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
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
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
the nations beleâ—â—â—â— in the world and receiued vp in glorie THe drift of the Apostle Paul in this most precious sentence is to moue Timothie to behaue himselfe verie religiouslie and reuerentlie in the church of God as may appeare both in the beginning of the verse immediatlie before set downe in this chapter and in the latter ende of the sixt verse of the next Chapter One argumeÌ„t to this intent and purpose hath bin already brought by him in the last wordes of the former sentence whereof this is the effect seeing the house or Church of God whereof thou art a Minister is not a sinagogue of error or a temple of types figures but a proper pillar of truth thou art as a paâ—â—â—â—â— of thâ— Christian flock to walke verie orderlie religiously and holylie in all respects Another reason tending vnto the selfe same end is contained in this conclusion of the Chapter whereof this is the summe forasmuch as the Gospell is a most excellent mysterie it behooueth thee a steward of such secrets to shew all wisdome and faithfulnes in the course of thy conuersation and in the execution of thy ministerie Now the excellencie of the Gospell is partly affirmed and as it were inlarged by degrees in the sixe first words of this verse being these And that mysteries of godlines is great without doubt partly prooued and confirmed by sixe seuerall reasons in the latter ende of the sentence which reasons are these God hath been manifested in the flesh iustified in the spirit seene by the Angels preached among the nations beleeued in the world and receiued vp in glorie The first note here declaring the excellencie of Christian Religion is the particle or word And the which not onelie as a knot bindeth the former sentence or reason and this together but as an exposition of the last word thereof which was trueth declareth that the maine veritie which the house of God or the Christian Church chiefelie and continuallie vpholdeth is the mysterie of godlines or faith in Christ Iesus It was verie needefull for Paul to expound himselfe after this manner and to insinuate this matter vnto Timothie and in him to all the faithfull Ministers and beleeuers of the Gospell For else they taking through error their markes amisle and thinking the holding of any truth a sufficient proofe or note of this true Church might conclude the Iewish sinagogue or some such like assemblie to bee the house of GOD because therin some truth is kept found or againe they running into another extremitie might rashly condemne some beleeuing and christian churches as the Church at Corinth because cause euen they sometimes erre or dissent about some points of trueth which yet are of lesse importance To the end therefore that all the faithfull may in all times and places and among all persons knowe which is the Lords holy campe resort thereto and remaine therein the Apostle sheweth here that it may alwaies bee discerned by this banner or ensigne of the Mysterie of the Gospell Those congregations then are vndoubtedly the true Churches of God which firmelie hold the articles of faith and soundly acknowledge Christ Iesus to bee the Sonne of God and the onelie foundation of saluation howsoeuer otherwise peraduenture they be farre from spotles perfection Reuel 1.2 3. c. Had not the Churches of Asia much drosse and many cracks Did not the Church of Ephesus somewhat coole and quench the burning lamp of hir former loue Were there not sundry members of the church at Sardis which had names of life on them but wounds of death in them How came it to passe that in the Christian assembly at Pergamus there were such as held the doctrine of Balaam if that the eye therof did not winke or was not fast a sleepe And where was the rodde or shepheards crooke of the pastor of the Congregation at Thyatyra when Iezabel was suffered to deceiue the seruaÌ„ts of the Lord How luke-warme were euen the best waters in all Laodicea when our Sauiour cried out thus against the fountaine of them would to God thou wert either hot or colde These faultes were found in all these Churches yea in the messengers sent vnto them and therefore in the members of them And yet what are these Churches in his account who walked in the middest of them but golden candlesticks What names dooth the giue to the messengers of these congregations but Starres so called by him in regarde of their places and the shining of those graces which were somewhat dimmed but not quite quenched Finallie what promises maketh he or what speeches vseth he to the members of those beleeuing assemblies but that vpon condition that they repented and continued in well doing they should eate of the tree of life feede on the hidden manna rule ouer the Nations and stand as pillars in the Temple of GOD for euer Hee dooth not aduise them to forsake their mutuall fellowship he dooth not denie them to bee members of his bodie because they did not rent themselues from the bodies of their Congregations so diseased and infected he willeth them not to disclaime the eyes which directed them no better he affirmeth not that their teachers are none of his Ministers their Sacraments no Sacraments vnto him because his order was not obserued or executed and because certaine Balaams and Iezabels were mingled in the assembly with his seruants Yea on the contrarie side notwithstanding all these wants neglects disorders offences and blemishes whatsoeuer he alloweth and accepteth the good things which were in any professors and calleth these assemblies golden candlesticks as before hath been shewed concluding that whosoeuer hath an eare is to heare what the spirit speaketh vnto the Churches so that look what iudgement our sauiour Christ Iesus gaue touching the Churches of Asia the same are all Christians to haue of the Churches of Europe not one of which is without some spot or wrinckle Wherefore let euery one take heede how hee leaueth our assemblies and Christian congregations in this 〈…〉 â—ast going about to be more 〈…〉 than the rule more bright than the sunne more right handed than the right hand it selfe to conclude more perfect 〈◊〉 the word of God whilest he â—â—â—â—â—efull and endeuoreth to auoide one extremetie through ignorance or blinde zeale hee runne into another Now if those reuolters which so wander on the right hand as that they condemne our Christian Congregations which receiue and acknowledge the great mysterie of Christ Iesus here spoken of cannot be excused neither are to be iustified in regarde of their error or rash separation notwithstanding that they neither denie any of the Articles of faith nor fall downe before stockes or stones what is to be said of those recusants on the contrarie side and as it 〈…〉 â—he left hand which art such 〈…〉 to Christ Iesus that Antichrist is vnto them all in all and that they embrace the mysâ—â—â—â—â— of all iniquitie and blasphemâ—â— euen the abominable and
