euidently be declared and more fully concluded That trueth wherein is showed and whereby is prooued that God hath been manifested in the flesh iustified in the spirit seene of Angels preached among the nations beleeued in the world and receiued vp in glorie is great by one assent and without all coutrouersie The mysterie of godlynes is that truth wherein al these things are shewed and whereby they are demonstrated The mysterie of godlynes therefore is great by one assent and without all controuersie The last part of this reason hath in the beginning of this sentence been set down which ought not to seeme strange vnto any namelie that the conclusion is set in the first or second place seeing this is an vsuall thing both in the Scriptures and in all good Writers The middle part of the proofe is contained and expressed in the conclusion of this sentence which now we are to proceede vnto and consider The first part of the sillogisme is included in the last words of the verse going before wherein was affirmed that the whole Church of God vpholdeth this excellent truth Now although the Apostle had not insinuated any such matter as that the trueth which testifieth or proclaimeth such wonderfull and profitable things as here are set down is great by one assent or without controuersie yet this is so cleare a a point that it seemeth to bee written with the beames of the sunne not to neede any further speach or proofe To the end then we may not goe about to light a candle where it shineth clearely brightly but be led forward as it were to perfection and to the ende wee may the better vnderstand this chiefe principle of Christian Religion God hath beene manifested in the flesh let vs a while consider the nature of the heauenly godhead As cōcerning the power wisdō Rom. 1.19 Maiesty of the godhead it is in some part or sort made known vnto vs by the creatures and especially by the Scriptures Wherefore whosoeuer shall say with Pharaoh Exod. 5.2 I knowe not God shall shew himselfe herein a lier or a prophane person But as touching the nature or form of the Lords being 1. Tim. 6.16 it is a thing so incomprehensible in it selfe that men are by no meanes able fullie to vnderstand it yea without Christ they cannot saue onelie in small measure darke manner conceiue what it is For that knowledge of God which is conueighed into mē onelie by certaine titles giuen him or by the creatures is bur such a cōceauing of his Maiestie as the patternes of things in this world Rom. ◠20 leade the minde vnto and ingender As for example when the Lord is called the Lord of Hosts in this title we rather see his works than him or if wee see him in any measure it is by the helpe of earthlie creatures by comparison as it were not simply by himselfe Againe when we conceiue him as perfectly wise iust mercyfull Act. 14.16 17. wee rather rife to the knowledge of his effects than of his being by the consideration of these vertues which being in men by measure are properties and qualities onelie howsoeuer being in GOD without measure they are things essentiall Exod. 3.14 Now as touching the great titles of Iehoua the eternal I am or I will bee and such like whereby God in scripture is often called they shew by those creatures which are substances mouing and subsisting in the World Reu. 1.4 that the Lord hath a being by himselfe and for himselfe but that he is a perpetuall infinite vnchangeable glorious essence cannot so well be gathered by the sight of fraile 1. Per. 1.24 mutable and base creatures as is manifested by Christ Iesus The gospel of Iohn 1 18 Heb. 13.8 both God and man who is the same to day and to morrowe and for euer and in whome the whole Godhead dwelleth bodily Neither in deed ariseth vnto man any sparke of sound comfort at all Ephe. 4.18 out of the beholding of the nature of the godhead alone Rom. 2.1 as it is seuerally or confusedly considered by it selfe without Christ but rather so glistering a light and flame is able to cause the most strong and piercing eye in the world to dazle and the most hardie and valiant hear to quake for horror Wherefore we are alwaies when wee turne our fight toward the Godhead with a certaine reuerent and discerning spirit to looke vpon three persons hauing their being therein as vpon three Sunnes in one Mat. 2.19 it I may so speake with that profound diuine Nazianzen who oft most singularly writeth of this matter all of the same nature glorie eternitie and perfection The first of these persons is the father Mat. 3.17 who as he is without all beginning so this person caused from eternitie the two other persons Heb. 1.3 and this father worketh from himselfe by his sonne and by his spirit The second person is the sonne who as he was eternally begotten by the person of the Father only Ioh. 3.16 Heb. 1.3 so from him as the fountaine being himselfe as the streame hee worketh by the holy Ghost as the conduit pipe if that I may so speak and by earthly things in some rude sort shadoweth out these heauenly which nothing in the World can fully or in all respects represent or expresse Ioh. 15.26 The holy Ghost is the third person in trinitie proceeding from the Father and the sonne working from them both immediatlie by himself in such sort as that not onely he quickeneth the whole worlde but sanctifieth the whole Church For he euen he replenisheth with graces the Angels he inspireth the Prophets hee teacheth the Lawgiuers wisedom Basil ho. mil. de side he sanctifieth the Ministers of the word he maketh Captaines valiant he absolueth the innocent hee aduaunceth those that are modest hee worketh gifts of healing hee reuiueth the dead hee looseth the captiues hee maketh strangers children by adoption It he finde a beleeuing Publican he maketh him an Euangelist If he be in a Fisher man he frameth him to be a Diuine If he get a repentant persecutor hee appoynteth and fashioneth him to bee an Apostle of the Gentiles a preacher of the Gospell an elect vessell By him the weake are made strong the poore rich the ignorant and those which are void of eloquence become euen wiser than the wisest Al the which workes with infinite more are also wrought by the Father the Son 1. Ioh. 5.17 and not onely by the holie Ghost but as these three persons are distinct in properties which cannot be communicated to each other as the Father in that he is vnbegotten the Sonne begotten the holy Ghost proceeding so they differ in the manner or order of their workes which in common they put into execution 1. Cor. 8.6 seeing the Father beginneth the worke from himselfe the Sonne worketh it from the
Father by the spirit the holie Ghost perfecteth it from them both by his owne immediat hand and last stitch as it were But because the name of God in this place as elsewhere in the scripture is restrained to the second person in the Trinitie namely the Son withdrawing our eyes frō the two other persons and onely fixing our sight vpon this lampe of all our ioy and garland of our comfort let vs consider a little longer his eternall generation or begetting For when here it is said that God hath been manifested in the flesh the meaning of the Apostle is not that either the father or the spirit euer tooke our nature on them but onely that Christ the naturall and eternall sonne of God taking to himselfe the seede of Abraham was subiect vnto all humane infirmities sinne ouely excepted After the like manner by this our Apostle is the name of God being common to all the three persons so vsed in the Acts as that it is onely meant of the second person when he willeth the Elders of Ephesus to feed the Church of God which he hath purchased with his owne bloud Act. 20.28 But I say before wee come to consider the conception or birth of Christ the which had a beginning in time order requireth that in the former place we view his heauenly generation or begetting