THE Excellency of the mystery of Christ Jesus. Declared in an exposition, or meditation upon the 16. verse of the first Epistle of Saint Paul unto Timothy. Ephes. 3.14. etc. For this cause I bow my knees unto the Father of our Lord jesus Christ, 15 (Of whom is named the whole family in Heaven and in earth) 16 That he might grant you according to the riches of his glory, that ye may be strengthened by his Spirit in the inner man, 17 That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, 18 May be able to comprehend with all saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God. AT LONDON Printed by Thomas Orwin, for Ralph jackson, and William Young. 1590. To the two right Honourable sisters, the Lady Margaret, Countess of Comberland, and the Lady Anne, Countess of Warwick; grace, mercy, and peace, be multiplied from God the father, and from the Lord jesus Christ his son. sundry reasons moved me (most Honourable Madams) both to publish this simple treatise, and to dedicate the same unto your Ladyships. First of all, I wished with job that my words were written, job. 11.23. yea that they were imprinted in a book; not, for that I longed to bring forth some new discourse into the world (which is pestered with infinite unnecessary pamphlets and treatises) but, for that I greatly desired to spread that Doctrine far and near, wherein only the fountain of Salvation, and the flower of all sound consolation consisteth. Secondly, in these days (wherein is so much disorder and distractions) I deemed it a most necessary thing, even in open street (as it were) to point again unto that Lamb of God, which taketh away the sins of the World, that the simple may know what to stick unto, & where to begin the building of the spiritual house of their professing the word, and serving God aright. Thirdly, howsoever 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 be a means to stir up some Paul's or Apollo's, hereupon to engraft more choice and excellent scions, and hereafter to set such noble plants of the tree of life, out of which most precious fruits may spring, to the benefit & comfort of the Church, after that once the Lord hath powered down his blessing on them. For indeed the Doctrine of the mystery of Christ jesus, is such a treasure house of all good things and such a root of true & eternal happiness, that wheresoever it is taught with wisdom and with power, and received with reverence & obedience, there glory will assuredly dwell and remain. Yea there such prosperity shall abound in city & country, that grace & faith shall meet together, righteousness and peace shall kiss each other, Psa. 85.11.12. faith shall bud out of the earth, and righteousness shall look down from heaven. These were (Madams) the chiefest of those reasons, whereby I was brought at last, after long withholding this my meditation from the press, to permit & commit it thereunto, albeit in mine own opinion most unworthy to come under it, but (in the judgement of certain special friends of mine, unto whom a sight thereof hath been imparted) convenient, yea almost necessary to be published. Now as concerning the causes which made me be so bold, as to dedicate this simple treatise unto your Ladyships, they neither are in number fewer, than those which induce me to let it come abroad, nor less weighty in importance. First, for as much as the Lord hath cast upon you all kinds of Honour in a manner, so that you seem to stand amidst the multitude of innumerable Christians, or members of the Church among us, as Paragons preferred in degree above the rest, & Countesses of excellent and high account; me thinketh, if any have gathered an heap of sweet & pleasant flowers out of the Scripture, for the use or comfort of the professors of the gospel, that such a garland is first to be proffered unto your right honourable heads, & must needs best fit, & most seemly become your noble temples. Again, seeing the favour which you have vouchsafed to bear and express toward me hath been special, I thought it my duty to repay some token of thankfulness, first and especially unto your Ladyships: of whom what remembrance I have, and toward whom what reverence I bear. Finally, unto whom how great prosperity I wish, I know not by what means better to declare or testify, than by dedicating a treatise unto you, to give you occasion, both to know Christ Jesus more fully, and to grow in him more firmly. Last of all, whereas, albeit your estates are full of the riches of God's mercy, yet they are not so free from all adversity, but that the Lord of late hath exercised you with such losses and crosses, as the Prophets speak of, when they mention the tender mother bewailing her first borne, Zac. 12.10 and the loving yoke-fellow girding herself with sackcloth for the husband of her youth: joel. 1.8. it may be that in the mystery of Christ jesus, through the blessing of the Lord, you shall find some cordial powder, which shall drive away your doleful pensiveness in some part: yea if you search it throughlie, and make it your own, it will undoubtedly give you an Ornament in place of ashes, Esa. 61.3, 4 an ointment of joy in steed of mourning, a Garment of praise in lieu of a broken spirit, that ye may be called the oaks of righteousness; that as the plants of jehova ye may glory; that ye may build the ancient waste places, that ye may restore the old deserts; that ye may renew the desolate cities, the deserts of many generations. Accept then (Christian Madams) from thankful heart, and reverens hand, this little book concerning the excellency of Christ Jesus, presented unto your Ladyships, (not for that I aim at any preferment, or such by-markes as it 〈◊〉) but only for the causes before alleged. Vouchsafe to protect it with your favour, to pardon the defects and faults therein escaped: to conclude, to profit by thee mystery there in described. Being now assured you will do above that which is requested, I most humbly commend your Ladyships to the tuition and heavenly blessing of that good God, who hath so loved man in his Son Christ Jesus, as to prepare for him, those things which neither eye hath seen, nor ear hath heard, nor 〈◊〉 conceived: 〈…〉 be all 1. Cor. 2.9. 〈…〉 〈…〉 P.M. ❧ The excellency of the mystery of Christ jesus. 