execrable heresie of poperie These Enemies of the grace of GOD affirme and vaunt that the Church of Rome is the house of God and the pillar of trueth whereas rather it is indeede a denne of theeues and a sea of al impietie and diuelish apostacie or backsliding from the faith But as for the church of England it pleaseth them not and therefore they either come not at all to our assemblies because indeed they haue sworne obedience to the sinagogue of Antichrist or if anie resort now theÌ„ vnto our church it is for that the Machiuell in their head hath for the time gotten the vpper hand of the Pope in their belly They say they beleeue in Christ yea and in the holy Trinity but seeing they lay another foundation of saluation besides the sonne of God to wit the abominable idoll of the masse they cannot be the true worshippers of GOD yea they must needes be most vile idolaters They talke much of good workes but seeing thereby they professe to be saued as for the same deseruing the fauour of God and eternall life the very Publicans and sinners repenting and confessing their sinnes shal be taken vp into heauen when they with all their merits shall be cast into hel They worship a paltrie pope and fall downe daily before grauen images and idols in the meane season they make no conscience to rise vp in armes against Christian Princes and to hatch the egges of Asps against Gods people They call theÌ„selues Catholiques as if forsooth they were of the company of true beleeuers or the right worshippers of God but in trueth they are a generation of vipers which from time to time haue persecuted tormented and put to death the seruants of God and daily thirst after long to suck their bloud It is no maruell then if the fruites of Antichrist hate the assemblies of Christ Iesus or refuse to ioyne with vs in the word and the Sacraments but rather it is to bee wondered at that the worshippers of the true God detest not with a perfect hatred such malitious idolaters as those Papists are which wish for a day who haue attempted so many treasons and beare a false heart against their natiue countrey besides a bloudy rage against the Religion Now as there are such recusants as vtterly refusing to come to the assemblies wherein the mysterie of godlinesse is acknowledged and beleeued do dangerously keepe out the Arke and house of God marked with the bloud of the Lambe Christ Iesus so there are a great number of prophane professors who imagine themselues to be in the bosome of the Church when they are indeede in the very bottome of the wrath of God and who very seldome and sparingly resorting vnto the preaching of the word and the Sacraments amongst vs make as it were an open profession of vngodlines and impietie Whose heart would not rue to thinke vppon or beholde this kinde of people in whom raigneth an vntolerable neglect contempt of holy things These on the Sabaoth in the forenoone peraduenture will be at Church but in the afternoone at the alehouse Once in a tweluemonth as at Easter they wil come to the Communion but after the receauing of it it is their custome to runne into all excesse of riot gadding and madding after their pleasures and vanities They acknowledge Baptisme to be a Sacrament and bring their Children to Church to bee Baptized but when the Minister commeth to administer it to any infant they depart from the assembly no more accounting of this sacred seale of the new couenant than as of some common or prophane washing They wil not refuse to pray some times but they wil continually sweare and blaspheme They deny not altogether to heare Sermons or preaching of the word but they like better of gaming dising carding dancing fensing drincking and feasting than of that They doo not condemne the Gospell nor the exercises of Religion as reading the Word singing praier or such like But their onelie life is to be occupied rather in gossiping in prating and resorting vnto playes and places of all disorder Yet those are in their owne eyes and also in common account of the most the onelie or best professors of the word whose waies yet are so impious whose prophanenes so apparaÌ„t But let them take heede Heb. 10.24 so to conclude this point how they tread the soÌ„ne of GOD vnder foote and doo accompt the bloud of the couenant common whereby they are sanctified or be iniurious to the spirite of grace for we know him that hath saide Venegeance is mine and I will repaie it saieth the Lord. The second word here to be considered is the Article That shewing in this place that the mysterie spoken of hath in it some speciall dignitie Iohn 1.29 and excellencie Iohn thâ— Baptist pointing to our Sauiour vsed the same worde or Article to the same effect when he saide Beholdâ— That Lambe the same Euangelist Iohn also going about to put a difference betweene the Messias and other Iohn 1.8 calleth Christ that light As therefore the sun comming foorth like a bridegroom out of his chamber shineth more clearely than al the Starres in the firmament beside so euen among the other doctrines of the Scripture this excelleth wherein the glory of the Heauenly Bridegroome Christ Iesus is presented vnto our view Furthermore as a pearle far surpasseth pibble stones so this trueth all the precepts of philosophers all the sciences and artes set downe in bookes and studied by men Seeing then this mysterie is so peerles a pearle what wise christian marchant is there who would not sell his pleasures profits yea life and all to buie it Againe who is there so depriued of vnderstanding who once hauing gotten some sight of it or right in it would sell such a iewell for sinne for honour for gaine or for the whole world The counsaile then of Salomon touching this matter is alway to bee remembred by euery Christian Pro. 23.23 Buie the trueth but sell it not euen wisdome instruction and vnderstanding Now the trueth and wisdome which the wise King meaneth is that mystery here spoken of which Philosophie seeketh but diuinitie findeth and godlines possesseth Againe hereupon it followeth that there is a certaine dignitie and preheminence of the dispensers of the mysteries of the Gospell euen aboue the ministers of the law inasmuch as the mysterie of Christianitie hath in it such a special excellencie and prerogatiue For as our Apostle reasoneth elsewhere 2. Cor. 3.9 if the ministery of coÌ„demnatioÌ„ were glorious much more doth the ministerie of righteousnes exceede in glorie Our Sauiour also affirmeth in the Gospell Luc. 7.28 not onely that Iohn was more then a Prophet but that he which is least in the Kingdome of Heauen is greater than he For euen as a peece of an oken boord albeit little worth as of it selfe yet when it hath in the pâ—â—â—ure of the Prince most flourishingly and
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
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
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