from alleternitie The author of the Epistle to the Hebrewes calling this second person the brightnes of his fathers glorie Heb. 1.3 declareth that euen as the Sunne in the Skie naturallie begetteth the bright beame so GOD the father not onely of his will but by nature begat his Sonne the bright beame of this glorie The same Apostle calleth also the Sonne of God the grauen image of his fathers person euen as the Lord himself in Exodus termeth him the Angel in whom his name is written Exo. 23.21 no doubt because the person of the Father is wholly imprinted in expressed by the person of the Sonne In some such like sense by our Paule to the Colossians Col. 1.15 hee is termed the image of the inuisible God his father whom indeede hee doth so resemble and so liuelie represent in all respects that rather he seemeth the same with his father than like vnto him being herein vnlike vnto naturall children of this world in that they in part only are like vnto their mortall parents but he in eternitie nature and vertue is whollie like or rather one with his heauenly father Wherefore Iohn in his Gospell fitlie calleth him the onely begotten of his father Ioh. 1.18 of whom onely as he was begotten so was he begotten after an only manner and therfore he loueth him with an onlie loue and in him onely is well pleased In this respect Salomon in that excellent booke of the Prouerbs very elegantlie nameth this sonne the daylie delight or ioye of his father affirming that he is one Pro. 1.30 which nourisheth and cheareth vp or sporteth before him continually as being frō all eternitie the sweet word in his bosome such a louely branch of beautie and flower of delight as that it is impossible that any earthly parents should take such pleasure in the sweet lookes most wittie speeches or vertuous actions of their onely childe as the eternall GOD is well pleased or solaceth himselfe in this his sonne Howbeit this eternall generation also euen of the Sonne or Word being viewed in any shape of glorie or other nature than of man Esa 6.5 is able to make the Prophet Esay himselfe crie out Woe is me for I am cut off seeing I am a man of polluted lips And that the manifesting of this second person vnto man in any shape of glorie or power rather offereth him occasion to stande a loofe of than to draw nere to God it may appear by that caueat which the sonne of God giueth Moses appearing into him in a fierie bush come not neere to this place To the end then Exod. 3.5 that wee might haue the greater boldnes and an accesse vnto the throne of grace full of hope and confidence it pleased God who is by nature inuisible to be manifested in the flesh as here the Apostle speaketh For had the sonne of GOD remayned still for euer onely an inuisible person flesh and bloud neuer could or would with comfort haue approached to so glorious and infinite a Maiestie which it had most grieuouslie offended Gen. 3.8 wherein it perceiued no signe or pledge of reconciliation Or had he taken on him the nature of Angels which neuer he did although by reason of the execution of his office hee sometimes in called in scripture by the name of an Angell well might the elect Angels haue endured his presence or triumphed exceedinglie or the damned spirits which left their standing places lift vp their heads to some hope but as for men they should still haue remained in despaire and perplexitie who both haue been oft amased troubled aboue measure Heb. 2.17 Luk. 1.12 when heauenly powers or principalities haue appeared at any time vnto them alway were only reuiued with this hope that Christ should not take vnto him the nature of Angels but the seede of the woman the seed of Abraham and the seede of Dauid Or againe had the Lord spoken vnto vs by the voyce of thunder Heb. 12.18 or reuealed himself in the light or otherwise been manifested in the shape of any creature the nature of man hauing offended would not well be satisfied nor yet could bee restored Finally had he taken vnto him the noble nature of Adam or put on him that princely condition which man had before his transgression dust and ashes might with greefe haue remembred whēce it had fallen but such sound comfort or strong hope as now we feele Heb. 2.17 could not arise vnto vs by that gay garment Wherefore our Sauiour being in the forme of GOD and accounting it no robberie to be equall with God that the fruit might bee ours the suffering his hiding as it were for a time the brightnesse of his Marestie not regarding the Angels which had fallen would in his wonderful mercie and vnspeakable humilitie put on him not the forme of any other creature not Adams royaltic but the ragged coate of a poore seruant Psal 2.5 yea the weaknes and vilenes as it were of a worme Oh Psal 22.6 what is that which now I doo behold What the grauen image of Gods owne person Maiestie printed within mine earthlie filthie stampe molde What the brightnes of the heauenlie glorie and excellencie dimmed and darkened with my frailtie and infirmitie What the eternall and most blessed sonne of the highest to become a worme and no man an outcast of the people a contempt of the nations What the Angell in whom the name of God is written passing ouer the Angels which had offended and leauing them all in the chaines of darknes notwithstanding
of the scare of God The sonne of God being thus indued with the gifts of the spirite aboue measure being sent annoynted sealed and consecrated to the office of a Sauiour the whole Godhead dwelling in him bodilie finallie he louing his Church most entirelie as the same Prophet testifieth at the last put on righteousnes as a breast-plate Esa 59.17 and an helmet of saluation vpon his head yea armed himselfe with the garments of vengeance for clothing and araied him selfe with zeale as with a cloake Whereby may further be gathered after what sort in this place and in what respect the Messias beeing God and man is said to be iustified by the spirit In summe thus much is ment that the power of his Godhead being contrarie in regarde of exceeding glorie to the weake nature of his manhood but ioyned therwithal did not only inable him fully to performe the work of our saluation but declare him to bee a perfect King Priest Prophet the fountaine of wisedome righteousnes sanctification and redemption True it is indeede 1. Co. 1.30 that although in the daies of his flesh our Sauiour lined most innocentlie wrought many miracles spake and taught as neuer any did yet the wicked who were in those daies reiected condemned him Neuerthelesse as the sacred storie declareth not onelie wisedome was iustified of her children but the same stone Luk. 20.17 which the builders refused was by the father made the head corner stone yea the sonne in three daies builded vp that tēple where of Salomons temple was but a tipe finally the innocent lise the heauenly doctrine the wonderfull signes the singular gifts of our Sauiour wherewith he was indued without measure prooued proclaimed to all the world that euen that glorious spirit rested on him 1. Pet. 3.18 19. which preached vnto the disobedient in the time of Noah and which not only reuined him Rom. 1.4 when he had been dead concerning the flesh but quickeneth all the elect to faith obedience Rom ◠11 and eternall life Albeit then the weakenes of the flesh of Christ was such that he seemed to be the most abiect of all mē yea rather a worme than a man as before we haue heard yet the glorie of his spirite was so great on the contrarie side that thereby he was declared not to be a meere man or an Angell but the sonne of God and perfected vnto all the particular workes of a sauing Prince or redeemer He tooke vnto him the seede of Abraham The story of the gos pel but in this seede were all the nations of the earth blessed Compassed he was in his mothers wombe but Iohn the Baptist at his