifice to make a general satisfaction for all other unto God his father, O magna gratia, magna dignatio. And this is that great & wonderful mystery which is so notably set out by the Evangelists in the Gospel, which when we consider, our spirit must needs be ravished, our senses benumbed, our Wits captivated, and all our outward and inward parts and powers to be astonished, that the word should be come flesh john. 1.14. and to be made of the seed of David, according to the flesh, Rom. 1.3. and being in the form of God, and thinking it no robbery to be equal with God, should make himself of no reputation, and take upon him the form of a servant, and be made like unto men, and be form in shape of a man, Phil. 2.6.7. which is such a mystery, that I may use Austin, words in an other matter. Yet fitly applied to this purpose,  altitudine ipsa rerum superbos terreat, profunditate attē tos teneat, veritate magnos pascat, utilitate paruulos nutriat: in his 5. lib Genesi ad Light: Chapit 3. that with the depth thereof, it terrifieth the arrogant, which think they can conceive all things, with the hardness thereof, it will make men attentive and studious, which otherwise would be idle and negligent; and with the truth thereof, will exercise the most perfect and able, which think all matters easy and plain, and lastly with the pressire and fruitfulness thereof, will nourish the simplier sort, which like young sucklings can hardly brook any strong meats, and not only such a mystery but such a great mystery, as what could be greater, saith the same Father, that a virgin should conceive a son without the seed of man. What greater, then that God should be borne of a woman? and what finally greater than this, that she that confesseth herself a lowly handmaid, should become the mother of her own maker? Where upon Austin saith upon the Magnificat, Misterium incarnationis verbi super omnia constat esse ineffabile. Wherein are not only many, but also great miracles, as that a virgin should become a mother, God a man, 
Great miracles.  and the Creator a Creature, that truth should come out from the Earth, that Righteousness should look down from Heaven, that majesty should take upon it Humility, that he that is the Ancient of days; and was for ever before all days, and created every day, should be borne in a day to deliver us from the evil of every day, that he by his birth, should bestow upon his mother the gift of fruitfulness, & yet not take away from her the virtue of virginity, that he that in the beginning of the world made the first Adam, according to his own Image and similitude, should make himself afterwards in the ending of the world according to our similitude and likeness, descending down unto us by that which he took of ours, & delivering us by that, which remained in himself, conceived by the holy Ghost, not of the substance, but by the power thereof, not by generation, but by benediction, Finally not by propagation, but by sanctification, and his Mother conceiving him, not by man, but by God; not by seed, but by the spirit, not by humane means, but by the over shadowing of the most highest. So that as he was borne without Carnal copulation, so was he brought forth with out mortal corruption. And as he was first borne of his Father before all worlds without a mother, and did create the world; so secondly was he borne of his mother in the world without a father, that he might consecrate by his divine Majesty invisible, by his humane birth visible in them, both wonderful, of the one as impossible to be expressed the Prophet saith, And who shall declare his generation? Esaie. 53. Of the other as necessary to be known and credible to be believed, The Evangelist; And the birth of Christ jesus was after this manner, Math 1. Before he was borne abiding in the bosom of his father, and yet filling the womb of his mother, in the time of his birth the everlasting Father in heaven, and yet a Young infant upon the Earth after birth, a light shining in the world, as john, and yet dwelling in the light that cannot be attained unto, as Paul; of which his birth and of the manner and end thereof Austin hath these sweet words.  Sponsus processit de thalamo suo, ut gigas exultavit ad currendam viam, speciosus ut sponsus, fortis ut gigas, amabilis et terribilis, serenus & severus, pulcher bonis, asper malis, that is, he went forth as a bridegroom, etc. Which manner of his bringing forth, was far more strange than any other births of mankind that were before, than that first of Adam, 
four creations of man.  who was only form of the slime of the Earth without man or woman, than the second, Eve, who was made of a rib of man only without any woman, and then the third of all men in general both by man and woman, according to the ordinary and common course of nature. This four being by woman alone without man, a new thing, a strange matter, a wonderful miracle, never the like seen nor hard of before. Yea such a marvel, as that the report of it made an infant to skip in his mother's womb for joy, the Heavens to speak by a star to declare the wonder of it, the wise men from the East to come from far to see and be eyewitnesses of it, the Angels to sing in the Consort, and to show fourth their gladness after it was made known unto them, The shepherds of Bethlem to run in haste to behold it, after it was declared unto them, the ancient father Simeon, to desire to die and depart in peace after he had seen his salvation. Finally, this made the old Prophetess Anna, when as by the motion of the spirit this thing was revealed unto her, to leave her prayer to God, and to fall to praising the Lord Christ, and from fasting, to come not only to confess him herself, but also to commend him unto other. And such a mystery, as none was thought worthy to be messenger of the same, not a holy priest nor a divine Frophet, nor a great Patriarch, but an holy Angel and Archangel even Gabriel that standeth in the presence of God. Whose countenance being terrible, his garments glorious, and his coming sudden, in visiting the virgin Marie, he troubled her, and yet his voice being pleasant, his words sweet, and his tidings gladsome, in saluting her comforted her; telling her that as she was the beloved virgin of God, and handmaid 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 flesh, but flesh lest it should perish cleaving to the word; that as man is both soul and body, so Christ might be both God, and man; not by confusion of nature, but by unity of person, and this conceived and perceived not with the Eyes of the flesh, but with the faith of the heart, the only begotten and the first begotten of his Father, and the first begotten of his brethren lying in a manger, & filling the whole world, wrapped in swaddling clothes, and thundering in the Clouds; sucking on earth the paps of his mother, and yet sitting in Heaven at the right hand of God his Father; and is finally such a great mystery as that it compriseth the principal Pillour of our faith, the most certain ground of truth, the strongest foundation of the Church: wherein we are to consider first, the unspeakable love of God the father towards us, who would not spare his own and only son, but freely gave him to save us. And our Saviour in the gospel, God so loved the world, that he gave his only begotten son, etc. Secondly his own incomparable love in showing himself so kind and courteous unto mankind as to suffer himself to be cast in his mould, to be clothed with his flesh, & to be compassed about his infirmities which he himself comen death, john. 15.13. Saying to his disciples, greater love than this hath no man, etc. Both which their loves our Apostle Paul setteth out most lively, Rom. 5.8. when he saith, God setteth out his love towards us, seeing the while we were yet sinners Christ died for us. And thirdly our Saviour Christ's lowly humility herein likewise appeareth as Paul also declareth the same, as that he being in form of God, and thinking it no robbery to be equal with God, made himself of no reputation, etc. Phil. 2.6.7. Here than first we are to know for our instruction the two natures of Christ, secondly the distinction of both his natures, 
2 natures of Christ.  as first his divinity, in that the Apostle calleth him God, 
Three distinctions.  and then his humanity in affirming him to be manifested in the flesh, Thirdly the hypostatical union and community of of properties in one & the same person of our Saviour, three deep mysteries contained, and couched in three words in quibus saith Beza very briefly duae ponuntur, distinguntur, uniuntur naturae Christi whereby three sorts of Heresies are confuted. First the Arrirans that deny the divinity of our Saviour Christ secondly the Marcianits who gain say Christ to have a humane and fleshly body, but only an heavenly spiritual body, thirdly the Nestorians, who affirm Christ to have two persons, one of his Humanity, the other of his divinity, and that his manhood was deified and changed into his godhead. Secondly we are to learn for our edification, that we may make use and take profit in our life and conversation by this mystery, even three things Austin comprehendeth them together in one sweet sentence, Ser. 22. 
3 things to be learned by this mystery.  De tempore in these words, omnis Nativitatis schola est humanitatis officina patientiae massa, virtutis agonia. First humility in following him in the like lowliness, in making ourselves equal with them of the lower sort, as Paul exacteth, secondly Patience, whereof he shows himself a precedent, that we should follow his steps in constantly bearing and abiding all kind of adversity and of affliction, as Peter admonisheth. And finally virtue, and especially love, that we should love one another as Christ hath loved us, as our saviour himself commandeth. Thus much of these words, as having a general view of them, but now let us sift the same more narrowly and particularly consider them not in way of ample discourse, but in manner of a short survey as first to declare what manifestation this was, and secondly the form thereof. For Paul here saith, not only that God was manifested, but also showeth how: in the flesh, we read in Profane Histories, that the Gods of the Heathen, as first jupiter the great Father of these Gods, that he did metamorphose himself into divers shapes and forms of sundry Creatures. As into a Bull when he lay with Europa, into a swan, when he begat of Leda, Castor & Pollux; and into Amphritrio, a man when he begatt of Alcmene Hercules, of which the Poet.  Nam Deus humana lustrans sub imagine terras 
And likewise the other Gods, that they took upon them the like semblance to the same ends and purposes as Apollo, when he changed himself into a crow, Bacchus into a goat, Diana into a cat, juno into a Cow, Venus into a fish, and Mercury into the bird Ibis As Ovid containeth them altogether Metamorph. 5.  
Delius in Coruo proles Semeleia capra.  
Feel soror Phebi nivea Saturnia vacca  
Fisce venus latuit Cyllenius Ibidis alis.  
But these are but Poet's faininges, being the Painters out of false fables, as shadows of some other truth, as that these mortal creatures supposed Gods and Idols of the Gentles, were in a manner converted into such brute beasts, by their unclean actions. Again, we find in the holy scriptures, that Satan transformed himself in to an Angel of light, 2. Cor. 11.13. & that the true Angels of God, have oftentimes taken unto them the shapes & forms of men, in which they have appeared, when they have been sent from Heaven down into the earth, and whereby they have not only spoken unto men, but also eaten and drunken with men. Yea we shall read in the old Testament and new in many places, that the Lord God, himself appeareth unto his saints and servants in divers semblances and fashions, but especially in the form of fire. As when he appeared unto Moses in the flame of a fiery bush Exo. 3. Unto the Children of Israel, when he led them through the wilderness in a Pillour of fire, Exod. 13. and unto the disciples and Apostles, when the Holy Ghost descended in the shape of fire cloven tongues, whereupon Austin useth these words, Hoc enim ele mentum est magnum sacramentum De Symb, ad Catech lib. 3. cap. 9 As also the Lord some times to have showed himself in other forms, as God the Father in the shape of a man, when he came to Abraham, sitting at the Oak of Mamre Gen. 18. And God the Holy ghost in the form of a Dove, when he appeared to john Baptist after Christ's baptism, Math. 3. But none of these before mentioned did keep those shapes and semblances which they took or seemed to take upon them, but forsook them immediately, after they had performed what they would by that means. But our Saviour Christ jesus, when he was thus manifested in our flesh, he took it not upon him for a time, but perpetually, even to be our eternal mediator both God and man world without end, and to continue a priest for ever, after the order of Melchesidecke. And here we are to note, how properly the Apostle writeth, when he here setteth down, that God, was manifested in the flesh, and not the Godhead, speaking as the logicians 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 several nature of his divinity only, which in no wise can be manifested in the flesh, nor be confounded with his humanity, unless we will run into Eutiches' error, and think that his manhood was not taken only but also absorbed and consumpt of his Godhead, which is a foul Heresy: so that it appeareth evidently, what manner, of manifestation this was.  