1. Tim. 3. Chap. 16. ver. And that mystery of godliness is great by one assent, God hath been manifested in the flesh, justified in the spirit, seen by the Angels, preach●● 〈◊〉 ●mong the nations, bele●●●● in the world, and received up in glory. THe drift of the Apostle Paul in this most precious sentence, is to move Timothy to behave himself very religiously and reverently in the church of God, as may appear both in the beginning of the verse, immediately before set down in this chapter, and in the latter end of the sixth verse of the next Chapter. One argument to this intent and purpose, hath been already brought by him in the last words of the former sentence; whereof this is the effect: seeing the house or Church of God, whereof thou art a Minister, is not a synagogue of error, or a temple of types & figures, but a proper pillar of truth: thou art as a pa●●●●● of th● Christian flock, to walk very orderly, religiously and holy, in all respects. Another reason tending unto the self same end, is contained in this conclusion of the Chapter, whereof this is the sum: forasmuch as the Gospel is a most excellent mystery, it behoveth thee, a steward of such secrets, to show all wisdom and faithfulness in the course of thy conversation, and in the execution of thy ministery. Now the excellency of the Gospel is partly affirmed, and (as it were) enlarged by degrees, in the six first words of this verse, being these, And, that, mysteries, of godliness, is great, without doubt: partly proved and confirmed by six several reasons in the latter end of the sentence, which reasons are these; God hath been manifested in the flesh; justified in the spirit, seen by the Angels; preached among the nations; believed in the world; and received up in glory. The first note here declaring the excellency of Christian Religion, is the particle or word, And: the which not only (as a knot) bindeth the former sentence or reason, and this together: but as an exposition of the last word thereof, which was [truth] declareth, that the main verity, which the house of God, or the Christian Church, chiefly and continually upholdeth; is the mystery of godliness, or faith in Christ jesus. It was very needful for Paul to expound himself after this manner, and to insinuate this matter unto Timothy, and in him to all the faithful Ministers and believers of the Gospel. For else, they taking through error their marks amisle, and thinking the holding of any truth, a sufficient proof or note of this true Church, might conclude the jewish synagogue or some such like assembly, to be the house of GOD; because therein some truth is kept & found: or again, they running into another extremity, might rashly condemn some believing and christian churches, (as the Church at Corinth) because cause even they sometimes err or dissent about some points of truth, which yet are of less importance. To the end therefore that all the faithful may in all times and places, and among all persons, know which is the Lords holy camp, resort thereto, and remain therein; the Apostle showeth here, that it may always be discerned by this banner or ensign of the Mystery of the Gospel. Those congregations than are undoubtedly the true Churches of God, which firmly hold the articles of faith, and sound acknowledge Christ jesus to be the Son of God, and the only foundation of salvation: howsoever otherwise peradventure they be far from spotless perfection. Revel. 1.2, 3. c. Had not the Churches of Asia much dross, and many cracks? Did not the Church of Ephesus, somewhat cool and quench the burning lamp of her former love? 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 pass that in the Christian assembly at Pergamus, there were such as held the doctrine of Balaam, if that the eye thereof did not wink, or was not fast a sleep? And where was the rod or shepherds crook of the pastor of the Congregation at Thyatyra: when jezabel was suffered to deceive the servants of the Lord? How lukewarm were even the best waters in all Laodicea, when our Saviour cried out thus against the fountain of them, would to God thou wert either hot or cold? These faults were found in all these Churches: yea in the messengers sent unto them, and therefore in the members of them. And yet what are these Churches in his account, who walked in the midst of them, but golden candlesticks? What names doth the give to the messengers of these congregations, but Stars: so called by him in regard of their places, and the shining of those graces, which were somewhat dimmed, but not quite quenched? Finally what promises maketh he, or what speeches useth he to the members of those believing assemblies? but that (upon condition, that they repent and continued in well doing) they should eat of the tree of life, feed on the hidden manna, rule over the Nations, and stand as pillars in the Temple of GOD for ever? He doth not advise them to forsake their mutual fellowship, he doth not deny them to be members of his body, because they did not rend themselves from the bodies of their Congregations so diseased and infected, he willeth them not to disclaim the eyes which directed them no better, he affirmeth not, that their teachers are none of his Ministers, their Sacraments no Sacraments unto him, because his order was not observed or executed, and because certain Balaams' and jezabels were mingled in the assembly with his servants. Yea on the contrary side; notwithstanding all these wants, neglects, disorders, offences and blemishes whatsoever, he alloweth and accepteth the good things which were in any professors, and calleth these assemblies golden candlesticks (as before hath been showed) concluding that whosoever hath an ear, is to hear what the spirit speaketh unto the Churches, so that look what judgement our saviour Christ jesus gave touching the Churches of Asia, the same are all Christians to have of the Churches of Europe, not one of which is without some spot or wrinkle. Wherefore let every one take heed how he leaveth our assemblies and Christian congregations in this 〈…〉 ●ast going about to be more 〈…〉 than the rule, more bright than the sun, more right handed than the right hand itself, to conclude, more perfect 〈◊〉 the word of God: whilst he ●●●●●efull and endeavoureth to avoid one extremity, through ignorance or blind zeal he run into another. Now if those revolters (which so wander on the right hand, as that they condemn our Christian Congregations which receive and acknowledge the great mystery of Christ jesus here spoken of) cannot be excused, neither are to be justified in regard of their error, or rash separation: notwithstanding that they neither deny any of the Articles of faith, nor fall down before stocks or stones? what is to be said of those recusants on the contrary side, and as it 〈…〉 ●he left hand which art such 〈…〉 to Christ jesus, that Antichrist is unto them all in all, and that they embrace the mys●●●●● of all iniquity and blasphem●● even the abominable and execrable heresy of popery? These Enemies of the grace of GOD, affirm and vaunt that the Church of Rome is the house of God, and the pillar of truth, whereas rather it is indeed a den of thieves, and a sea of all impiety and devilish apostasy 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 have sworn obedience to the synagogue of Antichrist) or if any resort now & then unto our church, it is for that the Machivell in their head, hath for the time gotten the upper hand of the Pope in their belly. They say they believe in Christ, yea and in the holy Trinity: but seeing they lay another foundation of salvation, besides the son of God, to wit, the abominable idol of the mass, they