iustification of Christs diuinitie and his declaration to be God what greater then the testimonie of elect Angels what greater matter then the publishing of the Gospell the conuersion of the Gentiles and the ascention of our Sauiour Farre greater then any mysteries that were before time mentioned in the olde Testament then the creation of the wide world then the inundation of the earth then the deliuerance of the Israelites out of Egypt then the promulgation of the Lawe and the returne of the Iewes out of the captiuitie of Babylon which are all notwithstanding great miracles and most meruailous in our cies And as this misterie is great first in respect of the cause and secondly in respect of the matter both for quantitie and qualitie not onely generally but also particularly as we haue shewed at large So thirdly is it called great in respect of the effect thereof for that it maketh them great which vnderstand and beleeue this mysterie which make vse and take profit by it As first generally Godlinesse this mysterie made Moyses verie great in the land of Egypt in the sight of Pharaos seruants and in the sight of the people Exod. 11.3 This made Dauid haue a name like the name of the great men that are in the earth 1. Chron. 17.8 This also made Daniel of great reputation with the people Dan. 13.64 Euen as Alexander Pompey and Constantine the great so called for their great Artes atchieuements but particularly this great mystery of the Gospel this manifestation of God in the flesh for so saith our Sauiour whosoeuer shall obserue and teach anie of the commandements of the Gospell the same shall be called great in the kingdome of heauen Mat. 5.19 And especially the precept of humilitie and therein to follow the president of our Sauiour and be as a little child Humilitie the same shall be the greatest in the kingdome of heauen 18.4 This made Iohn the Baptist great as the Angell foretolde that he should be great in the sight of the Lord Luk. 1.15 and not onely great but the greatest Prophet that was borne of women And yet such and so great is the effect of this misterie that it maketh him that is the least in the kingdome of heauen to bee greater then he 7.28 This made Marie great as she confesseth her selfe saying he that is mighty hath magnified me and therefore her soule magnified the Lord as it is in her Magnificat Luk. 2. Is this mysterie then of Godlinesse considered either generally or particularly Great that we may adde an edge to that which hath been spoken great in respect of the soueraigne Author thereof which is God great in regard of the subiect matter therof the word and will of God finally great in respect of the soule sauing effect therof to be great in the kingdome of heauen Then if thou wouldest be brought to God if thou care for thine owne saluation it thou desire euerlasting blisse renownce all other false religions forsake all other vain professions make account of no other fond mysterie there is but one way without wandring and that is Christ but one veritie without errour and that is the Gospell but one life without death and that is in heauen This great mysterie in this text is that life this truth is that veritie and this Godlinesse is that way Haec via sine deuio haec veritas sine dubio hac vita sine taedio as saith a learned Father To this mysterie let all new inuentions vnwritten verities and humane doctrines giue place the Cabala of the Iews the Alcaron of the Turke the obscurities of the Gnosticks the profundities of the Valentinians the illuminations of the Catharists and the traditions of the Catholiks all which must needs vanish away as the mistie cloudes before the sunne and be scattered as the dust before the winde and finally be consumed as the rods of the charmers of Egypt by Aarons Rodde euen as all the Oracles of the Heathen ceased at the comming of Christ and all the religions were put to silence by the preaching of the Gospell and the euill spir it s of Sathan which possessed men were throwne out by the power of the spirit of the holy Ghost To this religion therefore only ought all the faithfull christians to giue their assent and consent which no Tyrant could euer extinguish were he neuer so mightie or malitious nor hereticke confute were he neuer so learned or subtile nor anie enemy conuince were he neuer so powerfull or politicke which may be for a time yclouded or ecclipsed but shall neuer wholy loose her light and pressed and depressed for a while but shall neuer finally be oppressed and lastly may be assailed and assaulted but neuer vtterly vanquished To conclude therefore leaue all other Doctrines and cleaue onely to this mysterie forsake all other professions and betake thy selfe onely to this Godlines cast away all other falshoods and holde fast this truth and let neither the buffetings of Satan the baites of the flesh the pleasures of sinne nor the golden apples of the world cause thee to let go thy holde but holde it fast for euer euen to the end God manifested in the flesh Thus much of this great mysterie of truth or godlinesse as it is here generally defined of the Apostle now of the particular parcels and branches thereof in their due order But first of the maine branche out of which the rest doe grow and flow contained in these words Man hauing lost his first perfection forsaken his former puritie and made himselfe subiect