Now therefore only in a word or two, let us speak of the form itself, into which god is here said to be manifested, & so to pass on to the next branch of this mystery; because we have dwelled very long in this already which form is here said to be in the flesh that is in humane nature. As that which was immortal, invisible, incomprehensible and infinite, should take unto it a kind of nature, which was mortal visible, comprehensible, and finite, yea which might be seen, touched, and handled, and like unto us in all respects, sin only excepted; not by converting the Godhead in to manhood, but by conjoining the humane nature to the divine, uniting them both in one person of Christ our mediator, even as john, 1.1. witnesseth that which we have hard, that which we have seen which we have looked upon, & our hands have handled of the word of life, neither took he any other form either of any Creature upon the earth, or of any power in heaven no not of any Angel, but of the seed of Abraham only, Heb. 2.16. And why? because as the Apostle in the same chapter rendereth the Reason, for as much as the children were partakers of flesh & blood, he also himself took likewise part with them Vers. 14 Here then flesh is not taken for the natural viciousness of man's corruption, as it is often times taken in the scriptures, especially in the Epistle to the Romans for the unregenerate part of man contrary unto the spirit, for than should our Saviour Christ be subject unto sin, as we are, which were blasphemy to affirm, but for the whole natural and true essence and substance of a mortal man, both of reasonable soul and of humane flesh subsisting, and not of body only, lest we fall into the Erroneous opinion of the Apollinarists. And thus much of this main branch of this great mystery: now of the next.   

justified in the spirit  
As this is an annexion unto the words, going before, so is it an amplification of the former mystery, as if the Apostle Paul had said, although. Christ the son of God and God himself was manifested in the flesh, as he hath set down more at large Phil. 2. Yet did th● 〈◊〉 most glorious shine and sign of divine power and Godhead manifestly appear and show fourth itself which here is called spirit: as the same is expressed more plainly. First by our Apostle Romans. 1.4. when he saith that he was declared mightily to be the son of god, touching the spirit of sanctification by the resurrection from the dead, as being one notable and notorious action of his supernatural, virtue. Secondly by Peter. 1.3.18. by an other semblable act, even the worthy work of his passion, As that he was put to death according to the flesh, but was quickened in the spirit. And thirdly john. 1.14. that the word became flesh and dwelled amongst us and we saw the glory thereof, as the glory of the only begotten son of the father full of grace and truth. So that to justify in this place is not to make or pronounce one Righteous or just, which is not so indeed as this word is taken. Luke. 16.15. in those words of our Saviour unto the pharisees, Ye are they which justify yourselves before men, but God knoweth your hearts, etc. And Luke. 18.14. in that conclusion of the parable and difinitive sentence of our saviour between the Pharisee and the publican, when he saith that, the one departed ●ō, rather justified than the other. And finally as it is taken so often in the Epistle to the Romans, where our Apostle handleth that chief point of our Religion even our justification, but especially, Chap. 3.28. In those words. Therefore we conclude, that a man is justified by faith, without the works of the law. But this word here signifieth to approve, show forth, or declare a man to be such an one, by certain signs and sure tokens, by infallible Arguments and evident demonstrations, such as cannot be refelled or refuted As Psal. 51. in those words of the Prophet David, Against thee alone O Lord have I sinned, and done this evil in thy sight, that thou mightest be justified in thy sayings, and clear when thou art judged. And Math. 11.14. where our Saviour saith. And wisdom is justified of her children meaning himself. So likewise is it taken Luke. 7.20. where the Evangelist declareth that the Publicans justified God: for those things that are exactly perfect and exquisitely absolute without any want or default, and therefore allowed and liked of all, are said by a common Phrase of Scripture to be justified. Whereby Paul setteth out unto us the might and majesty of our Saviour, not in outward habit and appearance, or in external pomp or power, but in inward spirit and divine virtue, in mighty miracles, wonderful works, heavenvly doctrine, most glorious, great, and other incomprehensible effects, by which word and Phrase the Apostle endeavoureth to take away all kind of weak diffidence or distrust, which might any way be conceived in our hearts by taking offence at the low and base estate of Christ's our saviours manhood, which seemed to be so, vile, abject, and contemptible, as some supposed him to be only a base and silly man. As likewise by spirit in this place, is not only meant that mortified and regenerate parts of man, which is contrary to the flesh, as it is usually taken in the scriptures, and especially in the Epistle to the Romans, but for what soever was and is in Christ extraordinary & supernatural above common manhood, and mortality. As if the Apostle Paul had said, although he was clothed with our flesh, cumbered with our frailties, & compassed with our infirmities, yet none of these, did weaken the power of his truth, the flower of the glory of his divinity or once derogate from the honour of his majesty. As that although he was very man, yet not withstanding he was true God, & although he took upon him the form of a servant, yet he thought it no robbery to be equal with his father, Phil. 2.7. for in him remaineth all the fullness of the Godhead bodily. Col. 2.9. And he was the brightness of the glory, and engraven form of the substance of God his father, Heb. 1, 3. As it may appear throughout the whole history of the Gospel, whereby he is described unto us to be mighty indeed and in word: for so first he approved himself to be God, in his birth, in that he was borne after the common order and manner of men, his mother being overshadowed by the power of the most highest, and himself conceived by the holy ghost. Secondly at his inauguration & consecraction after his baptism, when as by the lively voice and divine oracle from heaven he was pronounced and proclaimed to be the Son and heir apparent of God his father. Thirdly in his temptation, when ●s he vanquished Satan in a Monomachy or single combat, and made him void & ●uant from him: Fourthly in curing all kind of sicknesses and diseases, by taking a way both the cause & the effect. Fiftly in know ●ng both the thoughts and hearts of men, as ●t appeareth oftentimes in the Gospel. Sixthly in stilling the wind & calming the sea, ●nd in working other strange signs and wonders. seven in his Passion, when as the weakness of his flesh was succoured and sustained by the strength of his Godhead. Eightly in his Resurrection, in ●hat he was able to lay down his life, and to take it to him again. Ninthly in ascending up into Heaven, for as our Saviour in the Gospel john. 3. No man hath ascended up into heaven, but he that descended down from Heaven even the son of man, which also is in Heaven. And tenthly, in sending down the Holy Ghost his blessed spirit, which proceeded as well from himself as from God his father; Insomuch that we cannot but confess and say with Nicodemus the Pharisee that none can do such things as these except he came from God or except he were God himself; without question, therefore to be justified in this place is as Athanasius in his book De surrectione carnis explaineth it. justitiam habere n●● humano more sed divina puritate that is to be just and Righteous in himself, and 〈◊〉 himself, not according to humane quality, but by a divine spirit: for so signifieth this Hebrew Phrase, in this place, and i● respect of us being alone with that which our Apostle hath. 1. Col. 1.30. that he is become our righteousness, redemption sanctification, and salvation, being the whole and so●● scope, and hope of their faith which by th● same spirit, do believe & put their tru●● in him, not resting or relying upon any other mean or merit what so ever. And of this justifying had not only our Saviour Christ the testimony of his own spirit even the Holy Ghost, which was a witness unto john the Baptist, when he descended down upon him invisibly in the form of a dove. Math 3.16. Which heavenly vision was a divine oracle and sively voice of God himself, which the Lord caused to appear ●nto him, that when he knew not our Saviour it might be as an infallible token to discern him from all other, as he himself confesses. john 1.33.34. And I knew ●im not but that he sent me to baptise with water, he said unto me upon whom thou ●halt see the spirit come down and tarry still ●ne him, that is he that baptizeth, with the holy Ghost. And I saw and bare record, that ●his is the son of God. But also the spirit of ●he Saints and servants of God which giveth testimony unto themselves and their own ●oules that our Saviour is their Lord and God ●or so saith Paul in the person of all the elect and faithful. 1. Cor. 8.5.6. Though their ●e that are called Gods, whether in Heaven or in Earth as there be many Gods and many Lords, yet unto us there is but one God which is the Father of whom are allthings, and we in him, and one Lord jesus Christ by whom are allthings, and we by him & again, 1. Col. 12.3. No man can say that jesus is the Lord but by the Holy Ghost. But to draw to an End for this point, and to make our use of this matter, we are here taught that we should labour to justify ourselves both before God, and man, not externally by carnal and earthly things, but internally after an heavenly and spiritual manner, not with the hypocritical Iewe● in Esaies' days 29.13. To draw near unto God with their mouth and honour him with their lips, but in heart to be far from the● And with the Scribes, and pharisees in our Saviour Christ's time to be serious observers of outward ceremonies and to be far from inward sincerity Math. 15.8. not superstitiously with the unfaithful jews, and Idolatrous Samaritans, to worship they know not what, nor ignorantly they know not how, nor blindly they know not where: but as the true worshippers to worship the father in spirit, & in truth for God is a spirit, and they that worship him must worship him in the spirit, and in truth john 4.23.24. not to declare ourselves to be those of these last days & perilous times, which Paul foretold should be in the world, having ashew of Godliness but denying the power thereof. 2. Tim. 3.5. not to love one another, in tougne & in word only, but indeed and in truth, as john exhorteth us for such external shows, and semblances such outward facing and gracing with such deep dissembling and hollow hearted hypocrisy, God utterly hateth and abhorreth: when as we dally with God himself, double with men, & deceive our own souls as may well be said deceiving and being deceived, making this world as it were a Theatre the Church a stage, themselves as actors and players, in seeming to be that which they are not, in disguising themselves as it were with the side Robes, broad Philactaries, and long fringes of the scribes and pharisees, vice masking under the viso of virtue, profainenesse lurking under the coverture of holiness, and falsehood hiding itself under the colour of truth and verity, which is not to follow the steps of our saviour, who would only as it is here set down, be justified in the spirit, and thus much of this second branch of this tree of truth now of the third.   

Seen of Angels.  