presence sprang in Elizabeths bellie Laide hee was in a cratch but worshipped therein by the wise men of the East Hee was baptized in Iordan but he baptized with the holie Ghost and with fire Hee was hungrie but hee fed many thousands subiect to sleepe but he caused the windes and waues to couch tribute hee paid but out of a fish hee wept for Lazarus but he raised him from the dead O rare most royall O sweete bountifull Sauiour whether should I rather wonder at thy sufferings or at this thy glory Surely at the sight of thy mercie I stand astonied Iudas selleth thee for a little paltrie siluer but thou redeemest the world with thy most pretious heart bloud O when I think vpon that night wherein thou wast betrayed when I conceiue in minde thy sweates like clots of bloud rolling from thy bodie downe vnto the ground when I beholde the officers which kept thee beating thy neck and smiting thy tender face when I look on the red furrowes which Pilates cruell whip made on thy back when I feele the print made in thine hands and feete with the nayles when I see thy veynes and sinewes streyned and racked on the Crosse I plainely perceiue it was not without great cause that thou didst request thy heauenly father to let so bitter a cup passe from thee if it had been possible But when I view the burden of the sinnes of the whole World laid on thy shoulders when I mark the curse of the Lawe seasing on thine head when I perceiue the wrath of thy Father consuming all thy bones when I obserue the executioners stripping thee out of all thy garments when I note the Iewes with mocks and mowes deriding thine afflicted estate when I consider satan and the feends of hell in the malapart souldiers the crooked herauld Pilate and the vnrepentant malefactor assaulting thy faith I cannot but cry out O wonderfull redeemer what a spirit of courage and long suffering rested on thee Now last of all when I heare thee crie My God my God why haste thou forsaken mee when I peere into thine heart pearced vnto the bottome with the Speare of a prophane Souldiout when I gaze on thy breath flying out of thy bodie when I prie into the graue where thy body was layd when I thinke on thine aboade in the earth for the space of three dayes and three nights reckoned in some sorte after which manner and according to which time Ionas sometimes lodged in the belly of the Whale how doo I maruell that thy father did not rather suffer the whole world to perish than thee his natural some more precious than a thousand worlds to tast or sustaine one of the Ieast of these indignities But here by appeareth the vnspeakable mercy of God thy father as also thine own exceeding loue fauor toward mākinde yea moreouer the glory of the spirit which rested on thee that thou wouldst endure such torments for thine enemies that thou wouldst by thy Crosse crucifie the Worlde by thy death kill sinne by thy buriall put the Lawe into the graue by thine enduring of the curse bestowe a blessing by thine aboad vnder the ground take away the sting of the graue finallie by all thy sufferings satisfie for all our sinnes and conquer him who hath the power of death Heb. 2.14 to wit the Diuell Now hereby it is euident that he of whom we speake was not onely man but God not only the sonne of man but the sonne of GOD not onely a seruant but the Lorde not onely a shepheard but a Prince of peaces finallie the way the truth the life the vine the head of the church and that iust one who was iustified by the spirit For had there been in Christ Iesus any dram of sinne or corruption nay had there not been in him all fulnes of power and holines so many crimes and transgressions being laide to his charge and imputed vnto him before the tribunall seate of Almightie GOD and such principalities and powers pursuing and assaulting him neither could he haue been acquitted as an innocent person nor escape as a stronger champion than all his aduersaries But because there was no guile found in his mouth and his own right hand being able to saue him hee
precious bloud for you will he or can he pronounce a bloudie sentence against you Is it credible that the head which laide it selfe down for the body wil adiudge his members vnto torment Should the spouse bought with a price aboue gold orsiluer and loued more entirely than any treasure be afraid to see hir most amiable husbands face Is there no more fauour or tender affection in an elder brother than to deale with boanes of his boanes flesh of his flesh rigorously Will a gracious King rather cruelly slay his subiects crauing pardon than shew his mercy in sauing and aduancing them to honour Was the Sonne of GOD sometimes so carefull a shepheard as to seeke that which was lost and will hee not preserue that which he hath found To conclude therefore he was first manifested in the flesh and after receiued vp in glorie that whosoeuer beleeue in him should not perish but haue life euerlasting and bee made Kings and Priests with him for euer obeying the Lorde without resistance seruing him without corruption gouerned by him as by a glorified priest and Prophet without such temporall meanes as now are in vse yea as are very necessarie and profitable for the faithful warfaring heere on earth But at that time shall tongues cease and prophesie be abolished 1. Cor. 13.1 and Christ Iesus shall deliuer vp to his Father the temporall part of his rule 1. Cor. 15.24 which now he exerciseth not onely in the world but in the Church For now he instructeth his people by the Ministerie of men then they shall not need any such teachers now he feedeth them by outward Sacraments but then hee shall bee the onely Lambe and bread of life now he fighteth against or resisteth satan but then he shall so breake his head that hee shall fully conquer him Finally now hee is to come to iudge the world and to raise vp the dead but hereafter hee shall cease from these workes Neuerthelesse still he shall remaine the light glorie Reuel 21.22 23. and flower of the temple gouerning both Angels and men immediatlie by his person and his spirit Thus Elect creatures shall as members be vnited vnto God and God shall bee all in all euen the Father to whom with the Sonne and the Spirite three persons and one heauenly Maiestie bee all praise and glory both now and euer Amen Amen Rom. 11.33 O ther deepenes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out FINIS A request to the Chri stian Reader GEntle Reader I have herein onelie drawne the picture of Christ Iesus after a rude and simple manner as it were with a peece of chalke or with a coale But if thou shalt seeke him in the Ministerie or preaching of the worde and the Lord withall shall cause the day starre to arise in thine heart thou shalt see him so liuelie painted before thine eyes beholde him so clerelie as in a Cristall glasse that thou shalt be transformed into his image from glorie to glorie not continuing in sinne because grace dooth abound for thou hast not so learned Christ but putting off the olde man Ephes 4. and putting on the new man which is created according to God in righteousnes and true holines No more vnto thee whosoeuer thou art which louest Christ Iesus at this present saue onely thus much let him be the treasure of â—hine heart Manie say oh if one would cause vs to see good oh Iehoua lift thou vp the light of thy countenance on vs. Psalm 4.7 Then shalt thou put greater ioye into our heart than of the time wherein their corne and new wine have beene increased Farewell