to corruption in the beginning breaking Gods commandements euer after transgressing the lawe of the Lord and neuer ceasing to sinne in thought word deed not onely our first parents the Authors of our iniquities causers of our infirmities and originall rootes of our pollution but also all the children of men in their generations in all times and ages of the world as being the spawne of those rebels the corrupt fruites of such rotten trees the bitter water of vnpure fountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foules of the same feather birdes of the same brood sinners of the same stampe sinning sonnes of sinfull parents according to that prouerbe of the Prophet The fathers haue eaten sower grapes and their childrens teeth are set on edge For as the Apostle Paul saith out of the Psalmist There is none righteous no not one there is none that vnderstandeth there is none that seeketh after God they haue all gone out of the way they haue been made altogither vnprofitable there is none that doth good no not one c. Rom. 3. And as the Prophet Esay From the sole of the foote vnto the crowne of the head there is nothing whole therein but wounds swellings and soars full of corruption 1.6 And finally as the Lord God himselfe All the imaginations of the thoughts of mans heart are onely euill continually Gen. 6.5 And therefore man to deserue nothing els but condemnation
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
is of the Genus of it which is Mysterie Now therefore of the other part which is the difference in the same definition being here called not only a mysterie but also a great mysterie Great In this word our Apostle amplifieth this mysterie of godlinesse in way of comparison preferring and extolling it aboue and before all mysteries for euen in the chiefe points of our religion in the principall articles of our faith in the deepe mysteries of God some are greater more excellent and heauenly then other some In which respect our Apostle calleth also the spirituall marriage betweene Christ the bridegroome and the Church his spouse a great mysterie Ephes 5.32 So called here great as truth is said to be great and strongest euen by the voice of all the people 3. Esd 4.14 As being greater and stronger then wine then the king then women As the Sunne and the Moone are called Great lights 1. Gen. 16. in comparison of the rest of the Plannets and all other fixt starres being greater then any of them all As Niniuie is called a great and excellent Citie because it was of three daies iourney Ionas 3.3 As the stone that was laide against Christs Sepulchre a great stone because it was the greatest that could be gotten Mat. 27.60 Mysterie 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 mysterie is great euen God who is not an Idoll as the Gods of the Heathen but great and terrible Deut. 7.21 euen a great Lord feared aboue all Gods Psal 96.4 and of whom againe the Prophet Dauid saith who is so great a God as our God Psal 76.14 As in respect of our Sauiour Christ Iesus the mouth word and wisedome of his father the speaker opener and vtterer of this mysterie 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 shepheard of the sheepe 13.20 And in respect of the Apostles the preachers and publishers of this mysterie 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 then he then whom there was not a greater borne of women euen Iohn the Baptist For euen so great doth our Sauiour Christ make euery one of thē when he saith He that is least in the kingdome of God is greater then he Luk. 7.28 For who so great as the Creator founder of all the world who so great as the great Sauiour and redeemer of al mankinde who so great as those holy and heauenly Ambassadours of God vnto all the people and nations of the world Not Iupiter so great the father of all the Heathen Gods although the Romans call him Optimum Maximum Nor Diana Iupiters daughter so great although the Ephesians crie out neuer so often Great is Diana of the Ephesians Nor Mercurie so great the interpreter and messenger of the Gods although the Grecians name him Trismegistos And according to the greatnesse of this God so is the greatnesse of this mysterie Againe it is great in respect of the matter which it containeth and that not onely in regard of quantitie but also of qualitie as first great in quantitie because it containeth all things requisite to bee knowne of God and necessarie to be beleeued of vs euen the whole dutie of man consisting in two things in fearing God and keeping his commandements which is the end of all as Salomon saith and the sum of all the olde Testament Eccl. 12.13 As also the summe of all the new Testament which is comprised likewise in two commandemēts in louing God with all our harts c. and in louing our neighbour as our selfe vpon which two things hangeth as our Sauiour in the Gospell the whole law and the prophets Mat. 22.40 and this in respect of the whole Scripture in generall Which may be called the great Pandects of Gods holy lawe wherein all things are set down so perfectly and fully concerning our saluation 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 booke of God so called of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of excellencie and singularitie as being the booke of all bookes as Martialis of Liuie Pellibus exiguis arctatur Liuius ingēs c. so