After that our Apostle had set down in the words going before that double heavenly mystery of our Saviour Christ, that he was manifested in the flesh, and justified in the spirit, he doth amplify the miracle of that mystery and the power of God, by a notable circumstance of great weight and moment, confirming and establishing the same by the witness and testimony of high and Heavenly powers, as in matters of greatest importance, are requisite to be eye and ear witnesses, not persons of base and mean estate and credit, but such as are of worthy estimation, and reputation, not mortal men of the inhabitances of the earth, who would be astonished at the wonder of so great a work that Christ should become a man, but even the immortal Angels the host of heaven, who were exceedingly glad and rejoiced to see the same within finite admiration praising the name of God, being such a new and strange thing unto them, as they never wished nor thought of before, for although it be to begranted that these Saints and servants of God, which stand in the presence of God, and behold the face of God, do know many of the secrets of God, as being endued with an excellent knowledge in heavenly mysteries, & there fore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeing and perceiving much, and therefore did no doubt understand that the world should at length be redeemed and saved, and that Christ in time should be borne, and finally should suffer and be slain for the sins of mankind. As we read that the Angel Gabriel did foretell the same unto the Prophet Daniel 9 Dani. Notwithstanding most sure and certain it is, that they know not every mystery, & miracle of God, nor all the secrets of the Lords whole divine counsels, and therefore not every particular circumstance of time, place, and person belonging to the incarnation, passion, and resurrection of our saviour: neither yet knew they the means, and how these things should be brought to pass, Insomuch that all be it they saw not this at the first, yet at the last the Lord vouch safed to reveal the same unto them, and not only to make them beholders thereof, but also messengers and ambassadors of so glad tidings, and reioysers of so great a grace bestowed upon mankind: As was Gabriel not only the foretellour of these happy news in general terms unto Daniel as is before declared; but also as legate a latere from the lord God himself, the signifier and certifier, of all the particular circumstances belonging to his incarnation unto joseph, Marie, Zacharie, and the shepherds as it may appear in the beginning of the gospel: as first who should be his forerunner, even john the baptist the son of Zacharie, and Elizabeth. Secondly how he should be conceived, even by the holy ghost. Thirdly who should be his mother even the virgin marry. Fourthly the place where he should be borne, even in Bethlen the least of all the cities of juda. Fifthly his name whereby he should be called, even jesus, because he should save the people from their sins, with many other specialties set down at large by the Evangelists, all which when it was performed as the angel had prophesied, and had been fulfiled as Gabriel had foreshowed to joseph, Marie, Zacharias, and the shepherds of Bethelem, not only he himself, but the Angels of God likewise were rapt and ravished, as it were with joy, when they saw it brought to pass, which made also an host of heavenly soldiers to join in consort, and to praise God and say. Glory be to God on high, on earth peace, and good will towards men. Luke. 2, 13.14. The cause of this their exceeding gladness being this, not only for the common salvation of mankind, and general grace that had appeared unto all, but for that the Lord vouchsafed both to show them that favour, as to make them the spectators of so notable a miracle, & to give them that honour, as to take them as witnesses of so great a mystery, for the strengthening of our faith, enlarging of our hope, the ascertaning and assuring of our souls, and consciences, in the undoubted truth thereof: and these as witnesses in the higher degree, as in the next words, he descendeth to the testimony of these that are of lower account even of men: & here note the Propriety of the speech, the pregnancy of the Phrase, which it pleaseth ●he blessed spirit of God in holy and heavenly wisdom here to use, when as the Apostle saith, that he was seen of Angels and not that Angels did see him, signifying hereby, not any virtue in themselves in this respect, but Gods vouchsafing toward them. Seeing that is said to appear unto one, which is not in the beholders power to see it. As when one hath a stone before his eyes, which he looketh upon, we say not a stone is seen of him, but he seethe a stone the like of the sun, the moon the light, & the rest of the visible creatures of God here in the world the common and continual objects of our sight, so that not of their own nature nor by their own power, nor through any ability that was in them, did they see the lord Christ; but only by God's gift, grace, and goodness, was the incarnate word revealed unto them, and many other mysteries which were before unknown of them; whereupon Beda saith, Quod in nativitate apparuit Angelis claritas, quae non a●tea in veritate visa est hominibus: that is▪ that after the nativity of our saviour, there appeared a clearer brightness in the angels, than ever indeed appeared before unto men, and that in two respects: first in regard of the ministery of the Apostles, & secondly in respect of the knowledge of the people, being far greater than was in the former times either in the prophets, or in the multitude. And therefore this holy host of God ever after Christ's manifestation in the flesh, adjoined themselves unto him as his guard, offered their service unto him as his ministers, always attended upon him as his servants, from the beginning of his humiliation and inauguration, until his heavenly exaltation and glorification, being not only messengers about his nativity, publishers of his birth, & choristers of the glad tidings thereof: as it is before declared, but also ministers unto him not at, but after his temptation, lest by their help he should seem to have vanquished Satan, as he might have had legions of Angels at his death and passion, as he himself said: but he would not, because he would be destitute of all heavenly aid and humane succour, that he might humble himself to the death of the cross. As he had the same ministering spirits proclaimers of his resurrection unto Marie Madge dalen and the other women, & to Peter & the rest of the Apostles, & as finally he then had heavenly soldiers his waiters & attenders at his ascension, doing him homage, and giving him honour, & showing all serviceable duty towards him in all respects, at all times, and in all places, being feign of their office, and forward to employ their diligence about him, especially the great saviour and redeemer of the world, when as they are glad of a meaner charge, even to be ministering spirits to men, which are heirs appointed unto salvation 1. Heb. 14. And here note, what great account and high regard the blessed angels are of in the sight of God, in causing and choosing them to be the especial witnesses of his heavenly and holy mysteries above all other. And therefore find we so often in the scriptures such honourable mention of them, as that the holy ghost vouchsafeth to name and number them next, and immediately unto God the father, and Christ jesus his son, as in that place Luke. 10. He that confesseth me before men, him will I confess before my father and his Angels etc. and 1. Tim. 5.21. I charge thee before God, and the lord jesus Christ and the elect angels that thou observe these things etc. And finally Apocalypse. 1.4. grace be with you and peace from him which was, which is, to come, and from the seven spirits, which are before his throne. And in divers other places of the Gospel, where they are adjoined with God or associate with Christ as copartners with them of their glory, but are ascited and appealed unto, as witnesses of their grace. The use that we are to make hereof is this, even fully & faithfully to believe that to be true and most true, as the which no adversary in the world shall ever be of power to convince, no heretic sufficient to gain say, nor against the which the gates of Hell shall ever be able to prevail, because we have the sure & certain Testimony of the angels themselves, in confirmation of the soundness of this doctrine, so that we ought not to misdoute, or misdeem the same, with the unbelieving Gentiles and jews, except we will be as incredulous as the Saduces themselves, who thought that there were neither spirits, not Angels, contrary to many & manifest places of the scripture.   

Preached unto the Gentiles.  
As an earthly King and prince at the first inauguration of his person into his royal estate and government, doth observe this course, first to gather together the nobles and the peers of the land, & before him to appear and show themselves, and to require of them their due and dutiful homage, fealty and allegiance, and then afterwards they to accompany him to be publicly proclaimed, before all the people as right & lawful inheritor to the crown and kingdom, and then of all his subjects for their part to be so accepted, accounted, and regarded: and so lastly, to advance himself in to his seat of honour & chair of estate, there to be most gloriously enthonized, crowned, and anointed with all princely pomp, & majesty. Even so our heavenly King of Kings Christ jesus, in the degrees of the exaltation of his person, after his manifestation in the flesh, and justification in the spirit, which was as it were his first inauguration into his spiritual kingdom in the progress of his proceedings, was first enterueiwed and contemplated of the Angels his most noble creatures, powers, and principalities, who not only showed unto him divine reverence & obedience, but also did unto him heavenvly honour and homage. After which it next followeth, that he should in their presence be publicly preached unto the Gentiles, to all the people, nations, and languages of the earth; as to his people and subjects, & then to be believed in the world, that is, entertained with all faith and fealty, and embraced with all love and loyalty, in all the corners, & quarters of the world; and so finally to be received up into glory, that is ascended up into the highest heavens there to sit in the throne of his majesty. These three things being the three last branches of this tree of truth, which we are to entreat of in the same order and with the semblable brevity, as we have done the former parts of this my text. In the first whereof which we have in hand are to be considered three things, who, what, to whom: for the first it is w evident who even he of whom we have altogether spoken before the matter of this mystery of godliness, the sap of this tree of truth, the subject of my text, the contents of the Gospel, the lords anointed, God's Christ, God manifested in the flesh, Christ incarnate, jesus incorporate on earth, and consecrate in heaven, God humiliated, & man exalted, God gracing man and man glorifying God: and what? Even first manifested, secondly justified, and thirdly seen, & four preached. As great a work of wonder as any of the rest in all respects, first for the person, so base, so vile, so miserable a man, the son of man, & a worm and no man to be proclaimed a sovereign saviour, an heavenly king, an omnipotent God, incredible to be believed, impossible to be performed in the eyes of flesh and blood, that a worm should save all men that the seed of a woman should bruise a serpent's head, that the dew of the birth which was of the womb of the morning, should drown the great Leviathan withal his dragons in the red sea: intolerable to be suffered in policy, for the great states and potentates of the world, for a poor babe, who was feign to have an Inn for his lodging, a stable for his chamber, & a cracth or manger for his cradle, to be worshipped of honourable estates, have offered unto him gold, myrrh and frankincense, in signs and signification of his three fold office, that he was a royal king, an holy Priest, and an anointed prophet, yea for a carpenter, or carpenters son as he was commonly called, and accounted, to be sovereign monarch of all the kings, keysars, and conquerors of the earth. And injurious to be borne with in piety as it should seem, for a base Nazarite and a rude Galelean, to deface Moses, & disgrace God, to abrogate the Law, abolish the ordinances, to frustrate circumsition and annihilate former ceremonies, as the offended jews did object against him. And in stead thereof to ordain two new sacraments, one of water, an other of wine, & to bring in a new doctrine, even the Gospel, & for the former prophets appointed by the Lord, to assign new Apostles of his own making, never hard of before. All these things were not only marvelous, but also odious and dangerous, in respect of his person, and therefore a deep point of this mystery of godliness. Secondly in regard of the preaching itself, Preaching being at this time but a broaching of folly, and therefore called by Paul according to the common, crooked, and corrupt judgement of the world, the foolishness of preaching, being taken for madness, to cry as john Baptist did in the wilderness and our Saviour himself did in the temple Preachers being called mad men, as that son of the Prophet was in, jehues time 2. Kings 9.11. & drunckardes, as the Apostles were said to be drunk with new wine Acts. 2. And babblers, as Paul was termed of the Athenians Acts. 17. disturbers of states and common wealths, as Elias was called by Ahab a troubler of Israel. 