cannot be the true worshippers of GOD, yea they must needs be most vile idolaters. They talk much of good works, but seeing thereby they profess to be saved, as for the same deserving the favour of God, and eternal life; the very Publicans and sinners, repenting and confessing their sins, shall be taken up into heaven, when they with all their merits shall be cast into hell. They worship a paltry pope, and fall down daily before graven images and idols; in the mean season they make no conscience to rise up in arms against Christian Princes, and to hatch the eggs of Asps against God's people. They call themselves Catholics, as if forsooth they were of the company of true believers, or the right worshippers of God, but in truth they are a generation of vipers, which from time to time have persecuted, tormented, and put to death the servants of God, and daily thirst after, & long to suck their blood. It is no marvel then if the fruits of Antichrist, hate the assemblies of Christ jesus or refuse to join with us in the word and the Sacraments, but rather it is to be wondered at, that the worshippers of the true God, detest not with a perfect hatred, such malicious idolaters as those Papists are, which wish for a day, who have attempted so many treasons, and bear a false heart against their native country, besides a bloody rage against the Religion. Now as there are such recusants, as (utterly refusing to come to the assemblies, wherein the mystery of godliness is acknowledged and believed) do dangerously keep out the Ark and house of God, marked with the blood of the Lamb Christ jesus; so there are a great number of profane professors, who imagine themselves to be in the bosom of the Church, when they are indeed in the very bottom of the wrath of God, and who very seldom and sparingly resorting unto the preaching of the word and the Sacraments amongst us, make as it were an open profession of ungodliness and impiety. Whose heart would not rue to think upon, or behold this kind of people, in whom reigneth an untolerable neglect & contempt of holy things? These on the Sabaoth in the forenoon, peradventure will be at Church, but in the afternoon at the alehouse. Once in a twelvemonth (as at Easter) they will come to the Communion, but after the receiving of it, it is their custom to run into all excess of riot, gadding and madding after their pleasures and vanities. They acknowledge Baptism to be a Sacrament, and bring their Children to Church to be baptized, but when the Minister cometh to administer it to any infant, they depart from the assembly, no more accounting of this sacred seal of the new covenant, than as of some common or profane washing. They will not refuse to pray some times, but they will continually swear and blaspheme. They deny not altogether to hear Sermons or preaching of the word, but they like better of gaming, dise, carding, dancing, fensing, drinking, and feasting than of that. They do not condemn the Gospel, nor the exercises of Religion, as reading the Word, singing, prayer or such like. But their only life is to be occupied rather, in gossipping, in prating, and resorting unto plays and places of all disorder. Yet those are in their own eyes, and also in common account of the most, the only or best professors of the word, whose ways yet are so impious, & whose profaneness so apparent. But let them take heed, Heb. 10.24. (so to conclude this point) how they tread the son of GOD under foot, and do account the blood of the covenant common, whereby they are sanctified, or be injurious to the spirit of grace: for we know him that hath said, Venegeance is mine, and I will repay it saith the Lord. The second word here to be considered is the Article, That, showing in this place, that the mystery spoken of, hath in it some special dignity, john. 1.29. and excellency. john th● Baptist pointing to our Saviour, used the same word, or Article to the same effect, when he said. Beholds That Lamb; the same Evangelist john also, going about to put a difference between the Messiah, and other, john. 1.8. calleth Christ that light. As therefore the sun coming forth like a bridegroom out of his chamber shineth more clearly than all the Stars in the firmament beside: so even among the other doctrines of the Scripture, this excelleth, wherein the glory of the Heavenly Bridegroom Christ jesus is presented unto our view. Furthermore as a pearl far surpasseth pebble stones: so this truth all the precepts of philosophers, all the sciences and arts set down in books, and studied by men. Seeing then this mystery is so peerless a pearl, what wise christian merchant is there, who would not sell his pleasures, profits, yea life and all to buy it? Again who is there so deprived of understanding, who once having gotten some sight of it, or right in it, would sell such a jewel for sin, for honour, for gain, or for the whole world? The counsel then of Solomon touching this matter is always to be remembered by every Christian, Pro. 23.23. buy the truth, but sell it not, even wisdom, instruction, and understanding. Now the truth and wisdom, which the wise King meaneth, is that mystery here spoken of, which Philosophy seeketh, but divinity findeth, and godliness possesseth. Again, hereupon it followeth, that there is a certain dignity and pre-eminence of the dispensers of the mysteries of the Gospel, even above the ministers of the law, inasmuch as the mystery of Christianity, hath in it such a special excellency, and prerogative. For as our Apostle reasoneth elsewhere, 2. Cor. 3.9. if the ministry of condemnation were glorious: much more doth the ministery of righteousness, exceed in glory. Our Saviour also affirmeth in the Gospel, Luc. 7.28. not only that john was more than a Prophet, but that he which is least in the Kingdom of Heaven is greater than he. For even as a piece of an oaken board, albeit little worth as of itself, yet when it hath in the p●●●ure of the Prince most flourishingly and lively painted, is more worth, & more to be esteemed for that cause; than a board of Cedar, which wanteth the same image, or hath it but darkly and rudely purtrayed and drawn out: so the ministry of the Gospel; representing our Heavenly Sovereign Christ jesus most plainly and clearly, is therefore to be preferred, and in deed more honourable, than the ministery of the Law. Wherefore their condemnation sleepeth not, who in these days are so far of from esteeming or reverencing the messengers of the word, that they reject them as the dung and offscouring of the earth. For if a mortal Prince cannot abide, that his Ambassadors should be despised or abused: much more will the Lord revenge the contempt, w●●ch is showed against those, whom he sendeth on his message, yea on this glorious and most famous embassage of the gospel. For he hath said in his word, Touch not mine anointed, and do my Prophets no harm. Zach. 2.8. He that toucheth you, toucheth the apple of mine eye. He that despiseth