Pellibus exiguis arctantur biblia magna Omnia quae tamen haec nō capit orbis habet Not as the Poet that his studie could not holde but as the Euangelists that the whole world could not containe the things that are comprised therein Ioh. 20.25 And last which maketh the studie of the Scriptures and profession of diuinity to be most hard long and infinit of all other although to some shallow heads shuttle braines and simple wits it seemeth to be a kinde of knowledge that is plaine easie and soone learned contrarie to the iudgement and prescript of Esra in the 1. psalme being a Preface to all the rest of the Psalmes that for the necessitie vtilitie difficultie and profunditie thereof wee must meditate therein day and night not in the booke of the Psalmes onely but in the whole lawe of God otherwise then a number of vaine worldlings do fondly suppose who deem peeuishly peruersly that the holy Scripture is but a toy and triflle and the matter thereof too base as beeing too course and grosse for the fine edge of their politicke sconces Such as Galen the physitian who reading the first booke of Moyses Genesis dispraised the same as wanting sound and sufficient arguments of proofe saying scoffingly that Moyses the Author thereof affirmed much but confirmed nothing As also Alphonsus the tenth king of Spaine who reading in the beginning of Genesis the Historie 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 haue ordained or ordered things in a better course And as Cardinall Bembus saide vnto Sadolet a Byshop most irreligiously when as hee comming vnto him and finding him diligently studying the Scriptures and painefully writing a comment vpon the Epistle to the Romans Lay aside this trash and trumperie such vanitie becomes not a man of thy grauitie And finally as Clement the fift Pope of Rome most wickedly and Antichristianly said that he might decree anie thing against the Epistles of Paul and the olde testament as being greater then Paul or any other Author of the olde Testament in the decrees of his Parliament holden at Rome called Decisiones Romae 1. Dist 10. cap. Si Papa Which common prophane opinion and corrupt iudgment is the cause why
prime of his age and flower of his youth wherby his conquest was not accomplished and his great segnories and kingdomes rent asunder and deuided among his captaines who brought themselues likewise finally to confusion by their continuall contention among themselues As likewise in Iulius Caesar Pompey Iulius Caesar Pompey whose ambitious dissention the one in not suffering a Peere the other a superiour brought themselues to vntimely death the one by Caesar the other by the Senatours and the slourishing estate of the Citie of Rome to a verie low ebbe through the mightie factions and cruel-ciuill warres which followed after Whereupon Euripides in his Phoenisse vpon occasion of the ambitious contention of Eteocles and Polenices and the destruction of Thebs Ambition that followed thereupon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that ambition is an vniust goddesse or rather if ye will a wicked fiende because into what house or Citie soeuer it entreth were it neuer so happy and flourishing it neuer commeth out without the destruction of all those that she layeth hold vpon And therfore Plato he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing that will fall out contrarie to our expectation and worse then we wish and would as causing infortunitie when we looke for felicitie and aduersitie when we hope for prosperitie or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mischiefe that turnes all topsie turuie Wherupon also Aristotle Pol. 2. cha 7. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that all wrongs and iniuries for the most part are caused through ambition and auarice Then much more in the Church of God is hautie ambition and cruell tyrannie dangerous and damnable both to those that are possessed therewith to those that are oppressed by it which is such a vice that whatsoeuer minister and preacher of the word from the highest to the lowest be tainted and infected with it he ceaseth to be a shepheard and becommeth a woolfe a theefe and a robber such as were the Scribes and Pharises of whom spake our Sauiour when he said Ioh 10.8 All that euer were before me are theeues and robbers when as they doe not feed but fleese and not fleese but flea the flocke of Christ and pul the skinne ouer their eares and not milke them but spoile them and spill their bloud deuoure their flesh and eate them vp as it were bread that is grinde the faces of the poore people and tread them vnder their feete dominering ouer them by intolerable pride and presumption crushing and oppressing them by violent tyrannie contrarie to all pietie and equitie as the word in the originall doeth purport and signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated odiously and of set purpose as we reade it And I wonder that it hath been so long suffered vncorrected as though ye were Lords ouer the flocke to disgrace our Ecclesiasticall gouernment to controule the estate of our Church and checke and checkmate our Lord bishops interpreting the compound as the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making no difference betweene a gratious gouernment and a moderate Magistracie and betweene an ambitious vsurpation and cruell tyrannie as