18.17. as Micheah likewise the same by Ahab an unhappy Prophet, 1. kin. 22.8. and as jeremias, a discourager of the people by the princes of judea jerem 21.3. And as Amos a conspirator by Amaziah the priest; Amos 10. yea as our Saviour Chest jesus himself of the high priest & scribes, a perverter of the people a forbidder to pay tribute to Cesar & an affecter of a kingdom. Luke. 23.2. As Stephen of the people, elders, and Scribes a blasphemer, Act. 6.11. And Paul by Tertullus to be a pestilent fellow, a mover of sedition among all the jews, and a chief maintainer of the sect of the Nazarites Act. 24.8. Again; for the manner of this preaching contemned and condemned of all men, because it was not only bare and naked without a sign to countenance and confirm it, and therefore a scandal to the jews; but also plain and simple without wisdom of words to show & setit fourth, and therefore folly to the Grecians, 1. Col. 1.2. And beside for the men that did preach being homely and rude poor fishermen very simple, ignorant and unlearned Idiots. Lastly, in respect of the persons that were preached unto profane paynim godless Pagans, idolaters Gentiles, superstitious Grecians, to whom to preach, is as it is in the Prov. Surdo narrare fabulam, even to speak to dead and deaf men, deaf in obstinacy, and dead in sin, given over to vanity, nuzzled in ignorance, blundering in blindness, and almost cast of into a reprobate sense, even as blocks, stocks, and stones, like unto the Idols which they worshipped, in whom neither the plough of preaching could make any furrow, nor the seed of the Gospel take any root, because neither the dew of God's grace could mollify the soul of their hearts, nor the sunshine of his blessing fructify the ministery of his word in their souls. Notwithstanding all which, see the mystery, behold the wonder, how this is brought to pass: for the person, though a vile worm, yet a glorious Archangel or Prince of angels, thought a mean mortal man, yet a mighty and immortal God, though a son borne and a child given, yet an everlasting father, and the ancient of days. Secondly for preaching, though folly to men, yet the wisdom of God, though an offence both to the jews and Gentiles, yet the power of God unto salvation, to the jews first, and also to the Gentiles though a stumbling block, yet a sweet bait, whereby many souls were caught by the hooks of the Gospel. And for the preachers though poor fisher men yet powerful fishers of men, though rude Galileans, yet honourable Apostles, though not puffed up with humane knowledge, yet inspired with heavenly wisdom. And finally the persons that were preached unto though Gentiles by generation, yet Israelites, by regeneration: though children of truth, yet of stones made the sons of Abraha though aliens and strangers from the common wealth of Israel, yet free denizens & citizens with the saints. This therefore is the Lords doing to use the words of the Psalmist & it is marvelous in our eyes, & yet although marvelous and mystical, found by blessed proof, and happy experience to be performed in us, which were sometimes Gentiles, but now christians, by the great power and gracious providence of God. But why was God manifested in the flesh, justified in the spirit? preached unto the Gentiles; because otherwise he could not be believed in the world, so that with out this cause going before, the effect which answereth in the next branch, could never have followed: for as the prophet Esaie: who should believe our report or to whom is the arm of the Lord revieled? and as the apostle Paul; How shall they believe in him, of whom they have not hard, and how shall they hear without a preacher, so that faith must needs come by hearing, and hearing by the word of God preached. Esaie 5.3.1. Rom. 10.15.16.17. But who preached not the works of God by the creation of the world, although they after a sort do make manifest that, which may be known of God; they visible, showing the invisible things of him, that is his eternal power and godhead Rom. 1.19.20. and albeit as the Prophet David saith The heavens declare the glory of god & the firmament showeth forth his handy works Psal. 19.1: For these were but dumb teachers, and the text & intendiment of there teaching was only this, that there was a God that made the world. But the word of God by the mouth and ministery of man, speaking preachers which did plainly publish and proclaim, not by ocular demonstration, as the other, but auricular declaration and oracular manifestation, and the text and drift of their preaching being more, and a greater mystery even God manifested in the flesh, that saved the world. And these not such preachers as jacob. who said only that Siloam, should come Gen. 4.9. As Moses, that the Lord would raise up a prophet like unto him Deut. 18. as Balaam, that a star should rise out of jacob. etc. Numb. 24. As David, I will preach the law whereof the Lord etc. As Esay, that a virgin shall bear a child and so forth. Esaie. 7. As, Daniel, that the most holy shall be anointed Dan. 9 For all these were but prophetical Preachers, only such as saw him a far of such as promised him to come in due time. But these both evangelical and Apostolical, such as were eye-witnesses, and eare-witnesses of his coming, such as in presence pointed at him unto the people, or being past, reached him unto posterity; & how? not obscurely and darkly as Moses, that had a vail before his face and without conceit and understanding, as unto the jews who had a vail before their hearts, but after the vail of the Temple was rent in sunder painfully with diligence, for they preached in season and out of season; as Paul to Timot. 2.4.2, plainly without enloquence as the spirit gave them utterance acts. 2.4. and powerfully by heavenly influence, for it was not they that spoke, but the holy ghost that spoke in them, Math. 10.20. As Christ himself preached with power, and not as the scribes, commanding as it were the hearts of men to yield reverence and obedience to the Gospel, and converting many souls at once unto Christ: And finally to conclude, to whom was he preached by them? even unto the Gentiles, new preachers delivering an uncouth doctrine to a strange people, to whom they were sent as Ambassadors to a nation far off, by our saviour their Master, to carry with blessed feet the glad tidings of the Gospel, and not to one nation: for their charter & commission was larger, being commanded to teach all nations baptizing them in the name of the father. etc. Being the Apostles and messengers of God, promising & proffering grace and truth to all languages, degrees, sexes, callings, and conditions, under the sun, being those servants which were sent forth by the king, as is signified in the parable Math, 22. and Luke 14. which made a marriage dinner for his son, to call those that were bidden, who because the unworthy jews which were first invited, neglected dissolutely, and refused stubbornly to come, were commanded to go out quickly into the high places and streets of the city, and to bring in the poor, & maimed, the halt, and the blind, and yet there being room, to go out into the high ways and hedges, even to all outlandish, and foreign regions, countries, and provinces of the outcast despised Gentiles, poor in mind for the want of the riches of God's grace, maimed and halt in their souls, for lack of the integrity of good life, blind in their hearts, for want of the light of the truth, to compel them by the force of their commission, by the power of their preaching, by the efficacy of the word of the gospel, to come unto the wedding, of Christ jesus, unto his spouse the Church, as the guests of the bridegroom, and friends of the bride, as the Apostles themselves performing that in practice, which our saviour by the purport of the parable did prophesy should come to pass, when as the jews being moved with indignation thereat, did forsake them and betake themselves to the Gentiles did tender this reason of this their doing, saying. It was necessary that first the word of God, should have been spoken unto you, but seeing you put it from you and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles Act. 13.4.6. As it was oftentimes before told unto the jews even to their teeth. As first by the Baptist. That God would of the stony hearted Gentiles raise up children unto Abraham, Math. 3.9. And that the haughty hills, that the lofty minded jews which bore themselves bold of their mount Sinai where their law was given, of their mount Zion, where their temple was builded, and where the Lord promised his blessing for ever more, should be brought to low valleys, that is the humble hearted Gentiles, that lived in the valley of the shadow of death, should be exalted, that the crooked affections should be strengthened by the line & level of the gospel, and their rough ways, that is their ●ude and barbarous life, should be smoothed by the plainer of the word of God, and finally that all flesh, that is all men, and all manner of men, of what nation, language, degree, age, calling and condition whatsoever, should see the salvation of God. And this the Prophetical Evangelist but of the evangelical Prophet john out of Esaie. 40.3. And secondly by our Saviour Math. 8.11.22. But I say unto you, that ma●ie shall come from the East, & West, and shall sit down with Abraham, Isaach, and jacob, in the kingdom of heaven, and the children of the kingdom shallbe cast out into utter darkness. And again Math. 24.43. I say unto you that the kingdom of God shall be taken from you, and shallbe given to a nation, that shall bring forth the fruits thereof. And finally by Paul who in the 11. to the Romans telleth the Roman jews, or jewish Romans, that the natural olives meaning the jews, were cut of, and the vile olives even the Gentiles, were grafted in their stead; and that the election of the one was the rejection of the other, the calling of the one, the casting away of the other, the conversion of the one, the subversion of the other, the ruin of the jews being the riches of the world, and their diminishing the riches of the Gentiles, the one proceeding from the severity, the other from the bountifulness of God; as the Apostle amplifieth at large in the same chap. Whereby it is come to pass at this day (to apply it in a word unto ourselves, because we have been over long in this point) that we which dwelled sometimes in darkness, blundred in blindness, and groped at noon day, & were the furthest from the sunshine of the Gospel, have been made partakers of the gracious and glorious light thereof. So that of us, that of the Prophet Esaie. 9.3. and the Evang Math. 4.16. The people which sat in darkness and in the shadow of death, have seen a great light and to them that sit in the region and shadow of death, a great light is risen up; may seem to be most truly verified. Our duty to conclude being this, to labour by all means possible, to keep and continue still amongst us, this lamp and lantern of light, which Christ the light and life of the world hath vouchsafed to bestow upon us, by his blessed appearance, lest that, happily, or rather unhappily happen unto us, which God threateneth to the Angel, and the Church of Ephesus Apo. 2.5. Even a removing of the Candlestick of his Church from us, and an extingushing of his word from amongst us, and in turning the congregation of Christ in to the synagogue, of Antichrist, or the changing of the consolation of our salvation into the abomination of desolation; but it followeth in the text.   