THE Excellencie of the mysterie of Christ Jesus Declared in an exposition or meditation vpon the 16. verse of the first Epistle of Saint Paul vnto Timothie Ephes 3.14 c. For this cause I bow my knees vnto the Father of our Lord Iesus Christ 15 Of whome is named the whole familie in Heauen and in earth 16 That he might graunt you according to the riches of his glorie that yee may be strengthened by his Spirit in the inner man 17 That Christ may dwell in your hearts by faith that yee being rooted and grounded in loue 18 May be able to comprehend with all saints what is the breadth and length and depth and height 19 And to knowe the loue of Christ which passeth knowledge that yee may be filled with all fulnes of God AT LONDON Printed by Thomas Orwin for Raphe Iackson and William Young 1590. To the two right Honorable sisters the Lady Margaret Countesse of Comberland and the Lady Anne Countesse of Warwicke grace mercie and peace be multiplied from God the father and from the Lord Iesus Christ his sonne SVndrie reasons mooued me most Honourable Madames both to publish this simple treatise and to dedicate the same vnto your Ladyships First of al I wished with Iob that my wordes were written Iob. 11.23 yea that they were imprinted in a booke not for that J longed to bring foorth some new discourse into the world which is pestered with infinit vnnecessary pamphlets and treatises but for that I greatly desired to spread that Doctrine farre and nere wherein onely the fountaine of Saluation and the flower of al sounde consolation consisteth Secondly in these days wherin is so much disorder and distractions I deemed it a most necessarie thing eueÌ„ in open street as it were to point again vnto that Lambe of God which taketh avvay the sinnes of the VVorlde that the simple may knowe what to stick vnto where to begin the building of the spirituall house of their professing the word and seruing God aright Thirdly howsoeuer the fixing of such a rude stock as this homely discourse is in the ground of the Lords orchard is indeed a work of no such art or cunning as whereby the learned may be increased in knowledge yet may it bee a meanes to stir vp some Paules or Apolloes hereupon to ingraft more choice and excellent siens and hereafter to set such noble plaÌ„ts of the tree of life out of which most precious fruites may spring to the benefit coÌ„fort of the Church after that once the Lorde hath powred down his blessing on theÌ„ For indeed the Doctrine of the mystery of Christ Iesus is such a treasure house of al good things and such a root of true eternal happines that wheresoeuer it is taught with wisdome and with power and receaued with reuereÌ„ce obedieÌ„ce there glory will assuredly dwell and remaine Yea there such prosperity shal abouÌ„d in citie couÌ„try that grace faith shal meet together righteousnes and peace shall kisse each other Psa 85.11.12 faith shall bud out of the earth and righteousnes shal looke dovvn from heauen These were Madames the chiefest of those reasons whereby I was brought at last after long withholding this my meditation from the presse to permit commit it thereunto albeit in mine owne opinion most vnworthy to come vnder it but in the iudgement of certaine special friends of mine vnto whoÌ„ a sight thereof hath bin imparted conuenient yea almost necessarie to be published Now as concerning the causes which made mee be so bold as to dedicate this simple treatise vnto your Ladiships they neither are in number fewer than those which induce me to let it come abroad nor lesse weighty in importaÌ„ce First for asmuch as the Lorde hath cast vpon you all kindes of Honour in a manner so that you seeme to stand amidst the multitude of innumerable Christians or members of the Church among vs as Paragons preferred in degree aboue the rest Countesses of excellent and high account me thinketh if any haue gathered an heape of sweet pleasant flowers out of the Scripture for the vse or comfort of the professors of the gospel that such a garland is first to be proffered vnto your right honorable heads must needs best fit most seemely become your noble temples Againe seeing the fauour which you haue vouchsafed to beare and expresse toward mee hath been speciall J thought it my duety to repay some token of thankefulnes first and especially vnto your Ladiships of whome what remembrance J haue and toward whome what reuerence J beare Finally vnto whom how great prosperity J wish J knowe not by what meanes better to declare or testifie than by dedicating a treatise vnto you to giue you occasion both to knowe Christ Jesus more fully and to growe in him more firmely Last of all whereas albeit your estates are full of the riches of Gods mercie yet they are not so free from all aduersitie but that the Lorde of late hath exercised you with such losses and crosses as the Prophets speake of when they mention the tender mother bewailing hir first borne Zac. 12.10 and the louing yoke-fellowe girding hir selfe with sackcloth for the husband of her youth Ioel. 1.8 it may bee that in the mysterie of Christ Iesus through the blessing of the Lorde you shall finde some cordiall powder which shall driue away your dolefull pensiuenesse in some parte yea if you search it throughlie and make it your owne it will vndoubtedlie giue you an Ornament in place of ashes Esa 61.3 4 an oyntemeÌ„t of ioye in steed of mourning a Garment of praise in lievv of a broken spirit that ye may be called the oakes of righteousnes that as the plants of Iehoua yee may glorie that yee may builde the auncient vvast places that ye may restore the old deserts that yee may renew the desolate cities the deserts of manie generations Accept then Christian Madames from thankefull heart and reuerens hand this little booke concerning the excellencie of Christ Jesus presented vnto your Ladiships not for that J ayme at anie preferment or such by-markes as it 〈◊〉 but onely for the causes before alleadged Vouchsafe to protect it with your fauour to pardon the defects and faults therein escaped to conclude to profit by thee mysterie there in described Being now assured you will doe aboue that which is requested J most huÌ„bly commend your Ladiships to the tuition and heauenly blessing of that good God who hath so loued man in his Sonne Christ Jesus as to prepare for him those thinges which neither eye hath seene nor eare hath heard nor 〈◊〉 conceaued 〈…〉 be all 1. Cor. 2.9 〈…〉 〈…〉 P.M. ⧠The excellencie of the mysterie of Christ Iesus 1. Tim. 3. Chap. 16. ver And that mysterie of godlines is great by one assent God hath been manifested in the flesh iustified in the spirite seene by the Angels preachâ—◠〈◊〉 â—mong
liuelie painted is more worth more to be esteemed for that cause than a boord of Cedar which wanteth the same image or hath it but darkely and rudely purtrayed and drawne out so the ministery of the Gospell representing our Heauenly Soueraigne Christ Iesus most plainelie and clerely is therefore to be preferred and in deede more honorable than the Ministerie of the Lawe Wherefore their condemnation sleepeth not who in these daies are so farre of from esteeming or reuerencing the messengers of the word that they reiect them as the doung and ofscouring of the earth For if a mortall Prince cannot abide that his Ambassadours should be despised or abused much more wil the Lord reuenge the contempt wâ—â—ch is shewed against those whome hee sendeth on his message yea on this glorious and most famous ambassage of the gospell For he hath saide in his word Touch not mine annoynted and doo my Prophets no harme Zach. 2.8 Hee that toucheth you toucheth the apple of mine eye He that despiseth you despiseth me The third point in this commendation of the Gospell by vs to bee obserued is that it is a mysterie The which word in the Greeke tongue dooth signifie a secret or an hidden matter it is also vsually applyed to note out those precepts things which are sacred and chiefelie to bee regarded But albeit the Gospell is here termed a mysterie yet the apostles meaning is not that it is such a secret as ought not to be communicated to the common multitude For the Lord enioining his Disciples to teach all Nations and to preach