they doe also vnlearnedly and maliciously That other place of the Gospell which they vse as the strongest engine of their batterie against the present state of the Church Mat. 20.25 Luk. 22.25 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated likewise gracious Lords to take away the title of Grace from our Archbishops and Lordship from our Bishops when as the word signifieth no such thing For what smatterer is there in the grammer or that hath but small skill in the Greeke tongue that knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that is properly a Benefactor an ambitious title of honour which the Emperor of Rome and other kings and Princes did vainegloriously affect in a politicke popular praise and applause of the common multitude in bountifullie bestowing some publicke beneficence and beneuolence vpon the people to colour their accustomed tyrannie and crueltie and to insinuate themselues into the fauour of their oppressed subiects Philip of Macedon For so was Philip of Macedon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Thebans as Demosthenes witnesseth in his oration pro Ctesiphonte and besides Philos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As also Ptolomey the sonne of Philadelphus King of Egypt Ptolomey was so surnamed and finally Antiochus king of Syria Antiochus which because partly it was a prophane name of the Gentiles and partly for that it was an ambitious name or title of tyrannie our Sauiour would in no wise haue his disciples tearmed by that name for it had been strange and wonderfull as also too too offensiue and odious for those sorie and silly fishermen although they were our Sauiours Disciples and afterwards the pillars of the Primitiue Church then in the infancie of the Gospell the swadling cloutes of christianitie and nonage of the church to haue suffered themselues to haue beene called by such princely and reyall names and those also taken from Ethnickes and Pagans who were to follow the president and example of our Sauiour in the like lowlinesse That as he himselfe performed the whole worke of our redemption and saluation in humilitie so were they to lay the foundation of this newe Church not on the rocke of offence but in submission and subiection although otherwise they deserued and enioyed as great spirituall titles nay more high Christs disciples Fishers of men honourable and holy titles then that As first when they were called of our Sauiour Fishers of men for catching the soules of men with the hooke of the Gospell within the net of the Church Secondly Apostles Apostles as being Christs chiefe commissioners and Ambassadors sent into al the quarters of the earth to preach and to baptise Ambassadours 3. Euangelists as Gods messengers to carrie the glad tidings of peace throughout the world Euangelists Fourthly Shepherds Shepheards for feeding the flock of Christ with Angels food the spirituall Manna of the word as Homer was wont to call the princes of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly and finally Gods Gods because vnto them the word of God was giuen Ioh. 10.34 as Dauid called kings and Princes Psal 82.6 As also they might haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had it not bin an heathenish name for bestowing on the people wheresoeuer they became the inestimable benefit yea the most pretious and peerelesse iewel and margarite of the word of God as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sauing the soules of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they daily added to the Church But to leaue this and follow the word of my text which I haue in hand as the same word is vsed in the same sence togither with 〈◊〉 〈◊〉 〈◊〉
King 1.10.10 And king Salomon himselfe was most bountiful when he gaue Hiram king of Tyrus 20. Cities in the land of Galilee 1. King 9.11 And when he gaue to the Queene of Saba whatsoeuer she would aske besides that he gaue of his kingly liberalitie 1. King 10.13 And finally when as hee gaue siluer in Ierusalem as stones and gaue Caedars as the wilde fig-trees which grow in great plentie on the plaine 1. King 10.27 Mordecay the Iew was highly honoured of Asuerus when he caused him to weare his owne royall apparell and to ride on his owne horse in the streets of the Citie and made Hammon a great Prince to proclaime before him Thus shall it be done vnto the man whom the King will honour Ester 6.11 Daniell the Prophet was greatly exalted of King Darius when as he made him chiefe ruler ouer 120. gouerners Dan. 6.1 The wise men of the East which might seeme to be great states or Potentates by their great giftes offered vnto our Sauiour precious presents euen gold incense and mirrh Mat. 3.11 Constantine the great that renowmed Emperour and Monarch of all the world greatly promoted and enriched the Church when as he bountifully bestowed vpon the same most liberall collations and donations large rents and reuenues ample landes and possessions and with al princely priuiledges and prerogatiues As also diuers others Godly and christian Kings and Queens in the like royall beneuolence and benificence haue followed his excellent example in shewing themselues foster fathers and noble nourcing mothers vnto the Church Finally many earthly princes haue notably exalted diuers of their wel-deseruing subiects and seruants by giuing vnto them great mannors