you, despiseth me. The third point in this commendation of the Gospel by us to be observed, is, that it is a (mystery). The which word in the Greek tongue doth signify a secret or an hidden matter: it is also usually applied, to note out those precepts & things, which are sacred, and chiefly to be regarded. But albeit the Gospel is here termed a mystery: 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 enjoining his Disciples to teach all Nations, and to preach the Gospel unto every creature, Mar. 16.15 whether Male or Female, learned or unlearned, young or old, in them willeth and warranteth all his Ministers, to impart this Doctrine to all sorts of people. Neither is the Doctrine of the new Testament in any such sort here termed a mystery, as if it were after a more dark manner set down & delivered unto us, than the book of the Law, or the old covenant. For in former ages (saith this our Apostle elsewhere) this secret was not so manifested unto the sons of men, Ephe. 3.5. as now it hath been revealed to the saints and Prophets by the spirit. For as one saith very well, the old Testament is the new enclosed in obscurity, and the new is the old unfolded in the light. These two covenants differ in circumstance and manner, but they are the same, and agree in substance and effect. But first the power of the Gospel is a mystery to all the reprobate, whose eyes the GOD of this World hath so blinded, that they cannot see the truth unto Salvation, neither do they soundly and continually feel, that they are in God's fovour: yea because Christ jesus the root of mortification, and sanctification is not planted in them, they are unable and unfit to every good work. Secondly, Tit. 1.16. the very matter of the Gospel itself is mystical and secret: the beginnings or first principles whereof, as the natural man by any light within him, 1. Cor. 2.14 or sight of the creatures without him cannot perceive: so neither can the spiritual man (although taught by the word, and lightened by grace) reach or sound the full depth or bottom. For howsoever every true Christian borne again by the spirit, always seethe so much of this mystery, as is sufficient for his salvation: yet none hath attained, or can come to the perfect understanding thereof. There is in deed no skill or trade, although never so hard, or full of curious points, which some persons of pregnant wits, or very quick conceits, are not able soon to learn, or at least by much labour and endeavour so to attain, that at last they come to the perfection thereof, and excel therein. But as concerning the saving and bottomless knowledge of Christ jesus, (which is in deed the only art or piece of cunning in the world,) it so far passeth the reach, not only of men, but of Angels, that no creature is able fully to conceive it, neither doth any comprehend it. If any mortal wight ever saw the depth of this secret, was it any other beside this our Paul, who being taken up into the third Heavens, heard words, which cannot be uttered, & contrary to his custom magnifieth his knowledge in this mystery? No other out of doubt, than the beholder of Paradise, the schoolefellowe of the Angels, the Preacher of the Gentiles: finally, he who wished himself accursed for his countrymen the jews. Nevertheless even this great Apostle affirmeth of himself, 1. Co. 13.11 that he knoweth but in part; and of us, that we see but as in a glass darkly. As for the heavenly Angels, why doth the Apostle Peter say, 1. Pet. 1.22 that even they desire thoroughly to view the mystery here spoken of, if they understand it perfectly and exactly? And now then, seeing this secret is hidden from the reprobate, seeing as it is the power of God unto salvation to the elect, so even to them it is as a treasure hid (in a great part) in the ground; seeing the Angels pry into the riches of God's wisdom herein with great delight: concerneth it not every Christian, to exercise himself very diligently in the knowledge, feeling and practice of this mystery? Certainly whosoever shall not know God, as he is made known in jesus Christ, as aliens or strangers from the common wealth of Israel, shall at the day of judgement feel the fire of vengeance fall upon them. 2. The 1.8. Again, whosoever having known this truth in some measure, shall carelessly, contemptuously, willingly, wholly finally fall from all knowledge, feeling, working and practice of it, Heb. 6.4. can no more be renewed to repentance by any good means tending thereunto, than any fruit which hath fallen from the tree can so be set on the bough again, as that it shall grow thereon, or than a dead man can be recovered to life by Physic, or an earthen vessel broken to pieces or to powder, be joined together firmly by the potter's skill. For, when the whole lamp of good works shall quite be quenched, when all the drops of faith shall be cast or spurted out, when shipwreck shall be made of the main stock of God's gracious spirit, when the nourishing food of the word shall be loathed and rejected, when the strength of hope, concerning a blessed estate at the resurrection, shall utterly be consumed; what repentance can there be: the life whereof is faith; the strength whereof is hope, the food whereof is the word, the fountain whereof is the spirit, the fruits whereof are good works? Nay, in that these profane backsliders, willingly push from them all godliness and the Gospel, what do they herein, but crucify the son of God, unto themselves, as if he were a vile person, or an evil doer, piercing him through, albeit not with nails, yet with most grievous and innumerable sins: yea making a gazing or mocking stock of him, albeit not by putting vinegar to his nostrils, or thrusting his heart through with a spear, yet by vexing his spirit, and not esteeming or trusting in his blood, as if it had no price or virtue in it, but were like unto the blood of beasts or of mortal men. This is the fearful estate of backsliders from the Gospel, not of those, in whom many good things are, yea or one spark of faith or obedience to God's laws, is found and abiding. So wretched is the condition of those, who only have the branches of the spirit, not of those, who have in them the root of this mystery, Christ jesus. For as concerning the right Christians, they are not lamps quickly quenched for want of oil, but lights always shining in good works; Phil. 2.15. they are not like cooks or tasters, which let not their meats or drinks go down, but such which keep faith in a good conscience, so that it turneth into their spiritual nourishment: 1. Tim. 3.9 they are not partners of the holy spirit for a year or two; nor bankrupt Merchants, which break upon a sudden; but such as abound daily more and more, 1. Cor. 1.5. 