the Gospell vnto euery creature Mar. 16.15 whether Male or Female learned or vnlearned young or old in them willeth and warranteth all his Ministers to impart this Doctrine to all sortes of people Neither is the Doctrine of the new Testament in any such sorte here tearmed a mysterie as if it were after a more dark manner set down deliuered vnto vs than the book of the Law or the olde couenant For in former ages saieth this our Apostle elsewhere this secret was not so manifested vnto the sonnes of meÌ„ Ephe. 3.5 as now it hath been reuealed to the saintes and Prophets by the spirit For as one saith verie well the old Testament is the new inclosed in obscuritie and the new is the old vnfolded in the light These two couenants differ in circumstance and manner but they are the same and agree in substance and effect But first the power of the Gospell is a mysterie to all the reprobate whose eyes the GOD of this World hath so blinded that they cannot see the trueth vnto Saluation neither doo they soundlie and continually feele that they are in Gods fouour yea because Christ Iesus the root of mortification and sanctificatioÌ„ is not planted in them they are vnable and vnfit to euerie good worke Secondly Tit. 1.16 the very matter of the Gospell it selfe is mysticall and secret the beginnings or first principles whereof as the naturall man by any light within him 1. Cor. 2.14 or sight of the creatures without him cannot perceiue so neither can the spiritual man although taught by the word and lightned by grace reache or sound the full deapth or bottome For howsoeuer euery true Christian borne againe by the spirite alwaies seeth so much of this mysterie as is sufficient for his saluation yet none hath attained or can come to the perfect vnderstanding thereof There is in deede no skill or trade although neuer so hard or full of curious points which some persons of pregnant wittes or very quick conceites are not able soone to learne or at least by much labour and endeuour so to attaine that at last they come to the perfection thereof and excell therein But as concerning the sauing and bottomlesse knowledge of Christ Iesus which is in deede the onlie arte or peece of cunning in the world it so farre passeth the reach not onely of men but of Angels that no creature is able fully to conceiue it neither dooth any comprehend it If any mortal wight euer saw the depth of this secret was it any other beside this our Paul who being taken vp into the third Heauens heard words which cannot be vttered contrary to his custome magnifieth his knowledge in this mysterie No other out of doubt than the beholder of Paradise the schoolefellowe of the Angels the Preacher of the Gentiles finallie hee who wished himselfe accursed for his countriemen the Iewes Neuerthelesse euen this great Apostle affirmeth of himselfe 1. Co. 13.11 that hee knoweth but in part and of vs that wee see but as in a glasse darkelie As for the heauenly Angels why dooth the Apostle Peeter say 1. Pet. 1.22 that euen they desire throughly to view the mysterie here spoken of if they vnderstand it perfectlie and exactly And now then seeing this secret is hidden from the reprobate seeing as it is the power of God vnto saluation to the elect so euen to them it is as a treasure hid in a great part in the ground seeing the Angels prie into the riches of Gods wisdome herein with great delight concerneth it not euery Christian to exercise himselfe verie diligently in the knowledge feeling and practise of this mysterie Certainelie whosoeuer shall not know God as he is made knowne in Iesus Christ as aliens or strangers from the common wealth of Israel shal at the day of iudgement feele the fire of vengeance fal vpon them 2. The 1.8 Againe whosoeuer hauing knowne this trueth in some measure shall careleslie contemptuously willingly wholy finally fall from all knowledge feeling working and practise of it Heb. 6.4 can no more bee renued to repentance by any good meanes tending thereunto than any fruite which hath fallen from the tree can so be set on the bough againe as that it shall grow theron or thaÌ„ a dead man can be recouered to life by Phisick or an earthen vessell broken to peeces or to powder bee ioyned together firmelie by the potters skill For when the whole lampe of good workes shall quite bee quenched when all the drops of faith shall bee cast or spurted out when shipwrack shall be made of the maine stocke of Gods gracious spirite when the nourishing foode of the word shall bee loathed and reiected when the strength of hope concerning a blessed estate at the resurrection shall vtterly be consumed what repentance can there be the life whereof is faith the strength whereof is hope the food wherof is the word the fountaine whereof is the spirite the fruites whereof are good workes Nay in that these prophane backsliders willinglie push from them all godlines and the Gospell what doo they herein but crucifie the sonne of God vnto themselues as if he were a vile person or an cuill dooer piercing him through albeit not with nayles yet with most grieuous and innumerable sinnes yea making a gazing or mocking stock of him albeit not by putting
vinegar to his nostrels or thrusting his heart through with a speare yet by vexing his spirit and not esteeming or trusting in his bloud as if it had no price or vertue in it but were like vnto the bloud of beasts or of mortall men This is the fearefull estate of backsliders from the Gospell not of those in whome many good things are yea or one sparke of faith or obedience to Gods lawes is founde and abiding So wretched is the condition of those who only haue the braunches of the spirit not of those who haue in them the roote of this mysterie Christ Iesus For as concerning the right Christians they are not lampes quicklie quenched for want of oyle but lightes alway shining in good works Phil. 2.15 they are not like cookes or tasters which let not their meates or drinkes goe downe but such which keep faith in a good conscience so that it turneth into their spirituall nourishment 1. Tim. 3.9 they are not partners of the holy spirit for a yeare or two nor bankrupt Marchants which breake vpon a sodaine but such as abound dayly more and more 1. Cor. 1.5 1. Tim. 6.18 and waxe wealthie in spiritual giftes they are not day labourers or hired seruants which for a short time onely sit vnder the Lords roofe or eate at his table but as Children of adoption they feede dayly on the word and remaine in the house of God for euer Psal 23.5.6 they are not such diseased or bedred persons who faint with weaknes die for want of breath but being strengthened by hope in the inner man Ephe. 3.16 they more than con quer like valiant Captaines getting the victorie ouer sinne satan and all temptations Rom. 8 37. Now this happie estate they attaine vnto by the seeing of the height depth length breadth and that knowledge of the loue of Christ which surpasseth all knowledge Ephe. 3.18 Wherefore I am 1.25 whosoeuer shall looke into this glasse of the Gospel so reuerently earnestly and continuallie that he shall be transformed into the image of Christ 2. Cor. 3 18 from glorie to glorie as by the spirite of the Lord he shall be by so much farre of from the miserie of reuolters by how much hee profiteth in this mysterie 2. Pet. 1.8 and by so much nearer vnto heauēly happines by how much more carefully and happilie he walketh in this way leading thereunto Wherefore also euery one ought to be Heb. 5.11.12 13 14. 15. not a rude or young schollet but well learned in this secret not a childe or babe but a strong and olde man in the mysterie of Christ both as concerning the knowledge feeling and practise thereof In the fourth place it is to be obserued that Christian Religion is not onely here called a secret but a mysterie of godlines or of the right worship of God The Ministerie of the leuiticall Priesthoode and the whole seruice of God vsed by the Iewish people was a patterne of godlines For first there was among the Israelites ouer them an high Priest Exod. 29.7 consecrated with sundrie solemne ceremonies as namely anoynting of him with oyle Leuit. 