and honours high degrees honourable dignities euen Lordshippes Earldomes and Duchies to make them the second persons of the Realmes but yet so as they alwaies reserued and preserued their owne crownes thrones and kingdomes vnto themselues But our Sauiour Christ Iesus who is the king of all kings the most mightie Soucraigne Monarch of heauen and earth who so farre surpasseth all worldly princes as the sunne doth the moone or starres heauen the earth and the creator the creature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil calleth him a giuer of great things bestoweth nothing vpon those whom hee will prescree and promote honour and exalt but a crowne throne or kingdome surinounting them in greatnesse of reward as hee exceedoth and excelleth them in essence and power And no maruell is it if our Sauiour giue nothing els but a crowne as thinking all other things to be base for him to bestow vpon those to whom he promiseth any reward when as all principalities dominions and kingdomes are at his commaund and appointment and at whose feete all kings and princes shall lay downe their crownes mounds and scepters as hauing receiued the same before at his hands of which he so often ascertaineth assureth the elect and faithfull in his Gospell as Iob. 14. Feare not little flocke for my heauenly Father will giue you a kingdome Luk. 22. As my Father hath appointed vnto me a kingdome euen so doe I appoint vnto you Mat. 19. ye shall sit on twelue thrones and iudge the twelue tribes of Israel Finally neuer doth our Sauiour or his Apostles offer and profer in the name and person of Christ any reward vnto the righteous but it is either a crowne a throne or kingdome as it may appeare euerie where in the Gospels of the Euangelists and Epistles of the Apostles So gracious alwaies is God in his gifts so rich in his rewards and so bountifull in all his benefites and blessings so that in this if euer in any thing that Prouerb of the Poet is found most true Non libet exiguis rebus adesse Ioui As likewisein respect of vs that receiue the same he giueth this so great a guerdon euen to crowne vs with mercie and louing kindnesse in bestowing vpon vs of his owne gracious good liking more then we could expectare vel expetere require or request deserue or desire hope to haue or dare to receiue at his hands of his fauourable vouchasasing to make that account and regard of vs as to deeme and esteeme vs woorthy of no meaner a reward then of a crowne and that therefore because we haue attained to that dignitie to be called the sonnes of God by the election of the Father the redemption of the spirit whereby we euen loath and neglect al worldly things whatsoeuer and account them with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as doung be they neuer so godly and glorious in the sight of flesh and bloud but onely to aime at the high price of the calling of God in Christ Iesus As whose heroicall spirits should disdaine al their temporanie and transitorie trash and trumperie toies and trifles but to crie and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Achilles whē he followed Hector in Homer and againe Neque enim leuia aut ludicra petuntur with Aeneas pursuing Turnus in Virgil for seeing all the faithfull are Eagles as the Scripture tearmeth them they must neither creepe on the earth with the Serpent nor sit on dunghils with the Rauens but soare aloft for their pray and where the carkasse is thither must they resort as our Sauiour in the Gospell euen to aspire and ascend vp where he himselfe is to sit with him in his throne For as it is in the Prouerb 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 Soueraigne But if we shall then receiue a crowne what manner of crowne shall it be Diuers sorts of crownes For there is diuers sorts of crownes there is Ciuica corona a crowne made of Oaken bowes which was giuen of the Romans to him that saued the life of any citizen in battel against his enemies Secondly Obsidionalis which was of grasse giuen vnto him that deliuered a town or citie from sicdge Thirdly Muralis which was of gold giuen vnto him that first scaled the wall of any towne or castle Fourthly Castrensis which was likewise of golde giuen vnto him that first entred the campe of the enemie Fiftly Naualis and that also of gold giuen vnto him that first by valour bourded the shippe of the enemy Sixtly Oualis which was of Mirtle which was giuen to those captaines that subdued any towne or Citie or that woon any fielde casily without losse or shedding of bloud Seuenthly and lastly Triumphalis which was of Laurell giuen to that chiefe Generall or Consul which after some notable victorie and conquest came home triumphing But all these or the most of them were rather garlands then crownes yea the verie best of those that were of gold rather coronets then crowns and if crowns rather crowns of honor then of glorie This crowne therefore that our chiefe Shepheard shall giue and the faithfull elders of the Church
my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And