1. Tim. 6.18 and wax wealthy in spiritual gifts: they are not day labourers or hired servants which for a short time only sit under the Lord's roof, or eat at his table; but as Children of adoption, they feed daily on the word, and remain in the house of God for ever: Psal 23.5.6. they are not such diseased or bedrid persons, who faint with weakness, & die for want of breath: but being strengthened by hope in the inner man, Ephe. 3.16. they more than con quer like valiant Captains, getting the victory over sin, satan, and all temptations. Rom. 8 37. Now this happy estate they attain unto by the seeing of the height, depth, length, breadth, and that knowledge of the love of Christ, which surpasseth all knowledge. Ephe. 3.18. Wherefore, I am. 1.25. whosoever shall look into this glass of the Gospel, so reverently, earnestly and continually, that he shall be transformed into the image of Christ, 2. Cor. 3 18 from glory to glory, as by the spirit of the Lord: he shall be by so much far of from the misery of revolters, by how much he profiteth in this mystery, 2. Pet. 1.8. and by so much nearer unto heavenvly happiness, by how much more carefully and happily, he walketh in this way leading thereunto. Wherefore also every 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 child or babe, but a strong and old man in the mystery of Christ, both as concerning the knowledge, feeling and practise thereof. In the fourth place it is to be observed, that Christian Religion is not only here called a secret, but a mystery of godliness, or of the right worship of God. The ministery of the levitical Priesthood, and the whole service of God used by the jewish people, was a pattern of godliness. For first, there was among the Israelites & over them, an high Priest, Exod. 29.7. consecrated with sundry solemn ceremonies, as namely, anointing of him with oil, Levit. 8.23 putting the blood of the Sacrifice on the lap of his right ear, & upon the thumb of his right hand, & upon the great toe of his right foot, to conclude, clothing him with most precious and glorious garments. Exod. 29. ●. Now his office was, Heb 9.7. once a year to enter into the most holy place, and to offer up gifts & sacrifice unto the Lord, Heb. 8.3. Levit. 24.3 1. Sa. 2.28. as also to dress the lamps, and to set them before the Lord, and to burn incense before him, and to wear before him an Ephod. Secondly, there were inferior Priests of the sons of Aaron also, whose service was, Num. 4.16 to teach, to pray, to sacrifice continually, to offer incense, to preserve the oil, Mat. 2.7. to look unto the holy vessels, and to do other such works. Thirdly, the rest of the Levites, which descended not from Aaron, but from Greshom and Merari, 1. Cron. 1.13 were appointed to sundry offices: some to play upon instruments of music in the temple, some to sing, Rom. 2.17.11.27. some to keep the doors, some to other services. Last of all the jewish people being all, first circumcised, brought their beasts to sacrifice, and their other gifts to offer, received the Passcover, and walked in those ordinances and statutes, which the Lord had prescribed unto them. All these were worshippers not of idols but of the true God, Luk. 1.6. following and performing in their services, not the inventions of men, but the prescript and ordinances of the living Lord. Wherefore this policy of the jews, (I say) was a pattern of godliness; but the substance of it is only to be found in the gospel, and in the Christian Church. For first of all, over the Christian assembly of the faithful, Heb 7.26. there is not a sinful, but an holy and perfect high Priest, who having been anointed with the oil of gladness above his fellows, Luk. 24 39 and consecrated by afflictions and blood in his hands and feet, hath not only offered prayers and tears to God, Heb 5.7. but sacrificed his own soul and body: which having rightly done in all respects, now he maketh intercesion in such sort to his father, Rom. 8.34. that he cannot but grant to every one of the faithful, whatsoever is needful for him. Moreover all Christians by him are made (as it were) princely priests unto the Lord, 2. Pet. 2.5. levites to laud him, and jews in the spirit to worship him, Ephe. 5.19. so that every belecuer practiseth godliness in a mystery, Rom. 2.29. and performeth the right service of God in an excellent manner. Rom. 12.1. Doth not the Christian, of what calling soever, as a Priest spiritual, not only offer up his heart, but his whole body, as an holy, lively and acceptable sacrifice to God? Approacheth he not by faith unto the throne of grace? Doth not he pray for himself and others with groans, which cannot be expressed? Rom. 8.26 Doth he not take heed, 1. Thes. 5.19 that he quench not the Spirit? Singeth he not Psalms and hymns with spiritual songs in his heart unto the Lord? Col. 3.16. Laboureth he not to keep the doors of his lips from corrupt speech? Psal. 141.3. Is not he circumcised inwardly, or doth not the Spirit write the laws of GOD in his heart? 2. Cor. 3.3. Certainly let Christ jesus once dwell in the heart of any by faith, and he will forthwith make that man to walk in performing sincerely (though not perfectly) evevey one of the commandments 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 son dwelleth in him: neither can he but trust in his Saviour, who shed his blood 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 necessity both love and reverence his Majesty, and so consequently acknowledge, fear, love, jam. 4.12 and trust in one true GOD in three persons. Now seeing the Christian hath but one Master, Prophet or lawgiver, he will not for all the goods in the world once bow the knee to Antichrist, neither will he receive any inventions or traditions of man, 2. Cor. 6.11 which apparently are contrary to the doctrine of Christ jesus. Moreover, seeing that prince governeth him, whose kingdom can not be shaken, Heb. 12. 2● he hath a power of serving God with shamefastness, and wariness, whereby it cometh to pass, that he banisheth oaths and blasphemies out of his mouth, neither taketh he the grace of God in vain: but when he useth the Sacraments, beholdeth the creatures, or heareth the word, 1. Th. 2.13. suffereth all these as wholesome medicines to have in him due operations. Again, in as much as his heavenly captain hath brought him into the Lord's rest, he is so far off from profaning the Sabaoth day, by absenting himself from the public exercises of religion, or by working, or loitering, Heb. 4.8, 9, 10. that every day is to him as a sanctified Sabaoth, inwardly exercising himself from time to time, in praying and practising the will of God, labouring not to walk in his own way, Esay. 58.13 nor to speak a vain word. To conclude, he maketh conscience of despising any superiors whosoever, Col. 3.18. etc. of not governing his inferiors aright, of being angry, quarreling, Mat 5.22 etc. and fight, of being intemperate, or unchaste in gestures, speeches, diet and apparel; of covetousness, sloth, unthriftiness and deceit, of slaundeting, lying, teviling, taunting, yea even of desiring, wishing, or thinking evil; because not only a virtue of mortification, Col. 3.1, 2, 3, 4, 5. but