8.23 putting the bloud of the Sacrifice on the lap of his right eare vpon the thumb of his right hand vpon the great toe of his right foote to conclude clothing him with most pretious and glorious garments Exod. 29. ◠Now his office was Heb 9.7 once a yeare to enter into the most holy place and to offer vp giftes sacrifice vnto the Lord Heb. 8.3 Leuit. 24.3 1. Sa. 2.28 as also to dresse the lampes and to set them before the Lorde and to burne incense before him and to weare before him an Ephod Secondly there were inferiour Priests of the sonnes of Aaron also whose seruice was Num. 4.16 to teach to pray to sacrifice continually to offer incense to preserue the oyle Mat. 2.7 to looke vnto the holy vessels and to doo other such workes Thirdly the rest of the Leuites which descended not from Aaron but from Greshom and Merari 1. Cron. 1.13 were appointed to sundrie offices some to play vpon instruments of musick in the temple some to sing Rom. 2.17.11.27 some to keepe the doores some to other seruices Last of all the Iewish people being all first circumcised brought their beastes to sacrifice and their other giftes to offer receiued the Passcouer and walked in those ordinances and statutes which the Lord had prescribed vnto them All these were worshippers not of idols but of the true God Luk. 1.6 following and performing in their seruices not the inuentions of men but the prescript and ordinances of the liuing Lord. Wherefore this pollicie of the Iewes I say was a patterne of godlines but the substance of it is onely to be found in the gospell and in the Christian Church For first of all ouer the Christian assembly of the faithful Heb 7.26 there is not a sinful but an holy and perfect high Priest who hauing been anoynted with the oyle of gladnes aboue his fellowes Luk. 24 39 and consecrated by afflictions and bloud in his hands and feete hath not onely offered praiers and teares to God Heb 5.7 but sacrificed his owne soule and body which hauing rightly done in all respects now he maketh intercesiō in such sort to his father Rom. 8.34 that he cannot but grant to euery one of the faithfull whatsoeuer is needefull for him Moreouer al Christians by him are made as it were princely priests vnto the Lord 2. Pet. 2.5 leuites to laud him and Iewes in the spirit to worship him Ephe. 5.19 so that euery belecuer practiseth godlines in a mystery Rom. 2.29 and performeth the right seruice of God in an excellent manner Rom. 12.1 Dooth not the Christian of what calling soeuer as a Priest spirituall not onely offer vp his heart but his whole bodie as an holy liuelie and acceptable sacrifice to God Approacheth he not by faith vnto the throne of grace Dooth not he pray for himselfe and others with grones which cannot be expressed Rom. 8.26 Dooth he not take heed 1. Thes 5.19 that hee quench not the Spirit Singeth he not Psalmes and hymnes with spirituall songs in his heart vnto the Lord Col. 3.16 Laboureth hee not to keepe the doores of his lippes from corrupt speach Psal 141.3 Is not he circumcised inwardly or dooth not the Spirite write the lawes of GOD in his heart 2. Cor. 3.3 Certainely let Christ Iesus once dwel in the heart of any by faith and he will foorthwith make that man to walk in performing sincerely though not perfectly euevey one of the commandements of the Law Rom. 8.10 Jam. 2.11.12 For first of all the Christian cannot but know the father Joh. 14.9 whose sonne dwelleth in him neither can he but trust in his Sauiour who
they were of a more excellent nature and an higher degree but taking compassion on sinfull and wretched mankinde made one with vs or God with man that the baser creature should bee made like an elect Angell What the onelie begotten and the sweete ioy of the heauenlie palace couered and girded round about with my weakenes thirst hunger drowsinesse and such like infirmities of bodie nay with agonies feares passions and affections of the soule Oh where are yee now a daies yee Christian hearers and professors 1. Pet. 11. who desire with the Prophets godly people of old time to see these misteries vnfolded or who thirst euen with auncient Kinges and Princes to heare the doctrines or discourses of the woorke of your redemption Luk. 10.24 Nay nay where are you ye skilfull and faithfull sheapheards and teachers who continuallie resound the praises of that chief shepheard of the Christian flock Psal 24. which causeth his sheepe to lie downe in greene pastures and leadeth them by the calme waters Come forth and paint Christ Iesus as crucified before the eyes of your people Gal. 3.1 shew them the prince valure and vertue of this mysterie Neuerthelesse whensoeuer euen those whose hearts are furnished with most diuine knowledge shal come to handle this chief argument of Diuinitie albeit they shall also speake with the tongues of men or Angels yet shall they neuer bee able fullie to declare or vnfold this one secrete of the incarnation of our Lorde or by any speeches sufficiently to shewe the excellencie of this matter which is most wonderfull in many respects For who can but maruell how the Virgin Marie should bee the mother of the sonne of God and yet not onely bee a virgin before the conception Luk 5.14 but a virgin at the conception yea a virgin after the conception of him What reason of man can conceiue how the holie Ghost should ouershadowe the virgin Marie in such sort as that taking out of her the whole lumpe of the humane nature of Christ by him it should not only be seuered from all corruption but vnited and knit vnto the diuine after such an vnspeakable and incomprehensible manner as that a diuine nature and an humane consisting of a soule and bodie should vnseparablie and eternallie be ioyned and concurre in one and the selfe same person the sonne of the highest But seeing we are conceaued and formed in sinne to the end that not onely actuall iniquitie might bee washed away but euen originall naturall vncleannes cured and clensed it behoued the branch to arise out of the stock of Iesse and a fountaine to bee set open vnto the house of Dauid and the inhabitants of Ierusalem for the purging of sinne finallie a scepter to be erected against the raigne of death who medled with those which neuer sinned actuallie as Adam did But the speach by the Apostle here vsed is verie diligentlie to bee obserued Rom. 5.14 namely that God not onlie hath been in the flesh but that he hath been manifested in the flesh The which words import thus much namely that the sonne of God first conceaued in the virgins wombe was afterward brought foorth into the worlde Of this matter as the Prophet Esay long before had expresselie and plainlie prophesied saying in the person of all the faithfull that vnto vs a child is borne Esa 9.6 and vnto vs a sonne is giuen so it was meet and conuenient that this heauenlie light should breake out as the Sunne and the saluation of Gods people shine foorth and be held vp as a burning lampe For so long as this most excellent treasure was hid in the wombe of the Virgin the price or glorie of it not being seene but shut vp as it were neither could the beautie of it vnknowne as yet bee earnestlie and generallie desired neither could the vse or fruit of it so well be felt or so fullie be enioyed But after that Christ Iesus once pight his tent amongst vs for the time neither onely lay in the maunger but walked on the earth the faithfull disciples sawe his glorie as the glorie of the onely begotten of God and beleeuers or Christiās haue more fully since that time been made partakers of his grace