Believed in the world.  
marvel was it, and no doubt a great marvel that God manifested in the flesh with the other mysteries appertaining thereunto, should be preached by such silly ministers in so simple manner, & to such sinful men; yet far more marvelous is it, that the same preaching should not only take such place as that it should be received with such regard and reverence, but also be so harboured in there hearts, that it should be embraced with credence and confidence; for of all those marvels which are found to be in the incarnation of christ, the first is, Deus & homo, That God should become man; the second, virgo et matter that a virgin should become a mother; and thirdly Fides & corhumanum that faith and man's heart should make an harmony together. Which seem to agree, like harp and harrow; this last must needs be the greatest, because the other two, did make men only to wonder, but this did cause our saviour Christ himself to marvel as is appeareth in the Gospel Math. 8.10. where it is said that when he heard the Centurion, declare his faith by his words, He marveled and said to them that followed verily I say unto you I have not found so much faith, Noah not in Isaraell, for if we thoroughly consider both what faith is, and the virtue and the excellency thereof, and what man is, and his frailty and infirmity, we shall easily perceive as great a distance between them, as is between heaven and earth, yea as great a discordance as Diapason, nay as great a difference as is between light and darkness, or the spirit and the flesh, between the which saith the Apostle there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cven peacclesse, or trucelesse jar and war, first for saith who knoweth not that it is the heavenly gift of God Rom. 4.16. the precious fruit of the spirit Gal. 5.22. the chiefest cardinal theological christian virtue. 1. Cori. 13.13: and therefore cannot be obtained, or attained unto by any mean or merit of man: the rotten root of whose original corruption cannot bring forth so fair a blossom nor so sweet a fruit, but rather the contrary, carnal heathenesh vice of infidelity. Again who will not say when as the faint favourers of faith themselves, cannot but confess so much, as Bellarmine in his preface before his controversies, that faith is the first gift of grace, even in the matter of justification, the first motion of a reviving heart, and the first sense of spiritual life, whereby the mind is stirred up to hope, the will inflamed to love, the tongue moved to confession, and the hand prepared to good works; when as contrary wise, we are so far from this, as that we are destitute of the grace of God, Rom. 1. and so far from quickening, that we are dead in trespasses and sins, Ephe. 2.1. and finally so far from this spiritual life that we dwell in the shadow of death: Esay 9.2. Math. 4.16. yea that it is the first ground work and foundation of the spiritual temple of the holy ghost, upon which the walls of hope are reared up, overwhich the roof of charity is laid, & where unto the battlements of good works are added as the full complement and beautiful 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 else, but the decayed and desolate ruins of the fall of our first father, forlorn Adam, who was dislodged and banished out of Paradise; further that it is the first bright beam of divine light, with which the spiritual sun of righteousness Christ jesus, illuminateth our blind hearts, darkened with ignorance, that the morning spring or dawning of our minds might proceed unto the perfection of the noon day when as we of ourselves, have such a fleshy vail cast before our hearts, yea such a stark blindness or rather such a blundering blindness, that though our eyes be wide open with the Sodimites, Syrians and Balaam, yet we cannot perceive the least peep or appearing of any glimpse, or glimmering thereof in our mind. Finally who is so ignorant in the scriptures, that hath not there red, that faith is the only present, where with God is pleased, and appeased with us? for without faith it is impossible to please God, the only salt that relisheth, & seasoneth all the cogitations of our heart, the communications of our mouth, and the actions of our hands, from being sinful, and unsavoury in the sight of God: for whatsoever is not faith, is sin, yea the main post of our justification, and salvation: for as the Prophet, the just man must live by his faith, and to conclude in a word; As the adversaries of faith themselves affirm thereof, that it is the very gate of heaven, without the which we can neither come to God, nor call upon him, serve him nor deserve him. As Canisius, in his Catechism. This for the excellency of faith, in comparison of our own insufficiency, for being partakers thereof; now for ourselves, what we are by nature, in respect of our weakness and disability, the word of God, describeth us out in our colours. As when the Apostle calleth us, sons of wrath, the children of disobedience, aliens from the covenant of God, and strangers from the common wealth of Israel. Again when as God himself anatomiseth us out and saith, that all the Imaginations, of the thoughts of our hearts, are only evil continually Gen. 6.5. as Esay a sinful Nation, a people laden with iniquity, a seed of the wicked, corrupt children, our head sick, and our heart heavy from top to toe, no whole part, nothing but wounds swelling, and sores full of corruption, yea that we drink up iniquity like water, and draw one sin upon another, as it were with cart ropes, and chords, of vanity, Esaie. 1.4. etc. And as Panle hath compiled out of holy places, of scripture, that there is none righteous, Noah not on, etc. Rom. Describing us in every power of the soul, & part of the body, to be far from the fear of God, and faith of Christ. Moreover when as our Saviour telleth Peter in the Gospel for the confession of his faith, that flesh and blood hath not revealed that unto him, but his father, which is in heaven; he signifieth our feebleness herein, that we are not capable of so great a gift, as likewise Paul, that natural and carnal man, cannot conceive those things that are of God. And finally the same Apostle that we cannot so much as think a good thought, when as the disciples and Apostles of our Saviour himself, far before us, in all christian perfection, although they never departed from the side of Christ himself, the founder of faith, and who therefore taught them his word so long, and wrought so often his miracles before them, to no other end but this, even to engender faith in them, that his disciples might believe on him, as it appeareth every where in the Gospel: yet oftentimes were found as our Saviour himself termeth them, to their blame and rebuke, sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of little faith. The feebleness whereof they often bewrayed in their faintness and failing in following their Master Christ, sometimes hard-hearted, as whose hearts would not yield to receive the impression of faith, and sometimes fools, and slow of heart, to believe all that the prophet had spoken, all of them from the highest to the lowest, showing their weakness & want of faith, in some respect or other. First, Peter when ke walked on the water sinking with his body into the sea, as he fainted in faith, through the fear of his heart, when he dissuaded our Saviour from suffering, and when he forsook and for swore his Master. Insomuch, that our saviour as he himself told him, was feign to pray for him, that his faith might not finally fail him: james and john when as they affected the primacy & supremacy above their fellows, and when as they would have had fire and lightning to come down from heaven to destroy those cities, that would not harbour our Saviour. Philip and Andrwe in the miracle of loaves, when they thought it unpossible for our Saviour to feed so many with so little. Thomas when as he would not believe that our Saviour was risen, unless he felt and handled him; and all the rest of the Apostles, when as they could not cast out the Devil out of him that was dumb and deaf, when as they consented with the reprobate judas, in disdaining that Mary's ointment should be powered upon our Saviour, and finally in flying from their Lord and Master, when he was taken, and in counting the resurrection of our Saviour as a feigned thing, so that this cannot but be a great mystery and marvelous wonder, that should be so generally accepted of all the world, which was so hard to be received of the jews themselves the people of God, who ought by faith, to have expected their own salvation, and by hope waited for the consolation of Israel, by the incarnation of their Messias Christ jesus, the reconciliation of the word of the Gospel, and the operation of the spirit of God: insomuch that their incredulity grew into a common Proverb a 'mong the Heathen, as it is in the Poet, Credat judaeus Apella, and so difficult to be accepted even of the Apostles and disciples of our Saviour themselves, whose hearts our Saviour had so long wrought and framed to prepare and make them ready to entertain the same. As though it were easier to grave in stony Marble, then to imprint in soft wax. And here note the Emphasis of the Antithesis which the holy ghost hear useth making an opposition between faith and the world, as our Saviour seemeth to signify in the Gospel, when he saith. When the son of man cometh shall he find faith on earth? Luke. 18. The world being as Austin calleth it Muscipula diaboli, the devils trap, rather a receptacle of infidelity, than an harbour of faith. For as the Apostle. Totus mundo positus est in maligno, and as john, all that is in the world, as the lusts of the flesh, the lust of the eyes, and pride of life, is not of the father, but is of the world Epist. 1. Cap. 2.16. than the which there can be nothing more contrary to faith. Yea and if the Apostle mean hereby, world by a Senedocche or Metonomia, as no doubt he doth that are in the world, Continens pro contento, the children of this world, even the children of darkness, opposite to the children of the light in the Gospel, that world which john saith, which when the light came into the world, which made it knew it not 1. john. 10. That world which our Saviour saith cannot receive the spirit of truth, because it seethe him not, nor knoweth him 14.17. That world that loveth his own, and not those things which are of God, and out of which our Saviour chose his disciples, and Apostles, taking them out thence, lest they should perish with the world. 15.19, which world for waywardness, and wickedness thereof may be called, Mundus ab immundicie per Antiphrasin, being indeed in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confusion of sin, & iniquity, rather to be counted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this must needs magnify the greatness of this mystery, and amplify the power of the Gospel, by whose force and efficacy, such a marvelous effect is accomplished and brought to pass above the reach of man's reason, beyond the capacity of humane understanding, and against the crooked judgement of the world; and thus much of this fifth point, that we may come to the conclusion of my text even the top branch of this tree of truth even the highest degree of exaltation, and glorification of our Saviour Christ jesus.   

And received up into glory.  