a power & strength of sanctification, preserveth and guideth his soul and body. And is not this then the best and the chiefest godliness in deed, yea is not this the only right and excellent manner of serving of God? Rom. 12.1 Now hereby it appeareth that popery is but a counterfeit of piety, and not so much as ● pattern thereof, as was the jewish policy or order of serving God. That heresy (as the foolish woman spoken of in the proverbs) 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 massmongers about their unbloody sacrifice, which hath cost so much blood? They acknowledge a sacrifice; it is well: and sacrificing priests, such are all Christians: and an altar, it is true, we have a sacred sanctuary Christ jesus. But the bread forsooth must be turned into the body of Christ, and his body must be offered up again, a shaveling must be the sacrificer, such a one, who (as if he were a worker of feats) can turn about in a circle, and occupy his fingers about making crosses, cast his arms all abroad, lift them up and pull them down again, mumble unto himself, and by and by speak unto others with a loud voice; whisper a while to the bread, and then break out into a shrill note or song But to let such popish and apish toys pass, true godliness consisteth not (as hath been showed) either in human traditions, or will worship, or in bodily exercises, 1. Tim. 4. ● as abstaining from meats, drinks, sleep, or such humbling of the body, (as it is separated from the mortifying of the soul,) 2. Tim. 3.5 nor in a bare profession of the truth, but in faith in jesus Christ, and obedience to his laws, both inwardly and outwardly performed. The fift point to be considered by us in this commendation of the Gospel is, that the mystery of godliness is great, excellent, or notable. It is first of all very great in fame, and renown, according as the Prophet showeth; when going about to entreat of the mystery of the incarnation, the sufferings and the glorifying of the son of God, he crieth out twice in one Psalm. O Lord how excellent is thy name throughout the world! Psalm. 8. 1. Cor. 1.24 But again, the Gospel is as great in fruit, as it is in fame, in regard whereof it is truly called the Power of God unto salvation, the wisdom of God, Rom. 16. joh. 6.68. finally, the word of life. For this is eternal life to know the true God, and him, whom he hath sent jesus Chrst. The magnificence of this mystery furthermore appeareth; in the figures and types of the Law, as the tabernacle, the temple, the red sea, the cloud, the manna, and the redemption of Israel out of Egypt. 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 truth itself? To be brief, the spouse in the divine book of the song of songs, playing (if I may so speak) the very blab, and blazing to all men the secrets of her love, The Song of Songs. 5.10, 11. telling that Christ jesus is white and ruddy, the chief among ten thousand, that his head is as fine gold, his locks curled and black as a Raven; declared plainly, and sufficiently witnesseth, that this mystery concerning Christ and his Church, is great indeed. It is, as hath been showed, 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 unto salvation) moreover great in quality (for hereof the types of the law are even but shadows): 1. Tim. 3.15 but last of all it is furthermore so great in quantity, Col. 2.17. that the most skilful Geometrician in the World, is not able to take the measure of it by any means, for that is altogether infinite. Ephe. 3 8. The Prophet speaking of this matter in the Psalm and directing his speech unto the Lord, sayeth thus. Thy mercy O Lord reacheth unto the heavens, Psal. 3.6. and thy truth unto the clouds, thy righteousness is like unto the mountains, thy judgements are like a great deep, O Lord thou savest both man and beast. In deed our Apostle Paul writing to the Fphesians, affirmeth, that he prayed for them unto the Lord, that they might be able to comprehend with all the saints, that height, length, breadth and depth, which reacheth to the heavens, to the seas, to the ends of the earth, and the furthest parts of the World. But he meaneth not in this his supplication, to show, that any is able to attain unto the perfection of this knowledge, which passeth all knowledge, but only he wisheth, that the Ephesians may have an ability or gift from above, to see these measures in an acceptable measure for their comfort and the fortifying of their faith. For speaking of himself in his epistle to the Philippians (who saw no doubt into this mystery, as far as any mortal man) he professeth that he had not yet attained this knowledge, neither was perfected, Phillip 3.12. but that he did follow after the same to apprehend it. The wise Agur also entreating of this matter, not only confesseth that he had not learned this wisdom, or knowledge of holy things: but demandeth the question, Who hath ascended into Heaven, Pro 30.1.2 etc. and descended thence? Who can gather the wind in his fist? Who can bind the Waters in his garment? Who can establish the borders of the earth? What is the name of such a one? and what is his sons name? In the which words (as it seemeth) that great clerk or Prophet intendeth to show, not only that none knoweth the father, but the son, and he to whom the son will reveal him, but that none perfectly knoweth either of them both, as may appear in that he saith, there is not any, which can measure or rule these great creatures or elements, namely the earth, the waters, and the air, & in that he asketh what the name of the Father and of the Son is? Seeing now the mystery of the gospel is so great, yea in alrespects so excellent, it behoveth the dispensers thereof, with great care & conscience to execute that holy ministry, whereunto they are set apart. For how else shall they be able to answer in any respect unto that honourable function whereunto they are called? Yea how can they but stain and pollute the peerless pearl committed to their trust, to keep and carry? It behoveth them therefore, first of all, as wise builders, 1. Cor. 3.10 chiefly and especially to lay the foundation Christ jesus, and to declare unto their people the articles of faith, which are the main and principal pillars (as it were) of the spiritual building. Secondly, as the foundation is noble, so upon the same, not the wood, hay, or straw of Rhetorical, Philosophical, or humane skill or eloquence, but the gold, silver and precious stones, of a simple, grave, and spiritual manner of teaching, is to be laid. Thirdly, the affection & judgement of the interpreter of the word ought always so to be sanctified & upright, as that, in as much as he dealeth with the Lords oracles, he mangle not, nor wryth or wrest the Scripture, 1. Tim. 2.15. but cut it aright, as the priests, under the law, did the things, which were offered and sacrificed. To conclude, seeing an evil end doth make the best actions, that may be, abominable, if the Gospel be taught of