Ioh. 1.19 Now what a wonderfull thing againe is this to consider namelie that the ancient of daies was borne in time he whom the heauens can not containe Naz. did lie in a cratch the preseruer of all things did sucke his mothers breast the feeder of Israel hungred and thirsted the only wise increased in wisedome hee who knoweth al things was ignorant of some things finallie the King of glorie became in all things like vnto man sinne only excepted These mysteries are maruellous indeede but they are no lesse comfortable than wonderfull seeing now wee may behold the sonne of GOD approaching vnto vs not as a mightie giant with a barre of yron to breake vs all to peeces not as an earthlie King or Captaine garded with an host of armed Soldiours to destroy vs but as a childe whom without feare wee may take in our armes or as our naturall brother in whome wee may acknowledge flesh of our flesh and one of our bones Heb. 2.17 The lawe was indeed giuen with thunder with lightnings with storme and tempest and the sound of a trōpet Heb. 12.18 and it was pronounced out of the middest of a flaming fire but as for the Gospell it was proclaymed without any signe of terrour at all yea on the contrarie side it began so to bee published and witnessed by the Lords appearing and doctrine as that God gaue testimonie therevnto with many wonders tokens of good will and mercie The next point here offered by the Apostle to our consideration is that God hath been also iustified in the spirit Before hath bin shewed that the sonne of God being in the forme of GOD and equall to GOD abased emptied and humbled himselfe and drawing a curtaine as it were ouer his infinite Maiestie walked in the shape of a poore seruant and manifested himselfe to be also man in all poynts like to vs sinne onely excepted Now here is further declared that the glorie of his diuine nature power office so shined through his flesh and through the course of his whole conuersation euen as it were through a glasse or a lanterne if I may so speake that thereby appeared who he was euen that Mediatour betweene GOD and man that Messias or person annoynted with the oyle of gladnes aboue his fellowes Psal 45.7 touching whom the Scriptures foretolde and spake many honorable thinges who also hath wrought the work of our redemption For as the Prophet Esay testifieth of him the spirit of the Lord Iehoua was vpōhim Esa 61.1 yea the spirit of Iehoua rested on him namely the spirit of wisdome of vnderstanding the spirit of comfort and of power Esa 11.2 the spirit of knowledge
did cast abroad the indignation of his wrath vppon his enemies and infinitly surpassing Sampson in strength ouercame the gates of hell hee became that iust one which iustifieth many and that perfect redeemer who hauing been a faithful mediator on earth raigneth now as a glorious high Priest Heb. 1.3 king and Prophet in Heauen as exalted for these iniuries done vnto him and iustified also by the glory bestowed on him The third poynt of this mysterie is that God manifested in the flesh and iustified in the Spirit hath been also seene of Angels It appeareth by the sacred storie that euen the damned Angels or vncleane spirits saw the sonne of God manifested in the flesh Mat. 4.1 For we reade that not only satan their head tempted him in the wildernes but that a whole legion of foule feends acknowledged him to be the sonne of God Luk. 8.28 and iudge of the World Wherefore euen the euill Angels sawe Iesus our Lord as the seede of the Woman who should breake the head of the Serpent as a Champion to wrestle or incounter with them last of all as a conquerour by his power and strength to ouercome them But either only or chiefely Saint Paul meaneth here that the Elect Angels saw Christ as visible GOD or as both GOD and man These heauenly spirites from the very beginning of their creation enioyed in deede the presence of the second person in the Trinitie Esa 6 3. yea and they worshipped him as their GOD and King neuerthelesse they wanted the visible spectacle of the glorie here spoken of vntill the time of the Lords incarnation and manifestation to the World and iustification by the Spirit But when once the Father brought his first begotten into the World and presented him in the flesh as a mirrour of all wisdome mercie iustice and perfect excellencie then the Angels in the sonne whose person godhead from the beginning of their creation they beheld continuallie saw that humaine nature and glory Ephe. 3.10 which before was neuer subiect vnto their view Heb. 1.6 For they saw now the inuisible word to become visible God they perceiued also the world to be made subiect not vnto them but vnto man Heb. 2.5 6 7 8 9. euen the mediator between God and man that second Adam Iesus Christ After this manner at the last in fulnes of time the sonne of God being presented vnto the view of the Elect Angels they saw him as their ioye as may appeare in that they sang at his birth Luk. 2.13 they saw him as their Lord vppon whom they ascended Ioh. 1.25 descended they saw him as the head of the bodie of the Church Heb. 1.14 whose members they serue last of all they saw him as the mercy seate toward which they turne their faces continuallie Exo. 25.17 18. And who is there now which remembring that solemne day of Christ his incarnation beholding the Pageant as I may say of his humaine nature whereat the very Angels gaze and assemble to conclude considering the progresse as it were of the Lord from Heauen to earth together with his returne from earth to Heauen where the Angels continually behold his face and now enioy his bodily presence would not skip for ioy with Iohn the Baptist crie out with Elizabeth inlarge his tongue with Zacharie magnifie the Lord with the Virgin Marie desire to bee dissolued with Simeon and prouoke not onelie his owne soule but the Angels to praise GOD with Dauid for presenting such a spectacle to the view of his creatures and reuealing his sonne both vnto men and spirites When as the common people of any countrey or kingdome first vnderstanding the kings intēt to make some progresse or to solace and shew himself abroad afterward vpon this occasion resort or flock to the place where hee passeth by or may best be seen there doo see his Maiesties face or heare him vtter a few words herein they thinke a great part of their happines to consist and hereof they boast full oft one to another not without iust cause For certainely the very countenance and presence of the gracious soueraigne carieth with it the Maiestie of God himselfe the honour of an Angell the glorie of the sunne the comelines of the moone the brightnes of a Start the blessing of the dew the fruit of a tree of life and to speake in one Word the price of a peerlesse pearle Now thē when as the immortall king the ruler of all princes presented himselfe to the view of shepheards wise mē Galileans inhabitants of Ierusalem diuers other of his meaner sorte of subiects albeit they saw his face but for a little time or heard his words but for a short season this was a iust cause to them of singular comfort and a great signe of his fauour yea as a day or time of high solemnitie But doth not then the magnificence of the Lord on the one side and the happines of the Angels on the other much more appeare herein that since they as peeres of the heauēly kingdom were first assēbled drawn vnto their prince Christ Iesus putting on him the nature of man and comming into the world they haue not ceased to beholde and enioy his corporall presence and now sitting as it were in court or Parliament with him continuallie see his royaltie and heare him speake such speeches as no eare of man hath heard nor heart can conceiue Yes happie sure are all Christians which are subiects to Christ Iesus see him by the eye of faith though not of the body more happie are the Angels