This is the last but not the least, yea the deepest, and profoundest matter belonging to this mystery of godliness, even the chiefest part of this text, the greatest thing that could be set down of the Apostle, and the loftiest degree of our saviours glorification, and highest parts of his perfection that he could attain unto, being the corollary and conclusion, not only of this excellent sentence of scripture, but also of the whole Chapter: and finally as the crown and garland, guerdon and reward bestowed on our Saviour Christ jesus, for all those things which he himself achieved, or caused to be performed for us, mentioned in the former words: that is, that after he had skirmished, vanquished, and triumphed over sin, death, hell, and the devil, and all other their complices and adherentes, having ascended on high, and led captivity captive, he sat at the right hand of God his Father, as in his chair of estate, his seat of honour and throne of majesty, there to reign and rule for ever. Where by as in the people of the world, through the obedience of faith there was a great conversion, and alteration: so in the person of our Saviour was there a wonderful change and diversity as of humane to be come divine, of mortal immortal, of temporal eternal, of vile glorious, of earthly heavenly, of natural supernatural, of carnal spiritual, of cursed blessed, of miserable happy, in so much that every hand is holden up unto him, every knee is bowed down unto him, and every tongue confesseth his name, Phil. 2.10. The word which here our Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was assumpt or taken up; as first Enoch was Gen. 5.24. and after Elias was in the fiery chariot: both which were types and figures of this assumption of our Saviour, which three are the only example of this kind of assumption into heaven, and no other besides, although our bold adversaries the papists will presume to add a fourth, whereof there is no mention in the scripture, even in the assumption of Marie, and in the memory thereof, do celebrate a solemn festival day in an holy honour of her, not only to make the assumptions under the Gospel to be equal in number with those of the Law, but also to make the mother of our Saviour to be compared with him in his advancement, & highest degree of his glorification: but whatsoever the word be in this place, it is also found Acts. 1.2. as signifying, both an adjoining unto other as otherwise the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purporteth a restoring again or receiving a dignity or honour, of which he was partaker before, when he thought it no robbery, to be equal with God his Father, as our Apostle Phil. 2. or else finally as the Phrase will bear, a recovering again of his father's favour, as being accepted again and received into the bosom of God his father, from whence he descended when he took upon him our flesh. And yet the word being all on with that which all the Evangelists use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his assumption being nothing else but a voluntary ascension, a passion in him in respect of his humanity, & yet an action of him in regard of his divinity; that as he saith of himself, as he had power to lay down his life and power to take it again unto him even so as he had power to descend to take upon him our flesh, so likewise had he power to ascend to resume again unto himself his own glory being caught or rapt up in a cloud as he was man, and yet taking unto himself the wings of the morning to fly up into his holy sanctuary as he was God, as a worm in respect of his incarnation in creeping on the earth, but an eagle in regard of his ascension in mounting up into heaven. That as a captain conqueror and Consul of Rome, when he had vanquished any enemy, won any city, or subdued any country, was wont to ride in triumph with a royal Pomp before him, and a great train behind him, up into the Capitol, the gates whereof were wide open to receive him. Even so our Saviour Christ jesus, after he had overcome Satan, his grand enemy, and by death as the Apostle saith subdued him that had the power of death, and with all vanquished the grave and hell, and did triumph over them, Saying as it is in the Prophet Esay and Osee and the Apostle Paul. Death is swallowed up in victory. O death where is thy sting? O grave where is thy victory? and so ascended on high and led captivity captive, and made a show of them openly, having his mighty arms of heavenly soldiers with him. As the Psalm. 1. describeth them. The chariotes of the Lord are twenty thousands of Angels, and he is in the midst of them, as in his holy place of Sinaie, and unto whom the gates of the Capitol of heaven stood open, as being glad, and ready to receive him into glory, as the Prophet David expresseth the same Psalm. 24. When he saith in the person of the Lord God. Lift up your heads O ye gates, and be ye lift up ye everlasting doers, that the King of glory may come in. Here then as our head is exalted highly, and advanced unto his glory, so shall we also his members be partakers of the same honour, for if we die with him, we shall live with him, if we suffer with him, we shall be glorified with him. For as his Father appointed unto him a kingdom, so hath he appointed unto us a kingdom john. 5. As the father hath crowned him with glory and worship, Psalm. 8. So will he being the great shepherd of the sheep, give unto us an incorruptible crown of glory, as he sitteth with his father in his throne, so will he cause us to sit with him in his throne, when as our vile bodies shall be made conformable to his glorious body, of mortal becoming immortal, of corruptible becoming incorruptible, of carnal spiritual, of natural supernatural, of earthly Heavenly, finally of temporal eternal, in the kingdom of heaven, where they shall reap and receive fullness os joy, and at the right hand of God have full fruition and plenary possession of surpassing Pleasure for ever more. Which God the Father hath prepared of his mercy, and Christ jesus purchased by his merit for us, those which have been promised us from the beginning of the wotld, and shall be performed unto us after the end of the world, in the Celestial Paradise, where the Sun shineth not, nor the Moon giveth no light, and yet where the Sun setteth not, nor the Moon changeth not, but where only the glory of God and the Lamb giveth light Ap. 21.24. Where there is pleasure for ever without pain, victory without skirmish, triumph without war, perpetuity without time, desire without default, sweenesse without variety, and variety without satiety, where there is joy with out gesture, Knowledge with out discipline, and conference without speech, where there is rest with out motion, partaking without envy, and understanding without reasoning, ubi lex veritas, pax charitas, modus aeternitas as Austin.   
FINIS.   

THE FRVITS OF HYPOCRISY.  MATTH. 23. v. 5. All their works they do, to be seen of men. 
THese words which I have read unto you, as also those in the verse immediately going before, are a confirmation in particular points, of that reason contained in the last words of the third verse, of which I have spoken at large heretofore. So that having before said, that these Scribes and pharisees, did far otherwise lead their lives, than they did teach and preach; now he addeth for the more certainty and assurance of that which he affirmed before, that if they had any good thing in them at all in show and in semblance, that the same was altogether vain and trifling, false and feigned, because they had no other thing in their purpose and intent, but palpably to please men & as it here appeareth to set out and show forth themselves. These Scribes therefore and pharisees did either most manifestly transgress the Law of God, or else did so notoriously dissemble, that they seemed to be altogether honest and holy, when they were nothing so nor so, having a foul visage under a fair visard, for as all is not gold that glistereth, so all are not perfect that appear so, nor all good and godly, that give an outward gloss of integrity, and sanctimony. For as Tully saith. Frons, vultus, oculi, saepe mentiuntur, oratio vero saepissime, and as the Poet. Fallit enim vitium specie vertutis & umbra So that oftentimes counterfeit, in the militant Church here on earth (such is the deceit of sin, & the fashion of this world) goeth for currant, such are the cloaks and colours of hypocrisy; for every hypocrite is like the Chameleon, that can change himself into every colour at command and like to Protheus, who can Metamorphose himself into every form forth with, and lastly like unto the weathercock that can turn itself according to every wind. And here may we behold and see the nature of sin in general, that it is never single of itself but hath always some companions and copartners conjoined with it; not unlike the serpent Hydra a monster of many heads and to the beast mentioned in the Apocal. On which the whore of Babylon is said to sitte having many heads, and many horns. But more particularly of the sin of hypocrisy, who is not commonly alone, but carrieth with it divers other iniquities. And is indeed the mother of advice, as in this place it hath twined and twisted with it Ambition a bird of the same feather, and a sin of the same stamp. These two being like unto Hipocrates twins always linked together, and in these Scribes and pharisees, their Hypocrisy engendering ambition in them as it appeareth in this place as also before in the sixth of this Gospel and the 1. verse. But here more covertly is the shadow of their works and deeds, which were altogether to outward ostentation, set as flat opposite against the study and endeavour of Godliness, & good life, their works being not works indeed, but shows and semblances of good deeds, shadows, without substance, clouds without rain, leaves without fruit being wholly fed as it were with the froth and fog of vainglory, and puff of man's praise: for the sincere work of God would never be delighted so with the bubbles of vanities, wherewith all deep dissemblers & hollowharted Hypocrites are carried a way, as it were with full force and swift streams. And here is not only reprehended the Ambition in these Scribes and pharisees with the which they were much tainted and infected; But when as our Saviour had utterly condemned the breach of the law of God in their whole life and conversation, lest they should object and allege for their excuse as a buckler or defence their feigned holiness, by a Preoccupation he preventing them answereth: that they are but trifles, trash, and trumpery, yea and very vanity, of which they do boast and brag, mere ostentation reigning, and ruling in them; whereas If their holiness were sincere, they would not seek for the reward and regard of mortal men: for as the Poet saith, Ipsa quidem virtus sibimet pulcherrima merces: and if they would needs gape after guerdon; then they should have aimed at the praise of the Lord God himself, and the price of the kingdom of heaven; for as our Saviour saith in the Gospel No man can serve two Masters. So that unpossible it is both to please God, and please men. And therefore Paul he saith, that he could not be the faithful servant of God, if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a menpleaser, that is such an one as sought by all means possible the praise and commendation of men. Herein therefore these Scribes and pharisees approved themselves to be notable Hypocrites, and notoriously ambitious, when they thus hunted and hauked after the people's applause very popularly, although their actions were tipped and coloured never so much with the show of obedience to the Law of God. For as the same Apostle 1. Tim. 1.5. The end of the commandment is love out of a pure heart, and of a good Conscience and faith unfeigned, which love as saith the same Apostle 1. Cor. 13. boasteth not itself, nor is not puffed up: which two metaphors of the Apostle in that place are diligently of us to be observed as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here only found in the whole new testament, as also of Tully lib. 1 Ep. 12. Ad Atti. As also of Petrus Alexandrinus, Martyr, but seldom or never else where, which signifieth as much as Petrus Balsamus expoundeth it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as Clemens in the third book of his pedagogy and Basile in his contracted definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definition 49. But not as some interpret the same, in my opinion Perperan agit, who think the greek word to be drawn from the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perperam very strangely drawing the fountain as it were from the River, when as the same is nothing else but a Metaphor drawn from clawbacks and flatterers, who did nothing but faun and flatter and fleer in the faces of them with whom they would insinuate themselves, as did these Scribes and pharisees by setting to sail as it were all there good works in the open sight of the people, thereby to win unto themselves the term and title of holiness, integrity, and innocency of life. As did also Abimeleke, as it is in the ninth of the judges, the Son of Gedeon or jerubaall, when he by the means of his Mother's brethren, and with all the family of his mother's Father, alured the men of Sechem by fair & flattering words to condescend unto his ambitious purpose, whereby he usurped the government over them being but the son of a handmaid and a bramble indeed, as joathan calleth him, yet presumptuously boasteth himself as much of his shadow, as either the vine, olive, or fig trees, yea or the tallest Cedar in Lybanon. So did job when he to enueigle Abner, took him a side in the gate, seeming to speak with him peaceably, but minding to murder him as he did 2: Sam. 3.27. And lastly, so did Absalon, when he used such affability, adulation, and popular practices, and proceedings, when as he ambitioussy by aspiring, affected his father's crown & kingdom, when as he used these and such like words unto the people, and did steal away the hearts of all the men of Israel, doing them obedience, putting forth his hand unto them, and kissing them saying. O that I were made judge in the Land, that every man that hath any matter of controversy might come to me, that I might do him justice. Sam. 15. The other is a Metaphor taken from the heathen Sacrifices which the offerers were wont to puff and blow up artificially, to make them seem fat and goodly, hereby to get the good name of devout and holy Sacrifices, in which sense Aristotle useth the same word in the first Chap. of his Ethic. as the Scribes and pharisees did puff and blow up their works, to make them seem glorious and goodly unto men, seeming to be the Sacrifices of Abel, fat, and fruitful, and pleasant in the sight of God, but being indeed the offerings, of Cain, irksome, loathsome, and stinking, in the nostrils of the Lord & like unto those woorts, which made pottage for the children of the Prophets mentioned 2. King. 4. which seemed to be wholesome herbs, but indeed venomus weeds, like unto a wild vine, and lastly like to jonas his gourd, which seemed to be so spreading & sprouting, as that it would shroud and shadow him from the fainting heat of the sun, but was indeed of no continuance, soon grown, & soon gone, soon ripe & soon rotten, vanishing and withering away in one night jonas. 