envy, of vain glory, of flattery, Phil. 1.15. or misapplied by such sinister intents or purposes, than it is not handled according to the nature or dignity of so heavenly a doctrine, but abused and polluted by man's corruption. Likewise as the teachers of the Gospel ought by so much the more faithfully and watchfully deal in the Lords oracles, by how much the mystery of Christian Religion excelleth the policy of the jews: so the hearers of the doctrine of christ jesus ought by so much the more attentively hearken unto, Heb. 2.1. and reverently receive the message of their Ministers, by how much greater grace is offered unto them now, than was in old time to the Israelites. For if every transgression and breach of the Law, received a just recompense of reward, how shall they then escape, if they neglect so great salvation, as is offered in the Gospel? They are therefore to know, that they are not to hear such as teach any false Christ's, or deny the foundation of Christian Religion, either expressly or by consequence. For they are not so much as to go out unto them, they are not to bid them God speed, not to receive them to house, 2 joh. 1.10. neither yet to think them otherwise than accursed. Gal. 8 Secondly, they are to hear all those, who truly teach Christ jesus crucified, without preferring of persons for outward respects, or holding on Paul, Cephas, or Apollo's. But especially they are to hear, 1. Cor. 3.12 reverence, and ordinarily to resort unto, those ordinary sufficient preachers, which the Lord in his providence hath placed over them. Obey (saith the Apostle to the Hebrews) your guides, Heb. 13.7. and submit yourselves unto them: for they watch for your souls, that they may do this with joy, and not with sorrow, for that is unprofitable for you. But how do they obey their ordinary watchful teachers, who do not so much as use to hear them scant once in a month, nay in a twelve month? We beseech you brethren (saith Paul to the Thessalonians) acknowledge those who travellamong you, 1. Thes. 5.12. & rule over you in the Lord, and admonish you, and esteem them more than most exceedingly, as dear unto you, for their work sake. Let therefore all so account of their ordinary teachers, as Paul advised the Thessalonians to esteem those Pastors or Preachers which laboured among them and as the Philippians stood affected toward Epaphroditus their peculiar shepherd, whom the Apostle made haste to send back unto them, that they at the very sight of him might rejoice. For what? Is the Minister bound, trow we, Phil. 2.28. and commanded by God, ordinarily to teach, and to expound the word and is the hearer privileged from resorting unto his sermons diligently, Heb. 10.25 and joining with him in public prayers? Shall the blood of the flock be required at the shepherds hands, if he be dumb, or slothful: and hangeth there no woe over the head of the sheep, Ezech. 33.9 if they stray out of the fold, or refuse to hear the voice of their shepherd? Doth the loving Wife prefer her Husband in love before all other, how beautiful soever? Doth the soldier wait upon his Captain, although other in the host be stronger than he? Doth the servant attend on his Master, albeit others are more honourable? Finally, doth the Child keep in, and like best of his father's house, notwithstanding, that there be many, which keep better tables? And will not Christians, like best of their ordinary teachers, and cleave unto their peculiar and allotted Ministers, albeit they perceive in them some wants or infirmities, or see greater graces or gifts shine in the candles or stars of other Churches. But moreover, it is not sufficient for a professor of the Gospel to hear usually his true and faithful shepherd, and to proceed no further: but he must take heed also, what he heareth, as our Saviour exhorteth. Col. 3.16 Yea and after what manner he heareth both him and other, he must hear the Word, not foolishly, but wisely, applying every good Doctrine and exhortation to himself; not carelessly, 1. Thes. 2 13 bu● reverentie, as the word of GOD, and not of man: not senseleslie, but with feeling, taking a delight therein, 2. Cor 7.7, 8, 9, 10, 11. and following with affection every tune thereof. Finally not doubtingly, but with faith, believing that every promise, Heb. 4.2. and threatening of the word, shall surely come to pass. After such a fort the people in Nehemiah his time heard the word both read, Nch. 8.1. etc. opened, and applied by Ezra, and the levites. For then, whilst the Law was in reading, the cares of all the people were attended; in the time of prayer, they lifted up their hands, and bowed down their bodies. Finally, when the threatenings of the word were applied by Preaching, they fell a weeping; and when again they were comforted by their teachers, they rejoiced. But now, although our attention and reverence should exceed theirs, Heb. 2.1. (as the Apostle showeth) yet it is far behind the same. Nay what confusion and irreverence, almost in every congregation, it not to be seen amongst us? Do not usually (O irreligious times) some talk in the midst of the exercises of Religion, some run out of the Church before the Sermon be ended, some sleep in their pews, some turn the eyes of all upon them by their strange and masking appatell? Finally, almost all show some sign of neglect or contempt of the word of God, or other? But to let these pass, the true Christian heater, will not only be careful to hear the word in a right manner, but to resort thereunto with an holy intent and affection. For as Solomon showeth, Pro. 21.27. The sacrifice of the wicked is abomination unto the Lord: how much more, when he offereth it with an evil mind? The Christian then desireth the sincere milk of the Word not to cavil at it, no, nor to know it only, but to grow thereby. This, (if it were considered, 1. Pet. 2.2. as it ought to be) would make those, who often resort to the hearing of Sermons, not only talkers, jam. 2.26. but practisers of Religion, not only discerners, but haters of sin, Psal. 119.104. not only such as delight in good exercises, but performers of holy duties, Psal. 119.9. not praisers only of their teachers in words, but commenders of them by their lives and conversations. 