which stand euer before him and heare his wisdome Most blessed bee the Lorde God the father which so loued his sonne as to set him one the throne of Israel because the Lord loued Israel for euer and made him king to doo equitie and righteousnes From this loue of GOD it hath proceeded also that Christ Iesus hath beene preached among the Nations The Angels of whome wee sake a little before were not onely beholders of Christ Iesus but Heralds who blazed abroad his armes and proclaymed the mysteries of his conception birth resurrection and ascention Next after Iohn the baptist the Lord himselfe the Angels succeeded the Apostles and seuentie disciples who all were immediately called by our sauiour himself to preach the word to work miracles Luk. 9.1 Luk. 10.1 were sent not to one place or congregation onely but the 12. Apostles to many natiōs the 70. disciples to many cities as our sauiours commaundement and their practise testifieth After these seuentie and besides the twelue Apostles the Lorde extraordinarilie raysed vp and added in mercy to the forenamed labourers in his haruest Euangelists and these againe were of two sorts for some of them penned stories of the gospell Act. 21.8 1 Tim. 4.5 Act. 11.28 as Luke and Marke some onely published the gospell by preaching as Timothie and Phillip At
shed his bloud for him As for the holy spirit Rom 8.32 Psal 16.7 and 116.1 which hath bestowed the riches of his grace on him he must of necessitie both loue and reuerence his Maiestie and so consequently acknowledge feare loue Iam. 4.12 and trust in one true GOD in three persons Now seeing the Christian hath but one Master Prophet or lawgiuer hee will not for all the goods in the world once bow the knee to Antichrist neither wil he receiue any inuentions or traditions of mā 2. Cor. 6.11 which apparantlie are contrarie to the doctrine of Christ Iesus Moreouer seeing that prince gouerneth him whose kingdome can not be shaken Heb. 12 2◠he hath a power of seruing God with shamefastnes and warines whereby it commeth to passe that he banisheth othes and blasphemies out of his mouth neither taketh he the grace of God in vaine but when he vseth the Sacraments beholdeth the creatures or heareth the word 1. Th. 2.13 suffereth all these as wholesome medicines to haue in him due operations Againe in as much as his heauenly captaine hath brought him into the Lords rest he is so farre off from prophaning the Sabaoth day by absenting himselfe from the publique exercises of religion or by working or loytering Heb. 4.8 9 10. that euery day is to him as a sanctified Sabaoth inwardly exercising himselfe from time to time in praying and practising the will of God labouring not to walke in his owne way Esay 58.13 nor to speake a vaine word To conclude he maketh conscience of despising any superiors whosoeuer Col. 3.18 c. of not gouerning his inferiors aright of being angrie quarrelling Mat 5.22 c. and fighting of being intemperate or vnchast in gestures speeches diet and apparell of couetousnes sloth vnthriftines and deceipt of slaundeting lying teuiling taunting yea euen of desiring wishing or thinking euill because not onely a vertue of mortification Col. 3.1 2 3 4 5. but a power strength of sanctification preserueth and guideth his soule and body And is not this then the best and the chiefest godlines in deede yea is not this the onely right and excellent manner of seruing of God Rom. 12.1 Now hereby it appeareth that poperie is but a counterfaite of pietie and not so much as ◠patterne thereof as was the Iewish policie or order of seruing God That heresie as the foolish woman spoken of in the Prouerbes is very full of words and motions Pro. 9.13 with questions about the true worship of GOD which it knoweth not Oh how zealous are the massemōgers about their vnbloudy sacrifice which hath cost so much bloud They acknowledge a sacrifice it is wel and sacrificing priests such are al Christians and an altar it is true wee haue a sacred sanctuarie Christ Iesus But the bread forsooth must be turned into the body of Christ and his body must be offered vp againe a shaueling must be the sacrificer such a one who as if he were a worker of feates can turne about in a circle and occupie his fingers about making crosses cast his armes all abroad lift them vp and pul them downe againe mumble vnto himselfe and by and by speake vnto others with a loude voyce whisper a while to the bread and thē break out into a shrill note or song But to let such popish and apish toyes passe true godlines consisteth not as hath been shewed either in humane traditions or wil worship or in bodily exercises 1. Tim. 4. ◠as abstaining from meates drinkes sleepe or such humbling of the body as it is separated from the mortifying of the soule 2. Tim. 3.5 nor in a bare profession of the trueth but in faith in Iesus Christ and obedience to his lawes both inwardlie and outwardly performed The fift poynt to be considered by vs in this commendation of the Gospell is that the mysterie of godlines is great excellent or notable It is first of all very great in fame and renowme according as the Prophet sheweth when going about to intreat of the mystery of the incarnation the sufferings and the glorifying of the sonne of God hee crieth out twice in one Psalme O Lorde how excellent is thy name throughout the world Psalm 8. 1. Cor. 1.24 But againe the Gospel is as great in fruite as it is in fame in regarde whereof it is truely called the Power of God vnto saluation the wisdome of God Rom. 16. Ioh. 6.68 finallie the word of life For this is eternall life to know the true God and him whome he hath sent Iesus Chrst The magnificence of this mysterie furthermore appeareth in the figures and types of the Lawe as the tabernacle the temple the red sea the cloude the manna and the redemption of Israel out of Aegipt For if the figures were so excellent what is the body If such glorious things are spoken in the scripture of the types what may be thought of the trueth it selfe To be briefe the spouse in the diuine booke of the song of songs playing if I may so speake the very blab and blazing to al men the secrets of hir loue The Song of Songs 5.10 11. telling that Christ Iesus is white and ruddie the chiefe among ten thousand that his head is as fine golde his lockes curled and black as a Rauen declared plainely and sufficiently witnesseth that this mysterie concerning Christ and his Church is great indeed It is as hath been shewed very great in fame for the sound of it hath gone throughout the world great also in fruit Ro. 16.18 For it maketh wise vnto saluation moreouer great in quality for hereof the types of the law are euen but shadowes 1. Tim. 3.15 but last of all it is furthermore so great in quantity Col. 2.17 that the most skilfull Geometrician in the World is not able to take the measure of it by any meanes for that is altogether infinit Ephe. 3 8. The Prophet speaking of this matter in the Psalme and directing his speech vnto the Lorde sayeth thus Thy mercie O Lord reacheth vnto the heauens Psal 3.6 and thy trueth vnto the cloudes thy righteousnes is like vnto the mountaines thy iudgements are like a great deepe O Lord thou sauest both man and beast In deede our Apostle Paul writing to the Fphesians affirmeth that he prayed for them vnto the Lord that they might bee able to comprehend with all the saints that height length breadth and depth which reacheth to the heauens to the seas to the ends of the earth and the furthest partes of the World But he meaneth not in this his supplication to shew that any is able to attaine vnto the perfection of this knowledge which passeth all knowledge but onely hee wisheth that the Ephesians may haue an abilitie or gift from aboue to see these measures in an acceptable measure for their comfort and the fortifying of their faith For speaking of