his death and crucifying which hapned vnder Nero afterwards and as our Sauiour foretold of him that another should gird him and leade him whither he would not Ioh. 21.18 in these wordes and a witnesse of the suffrings of Christ The third of honour a reward of the second which surely followeth the former as the shadowe doth the body in the third and last place and also a partaker of the glorie that shall be reueiled 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 inferiour or fellowe at the least as the words signifie in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 necessarie duetie which he putteth them in mind of as properly belonging vnto them being Pastors of the Church but what should they feede the flocke of God as likewise in the next verse it is called Gods heritage with an article and particle annexed thereunto signifying the cure charge which they haue or ought to haue thereof and therfore very wel translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which dependeth vpon you or which is committed vnto you or els 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 ouer 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 readie minde and this in the second and third verse not as Lords ouer Gods heritage but as examples of the flocke and this in the third verse The third generall thing to be considered in this portion of scripture is the promise of reward contained in the fourth verse vpon the following of those things which they ought and flying of those things which they ought not to doe in the two former verses which compriseth in them three things First the reward in particular in those words yee shall receiue what no smal reward but a princely euen a crowne Secondly what manner of crowne an excellent crowne commended by two Epithites or adiuncts first of glory for the worth and valew of the price and pretiousnesse of it secondly of the continuance no earthly materiall temporanie crowne but an incorruptible crowne and when not out of hand when wee wish and would but when it pleaseth God to appoint and bestow vpon vs that is euen when the chiefe shepheards of our soules shal appeare euen at the second comming of our Sauiour after the end of the world at the day of iudgment when euerie man shall receiue according to his works And thus much of the diuision and resolution of these foure first verses of the two first whereof I meane not to speake 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 keepe my selfe onely within the compasse of the two last the third and fourth which as they containe four members and clauses in them so I will presume to borrow but to each of them but a quarter of an houre for the entreatie and handling of them Not as though yee were Lords ouer Gods heritage As Peter thrice denied our Sauiour first simply with a bare negation secondly with an asseueration and an oath thirdly with cursing and periurie Matt. 26.70.72.74 And as thereupon our Sauiour with a Tantundem dat tantidem or a quid pro quo gaue him a semblable threefolde caueat and Memorandum of feeding his flocke least he should eftsoones fall again into his former infirmitie saying vnto him thrice togither Simon Bar-Iona Louest thou me feed my lambs feeed my sheepe feed my lambs Ioh. 21.15.16.17 To which Peter answering said Thou knowest Lord I loue thee Whereupon Austen in his 123. Tract vpon Iohn hath these words Redditur negationi trinae trina confessio ne minus amori lingua seruiat quam timori plus vocis elicuisse videatur mors eminens quam vita praesens vt sit amoris officium pascere dominicum gregem sicut fuit timoris indicium negare pastorem So likewise in this place our Apostle remembring his owne threefold deniall and also vpon our Sauiours threefold warning his threefold protestation in professing that he did loue him and then his threefold promise included in the same as that he would shew forth a sign effect of that his loue in diligently keeping his commandement carefully feeding his flocke That which before he affirmed with al asseuerance he now confirmeth with al assurance in not only himselfe painfully preaching the Gospel to all both Iewes Gentiles in his own person and for his own part but also exciting and stirring vp others euen all pastours in all congregations whatsoeuer to doe the like as he now doth to the elders of the Churches To whom he writeth and that with a threefold prouiso as our Sauiour warned him that they should carefully feede the flocke or heritage of God not as vpon constraint but willingly secondly not for filthy lucre but of a readie minde as in the former verse and third as in this verse not as though they were c. A threefold exhortation answerable to this threefold confession and a threefold contestation answerable to this threefold protestation wherein Ministers warned to auoid three monstrous vices Idlenesse Auarice Tyrannie as with three watch-words he aduiseth all the Ministers of the word to auoid abhorre three monstrous and vgly vices to which most commonly they are subiect The first Idlenesse the second Auatice the third Tyrannie or ambition But to leaue the other two and to tie my selfe to the third contained in my text If Ambition or tyrannie is and alwaies hath beene the cause of all calamities inconueniences in all states and common wealths as breeding not onely 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 Monarchie of the whole world through his exceeding pride and crueltie made himselfe and his people a pray vnto a woman As also in Alexander the great Alexander whom seeking to be Lord ouer the whole earth ambitiously tyrannising ouer his seruants souldiers captains and counsellors was cut off by poison in the