4. But how prove we that these Scribes and pharisees did all their works to be seen of men? even the same is evident by many and manifest places of the Scripture, so that he that shall doubt thereof, shall seem to doubt whither it be light at noon day. As our Saviour in the 6. of Math. here and else were testifieth, who did not only see their outward deeds as an eye witness thereof, & being conversant among them, but did also know their inward hearts, being the searcher of the reins, saying they gave their alms before men, to be seen and praised of men, and caused a trumpet to be blown before them, like Hypocrites in their synagogues and in the streets. And again, when they stood praying in their synagogues and in the corners of the streets to be behoulden of men, using Polulogies and Battologies that is vain repetions, & much babble, for which as our Saviour here telleth, they had the guerdon and reward they liked and looked for, that is the vain praise and commendation of the common people. Moreover when they fasted, they like Hypocrites looked sourly, and disfigured their countenance, that they might seem unto men to fast; even as the Heir is said to weep at the death of his father. As it is in the Proverb. Haeredis luctus sub larua, risus est. As it appeareth in the same chapter. And again by devouring widows houses under a colour of long prayers, as it is in this Chapter. Further by tithing mint, coming and anise, and leaving the greater matters of the law undone, as judgement, Mercy and fidelity, by making clean the outside of the cups and platters, but within being full of bribery, and excess. And therefore are likened of our saviour (and that worthily) to whited tombs, which appear beautiful outward, but within are full of dead men's bones and all filthiness, they appearing outwardly Righteous before men, but within full of Hypocrisy and iniquity. So that we see these words most fully confirmed unto us, that horrible vice did reign and rule in those Scribes and pharisees, and no marvel, for a learned writer saith.  quemadmodum, semper in Cerimoniis, magis sunt operosi Hypocritae, quam qui solidam rerum-substantiam tenent: Ita factum est, ut qui a vera pietate disciverant long plus ostentationis sibi asciverant quam qui fideles for as Diogenes Laertius saith, as the Grecician horse did therefore deceive the after wise Troyans', because it came in form of Minerva, and as Lysimachus prevailed more by his foxes pelt then by his Lion's skin, and lastly as Pyrrhus was wont to say, that he won more by his Orator's policy then by the power of his army. Crocodiles never hurting more than when they weep most, Syrenes never harming more than when they sing sweetest Scrpentes, no where rather lurking then where the grass is greenest. So the devil never destroyeth more souls, then when he taketh upon him an Angel of light. So Hypocrites never worse, never more vile and vicious, then when they put upon them the visoure of virtue. And lastly so these Scribes, and pharisees than were indeed ravening woules, when they did put on sheeps clothing. So that it is most true which Solomon saith in the Proverbs The wicked man when he counterfeiteth himself good, then is worst of all, whereupon Austin saith on the 63. Psalm. Simulata aequitas non est aequitas sed duplex iniquitas, quia iniquitas est & simulatio. Wherefore and if there be any such among us, men pleasers, vain glorious ambitious, and such like as these Scribes and pharisees were, let them remember that all those woes denounced of our Saviour in this Chap. and in many other places of the Gospel against these Hypocrites, are not denounced in vain. But let them remember what our Saviour also saith. That except our righteousness exceed the righteousnsse of the Scribes and pharisees ye shall never enter into the Kingdom of Heaven, & that which Paul affirmeth 1. Gal. 11. That those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men pleasers cannot please God, nor be the servants of God. But much more the Lord will punish the ministers of his word in this wise offending, whose words without works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders and wounds who when they ought to be light, are darkness, when salt unsavoury, and lastly when they ought to be guides, had need to be guided, and governed themselves, who as they use not their hands when they do no good indeed, although they do as jugglers do, show knacks of Legerdemain, seeming to do those feats which they do not, by casting a mist before men's eyes; so that it were no matter at all if they were toungtied, & had there lips glued together, sith they do more hurt by their speaking, than they could do by their silence. Non enim ita in cident animae verba, ut opera, as chrysostom Hom. 30. in Acts Apost. Cap. 14: quoniam si habueris, non solum non proderis loquendo, sed etiam plus oberas utilius fuerit tacere; quid ita? quia sic mihi proponis opus ut si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insomuch that the people might very well put their Pastor to rebuke, in replying against him and saying with the Poet. Quid verba audiam cum facta videam? And again with Tully in another place in the same sense. Quorsum persuadere nobis conaris, quod tibi probare non vis? So that we see, that this untowardness & perverseness of the ministery in not putting in practice that which they know, maketh this blessing of the Gospel oftentimes but half a blessing, this grace but half a grace, this light no light at all, and I pray God they make it not a darkness, yea this blessing no blessing, this grace no grace, this light no light at all, and I pray God we make it not a curse in the end, & extreme darkness worse than that of Egipte. How often hath the Lord God commanded in the Law by the mouth of Moses his great Prophet, that his priests should be holy as is in the, 19 Exod. Let the priests which come unto the Lord be sanctified, lest that the Lord forsake them. And when they come to the Altar of the Holy, let them not bring upon them the offence lest they die again Levitic. 21. That man in whom there shall be found any spot or fault, he shall not come to offer any gifts unto God. And therefore the purging of wounds began first at the Priests Esay. 1. So likewise in purging and correcting all sorts of men, first the purgation ought to begin with them as it is written in the Prophet Ezechiell. First begin with the Sanctuary. For as the Psalm. saith Holiness becometh my house for ever. For when as in the Sacrifices the Priest had for his share the bracelet that covereth the heart as Origen writeth, signifying thereby that he should be a man of council, who had also allotted unto him the right shoulder and the tongue, in token that he should be prompt and ready to good works, and eloquence to declare the Law of God, besides having one his breast a tablet, wherein was embroidered with letters of gold urim and Thummim in token that he should be a man both perfect in life, and plenteous also in the truth of the Lord, twelve stones being set in the same tablet, and therein engraven the names of the twelve tribes of the people, that he might evermore have than in remembrance, the skirts & hems of his robes being hung with bells of gold and pomegranates, in sign that his life should give forth a great sound and good savour all abroad, and that his voice should ring and be hard a loud among the People, and therefore also the Lord requireth Levit 21. That no priest should be maimed or deformed but whole and sound. Upon which place Theoderite hath these words in his thirty question A sacris arcentur corpore vitiati (saith he) ut per affectiones non sponte susceptas, ea quae a voluntate proficisci debent pro hiberentur. Oculorum enim occaecatio inopiam cognoscendi significat, auris amputatio in obedientiam, naris ablatio facultatis discernendi, privationem, manus abscissio in agendo socordiam, atque ita in reliquis. Hereby signifying that he cannot be a perfect minister that faulteth or faileth in any any one of these duties, not so much standing upon the deformites' of the body, as respecting the gifts of the mind, which he hereby signifieth and insinuateth, as also is meant by the unblemished sacrifices, that were required which also the very Heathen did regard, especially both in their Priests and offerings, for as jeremy. Ad Fabiolam saith Corporis Vctia ad animum re●eruntur, Ideoque talibus praeditos corporibus ad rem Divinam Esse ineptos. Besides this, how often hath our Saviour commanded his Disciples in the Gospel as concerning good life, and godly conversation? How often also hath Paul given the same to Tymothie in charge? As the other Apostles to other Pastors and Teachers of the word. All which of the Priests in the law, of the Disciples in the Gospel, do as well concern us as them, as being spoken to all alike. As that in the Tim. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is a pure heart a good conscience and unfeigned. For as he describeth a minister, in the third Chap: of the same Epist He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as the Apostle requireth in a Deacon, and therefore much more in a Bishop: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And as he requireth in the fourth Chapter. That he have a good report of those that are without, lest they fall into the rebuke, and snare of the devil, and in the same chapter, That he be unto them that believe, an example in word, in conversation in love, in spirit, in saith, and in pureness as Peter, in the 1.5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as types, patterns, precedents and examples unto your flocks, of which the Lord hath made you overseers as Paul again last warneth us in the same fourth Chapter last verse: Take heed unto thyself and unto thy doctrine, for in so doing thou shalt save thyself, and those that hear thee, lest that preaching unto other thou thyself become a reprobate 1. Cor. 19 last verse. So that hereby we are all to learn what is our duty, that take upon us to preach the word of God unto others, that we ourselves first give example of good works, who as we call others, we ourselves may first lead and show the way to others and be deaf ourselves who should give good example, and if we bid others go and we ourselves stand still, and if we pipe and sing to others and we ourselves be not delighted therewith, what do we else but moke God & condemn them? for as the Poet saith, Turpe est Doctori cum culpa redarguit ipsum, and as another saith Quid didicisse viam prodest quia pergere nolis? Turpior ignaro factus es ipse sciens. But let such lose and dissolute ministers remember that Agens Theologia contrary to Aristotle's opinion of felicity as saith, Barnarcinus Ochinus. Tanto maior est contemplante quantum domina serva, etuiva fides mortuae anticellit dialogue 2.20. Better is he that hath active the hethat hath contemplative Divinity, & let them remember that which Austin saith to their shame evenit indoctum vulgus et. rapit caelum. The common people winning away as it were by violence the Kingdom of Heaven from them, being like Astronomers and Starregasers which always are pointing at it, but never possess it, or set foot in it: and being in the pulpit as one a stage bearing the parts and taking upon them the persons of good men, but afterwards become their own men again, when as, Christ saith in the eight of john, if ye would abide in this my saying, then should ye be truly my disciples, which our Saviour speaketh to all in general, and therefore much more unto the minister it was the saying of Profane protagora's in the pagan Plato, herein agreeing with mischievous Machiveli: he is as a mad man that cannot counterfeit justice, but contrary wise godly Paul he saith. That the wrath of the Lord is revealed from Heaven upon all them that hold the truth of God in unjustice. Let all Preachers therefore imitate the patriarch jacob, in taking unto them both Lea and Rachel that is both life and learning, manners and knowledge, science and conscience together that I may use the Allegory of a jewish rabbi: who likneth Action unto Lea and contemplation to Rachel Lea seeming to be deformed or rather not so well favoured in comparison to Rachel, which was most beautiful; works and deeds more hard and laborious than bare speculation, when as they do other wise, they shall show themselves like unto jacobs' wives maids Biltha and Zilpha: Who did bring forth children, which were free they themselves being bound, and likewise being themselves most sinful children of God, did make others good and Godly themselves continuing bad and wicked. But would to God they would call to mind whensoever they go about to reprehend and reprove the sins of the people, that which the Heathen Tully hath in his third of his Tusculan. Est propruim stultitiae aliorum vitia cernere & oblivisci suorum. And again in an other place Omni vitio carere debet is qui in alium paratus est discere. And would they would remember that which they read of that famous Lawgiver Lycurgus who gave no laws but those which he first practised himself. They may happily deceive the ignorant and simple people who as Horace saith 1. lib. Epist. Vertutem verba esse putant ut ligna lucum. But beloved, the Lord is not mocked, who is the searcher of the Hearts, and reins. And is not as Mercury to whom only tongues are offered and sacrificed, but requireth all both inward and outward parts, and powers, yea holy man perfect and absolute in every good work, whose sacrifice is a sorrowful soul and a contrite heart, whose worship consisteth in spirit and truth, and whose offerings are the fruits of the spirit even all divine virtues whatsoever: wherefore Cyprian saith very well in this behalf.  Musici cor cum chordis ita ministri mens cum monitionibus conveniret. Which cannot be when their practice and their Preaching their doctrine and their deeds, their words and their works agree not together, for as a learned writer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such lude ministers therefore are like unto midwives, who help other to bring forth, but do not bring forth themselves, who as Socrates, saith in the person of a Philosopher in Plato his Thettetus likning himself to a midwife, but in his doing more than a midwife that I may use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even the Ministers of the word of God should show themselves more than midwives, in bringing forth also themselves as their function is a great deal more honourable, in that they are as it were midwives not only to women but also to men and women, & in that they have not a charge of their bodies but the cure and care of their souls and as Midwives to discern the moon calf from the perfect fruit of women so Preachers should not bring forth moon calves: yea and they may be likened again to the crow which No scent out of the Ark which was black, unclean, delighting to light and rest on filthy and loathsome places, and feed on carrion carcases, so they blacked with ill fame, unclean in life and conversation, and desiring the filthy corruption of the world; the crow being greedy, Ravenous, abhorring the company of men; So they covetous, serving their belly, sequestering them selves from the true Church by their wicked works; whereas contrariwise good Preachers irreprehensible in life, doing that which is good, not forsaking the godly and Godliness, but coming with an Olive branch in their mouth which is the word of grace, and practising the same according to their teaching, which is signified by the green leaves of the same Math. 23. Are altogether like unto the Dove. It was no marvel (beloved) that the Ancient Lawgivers would have their priests abstain from, a dog and a goat most noisome but especially from a goat, and why? because as Plutarch answereth, making it a Problem in his third Problem because the people always abhorred the same as the most luxurious, ill savouring and infectious beast, as being most commonly diseased with the Epilepsy or falling sickness, so that they which tasted and touched the same beast were oftentimes infected with the same disease as likewise the Lord in Levitic. Commandeth his priests to abstain from the like unclean things, by which is signified the purity of life, and integrity of manners, that aught to be in the Ministers. But let all deep dissemblres and hollow hearted Hypocrites acknowledge that to be true, as it is most certain although a pagan spoke it that Tully hath in one of his Epist. Quam non est facilis virtus, quam vero difficilis evis diuturna simulatio? Seeing that as our Saviour saith in the Gospel. There is nothing hid that shall not be opened nor nothing secret that shall not be revealed. In that last Epiphany and day of manifestation when as every Hypocrite shall be made as naked as Aesop's crow without his viso of virtue cloak of honesty, and colour of holiness by which they have deceived so long the simplier sort, whose senses they do so be witch captivate & intoxicate, like unto the Iguis fatuus with the glimpse thereof carried headlong to their destruction by foolishly following the same they know not whither. Every Physician of the body Hippocrates was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they may say at the last with the Apostle Paul in the fourth of the second to Timot. When they are departing out of this life, as he did. I have fought a good fight and have funished my course, I have kept the faith etc. Yea they ought to be such schoolmasters to the unlearned people as Theodosius the Emperor required to his children, that is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as this is requisite & necessary especially in ministers, as coming nearest in calling and condition to these Scribes and pharisees, whom we have in hand; even so do these words of which we do now entreat, concern as well all others of what degree state and place socuer they be in Church or common wealth, even all of any age, sex, or sort, high or low, rich, poor, young and old, one with another. So that whosoever shall do any good works outwardly to be seen of men, thereby to get praise and commendation of the people, and not for God's cause with a single heart, a sincere, conscience, and faith unfeigned, do nothing at all exceed in righteousness these Scribes and pharisees, but show themselves to be their devilish Disciples, full of Hypocrisy, fraught with ambition, and deep in dissimulation. As for example the Papists who for their resemblance herein may rightly be called Romish pharisees whose doctrine as it is nothing else but heresy so their life is nothing else but the leaven of these jewish Levites, their holiness Hypocrisy, their devotion dissimulation their Godliness, vain glory, their Zeal superstition, their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Sacrifices sacrilege, there chastity uncleanness, their worshipping Idolatry, their blessings Blasphemy, their pilgrimages pillings, and powlinges of the people, their Purgatory Purging of other men's purses, there fasting feasting their alms deeds all misdeeds. To conclude their whole religion being nothing else but a mass of solemn ceremonies consisting altogether in shows and semblances, not soundness, in fantasies not in verity, and in circumstances, not in substance: all this appeareth to be most true when as these Scribes and pharisees their works are altogether outward, consisting in external pomp and pride, in glory, and goodly apparel infine and costly linen, and in all glittering gloss and glory that may be in the world even as the whore of Babylon is described in the Revelation, in vanity of vestments in copes & corporasses, albes and amisses, in palles and purples, and such like trifles, their prayer being nothing else but lip labour, in murmuring and muttering many creeds, Paternosters, and ave Maries, in blessing & beading, in kneeling and knocking, in beating their breasts, in groveling on the ground, in holding up their hands, in lifting up their eyes to heaven, like the proud Pharisee in the Gospel, the same being in the tongue not in truth, in voice not in spirit, in external crying and calling, in bellowing and bawling in sorrowing and sighing, in grieves & groaning from the face outward but without remorse of conscience, Heaviness of heart, contrition of mind, and conversion of soul: their baptism standing of water, cream, oil, salt, spittle, snevill, and such like filthy slaverings, and yet those so necessary, as they dare be bold to say blockisly & blasphemously; without the which Salvation cannot be obtained. The Sacrament of the supper they make as it were a mask or mummery by their massing, yea they use it as heathenish Sacrifice by their manifest Idolatry, yea like a play or pageant by their golden shows by their bendings and bowings, mocking and mowings, windings and turnings, and such like unseemly gesture, by their adoration, elevation, and exaltation: the shameless shaveling that celebrateth this Sacrifice or rather committeth this sacrilege not without most horrible blasphemy, dealeth with the baked God which they call an host, even as a cat doth with a mouse, who after they have dallied with it, dandled it towsed, & tossed it two & fro upward and downward, forward and backward, at the last, the jest turning into earnest, he choppeth it up at one bit flesh, blood, bones and all. To conclude their whole religion consisteth of nothing else, but of rags and relics, ringing and singing, censing and sancting, shaning and shriving, thereby shragging the purses of the poor people, and all this in show of sanctimony and sincerity, and being indeed nothnig else but deceit & dissembling, And lastly in those their goodly deeds of Charity, which carry the greatest show of good works, when as they build Churches erect monasteries, found colleges, Hospitals. Friaries, and nunneries, and other Religious houses, where by, they endeavour to merit their Salvation, and get worldly commendation, to be hallowed in heaven of God, and honoured in earth of men, what do they else but show themselves to be Hypocritical and Pharisaical dissemblers? and what are those their good deeds any thing else but Splendida peccata being without faith, seeing that as the Apostle saith: what soever is not of faith is sin, for all their good intent: for although as Austin saith Intentio facit opus bonum, yet must we take therewithal that, which followeth after Sed fides dirigit intentionem. For as the same Apostle saith in another place. Without faith it is unpossible to please God. So that for all their great costs and charges thus vainegloriously bestowed, howsoever perhaps praise worthy before men, yet without regard and guerdon before God, they may be likened to the woman which had the bloody flux mentioned in the Gospel, who had spent all her substance and bestowed all her goods upon Physicians, for remedy of her disease, but could not be healed orhealped of any and no marvel, seeing that the best works that any regenerate man in the world can do with the liveliest faith, the strongest hope, with the colourablest intent, and to the best end that may be, can not purchase any spark of grace or drop of mercy by desert, at the hands of God; for as our Saviour saith in the Gospel. When we have down all that we can, yet are we unprofitable servants. What then shall be come of those glorious works of the Papists, which they boldly affirm to merit, being died and tincte in the precious blood of our Saviour Christ, and therefore must needs be acceptable and gracious in the sight of God? even they shallbe in account unto the Lord, as was jesabel unto jehu, who although she cleared her eyes and painted her face with ruddy colours and other pleasant hews, thereby to seem fair to escape the fury of jehu, yet for all that did he according to the commandment of God perform the judgement of the Lord upon her, with out any regard of her beauty, or any other respect whatsoever. But to leave the Papists and to come near ourselves here present, if any shall in this congregation use to frequent divine service and sermons, seeming to be a zealous Professor of the Religion now set up by public Authority, for fear of incurring the danger of the Law provided in this behalf, or else to be well esteemed of, and deemed of his neighbours as an ordinary liver, and ordinary professor in the town and parish where he dwelleth, and not for the truths sake, as a faithful Christian and his conscience cause; verily he is nothing else but a carnal gospeler, and a time server, nothing at all differing in this, from the dissembling pharisees and Hypocritical papists in dallying with God, and making a mock of his word, than the which their can be no wickedness worse, no sin more heinous nor no vice more odious in the sight of God; for as Tully saith in the first of offices, Totius justitiae nulia pars capitalior est, quam ●arum qui tum quum maxim fallunt id agunt ut viri boni esse videantur. In consideration of which dissembling nature and deceitful mind of man in general, Seneca he crieth out in his Hippolytus, in the person of Theseus which may also be truly verified of this our dowbling and colourable age. Ouita fallax, abditos sensus geris, animisque pulchram turbidis faciem induis, pudor impudentem calat, audacem quies, pietas nefandum, vera fallaces produnt, simulantque molles dura. For of what degree estate and order of men in this time may not that of Homer be truly said? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Chytreus Translateth these words Qui bona dicebant animis & prava struebant Who speak roses but savour of wormwood. Their words being sweeter than honey, softer than butter, smother than oil, but having war in their hearts; having a show of godliness & a semblance of zeal in outward profession, and devotion, but utterly denying the power thereof in their life and conversation. But let all such in this behalf follow the good & wholesome counsel of a heathen Philosopher even Plato in his Epist. to Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Tully saith in his second book Denatura Deorum of the worshippers of the heathen Gods, much more may it be said of the service of the only true and everlasting God: Cultus Deorum est optimus, idemque castissimus atque sanctissimus, Plenissimusque pietatis ut eas semper pura, integra incorrupta & mente & voce veneremur. And as our saviour himself saith in the fourth of john, God is a spirit and they that worship him must worship him in spirit and truth. And as he saith in another place not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven but he that doth the will of my father which is in heaven. And thus much for these words which I have read unto you.  
FINIS.