2. Cor. 3.1 2 For in deed he is the best hearer, which washing his specks and spots by the Law of liberty, is by hearing transformed into the image of Christ, and he most commendeth his teacher, whose heart and life is written and graven with the letters of faith and repentance. Now to come to the last point or note of the excellency of the Gospel, it is affirmed here to be great by one assent. True it is in deed that a great number of profane people, make no account of the Gospel, being either Dogs or Swine, Mat. 7.6. despising and abusing pearls and holy things. But as concerning the true members of the Church, every one of them with heart and hand subscribeth to this Doctrine, so that according as Esay notably expressing this matter hath foretold, This man saith I am the Lords, Esay. 44.5. and this man calleth himself by the name of jaacob, another writeth with his hand, I am the eternals, and nameth himself by the name of Israel. Evident it is also, 1. Tim. 4.1 that many Heretics have oppugned, and do deny the very articles of our faith. But what the instruments of Satan say or gainsay, is not to be regarded. This is that, which here our Apostle would declare, namely that all the Lords faithful servants & messengers have with one voice received and published, and are with their lives and blood ready to seal the truth of the Gospel. To conclude, it cannot be denied that there are divers truths in the word, Ro. 14.1, 2. which true Christians with one consent yield not always unto. For either they vary one from another in the exposition of some places of Scripture, or they differ in judgement about questions of lawfulness or unlawfulness, 1. Cor. 14.31, 32, 33. of order or disorder, 1. Cor. 7, 8, 9, 10, 11. chapters. or they descent in some inferior points of truth (If I may so speak) which yet are not to be oppugned, Mat. 5.19 yea are by all means on the contrary side to be embraced, Exo. 10.26 held fast, and preferred before gold or silver, or the whole World. But oftentimes it is to be seen, that even those, who in interpretations of certain sentences in the word, Act. 15.39. and in opinions touching things lawful or unlawful differ furthest asunder, concur and consent together most nearly and fully in the Articles of the faith, the principles of the Gospel, and all the fundamental grounds of Christian Religion. Whereby it appeareth that the unity of the members of the Catholic Church consisteth not in thinking the same things always, or liking the same persons, but in the general consent, Ephe. 4.13. which is given unto the mystery of Christ jesus. In deed all are to labour to the unity of the spirit, to judge and speak even all one thing; 1. Cor 11.19 but in this world such a perfect knot shall never be knit. But although Christians disagree sometime in affections or opinions: yet there is always among them sound unity in deed, Ro. 12.4.5 because they maintain one main verity. Neither by reason of divisions, which must be, and have been in all ages, among believers and professors of the Gospel, is there just cause given unto any to depart from the Church of GOD, or to doubt whether there be at all any certain saving truth, or to say, there are such dissensions in the World, that a man cannot know what to believe. The Virgin Marie, Simeon, Luk. 1, 2, 3. chap. Elizabeth, and the Disciples saw the saving and the certain truth, when the synagogue of the jews erred even touching the Messiah, and was divided into divers most pestilent and contrary sects. The Christians in the days of the ancient Fathers saw the truth, and walked in the right way, when the Arrians, Eutychians, and such other Heretics spread their poison throughout the whole world. Now then, to doubt whether there be any certain truth, (when the articles of the faith are received by one assent, and the Churches of England, France, Scotland, Har. con. apolo. eccl. Angl. and the Low Countries subscribe unto the Doctrine of the Gospel, and when many Martyrs have of late sealed the Doctrine of faith with their blood, yea divers living Martyrs confirm the same by word and deed) is to call into question, whether there be a Sun in the Sky, and to doubt whether it shine in the firmament at noon day. Thus we see the former part of this sentence laid open before our eyes, wherein that excellency of the Gospel is by six words plainly affirmed, the which in the second part of this verse is confirmed or proved effectually by six forcible reasons. All these arguments together with the former words, may briefly be cast after this sort into one frame of proof, whereby the whole matter entreated of in this sentence may yet more evidently be declared and more fully concluded. That truth, wherein is showed and whereby is proved that God hath been manifested in the flesh, justified in the spirit, seen of Angels, preached among the nations, believed in the world, and received up in glory, is great by one assent and without all controversy. The mystery of godliness is that truth, wherein all these things are showed, and whereby they are demonstrated. The mystery of godliness therefore is great by one assent and without all controversy. The last part of this reason hath in the beginning of this sentence been set down, which ought not to seem strange unto any, namely that the conclusion is set in the first or second place, seeing this is an usual thing both in the Scriptures, and in all good Writers. The middle part of the proof is contained and expressed in the conclusion of this sentence, which now we are to proceed unto and consider. The first part of the syllogism is included in the last words of the verse going before, wherein was affirmed, that the whole Church of God upholdeth this excellent truth. Now although the Apostle had not insinuated any such matter, as that the truth, which testifieth or proclaimeth such wonderful and profitable things, as here are set down, is great by one assent, or without controversy: yet this is so clear a a point, that it seemeth to be written with the beams of the sun, & not to need any further speech or proof. To the end than we may not go about to light a candle, where it shineth clearly & brightly, but be led forward (as it were) to perfection, and to the end we may the better understand, this chief principle of Christian Religion, God hath been manifested in the flesh, let us a while consider the nature of the heavenly godhead. As concerning the power, wisdom, Rom. 1.19. & Majesty of the godhead, it is in some part or sort made known unto us by the creatures, and especially by the Scriptures. Wherefore whosoever shall say with Pharaoh, Exod. 5.2. I know not God, shall show himself herein a liar, or a profane person. But as touching the nature or form of the Lords being, 1. Tim. 6.16. it is a thing so incomprehensible in itself, that men are by no means able fully to understand it: yea, without Christ they cannot (save only in small measure, & dark manner) conceive what it is. For that knowledge of God, which is conveyed into men only by certain titles given him, or by the creatures, is burr such a conceiving of his Majesty, as the patterns of things in this world, Rom. ●. 20 lead the mind unto, and engender. As for example, when the Lord is called the Lord of Hosts, in this title we rather see his works than him, or if we see him in any measure, it is by the help of earthly creatures, & by comparison, (as it were) not simply by himself. Again, when we conceive him as perfectly wise, just & merciful, Act. 14.16, 17. we rather rife to the knowledge of his effects, than of his being, by the consideration of these virtues, which being in men by measure, are properties and qualities only, howsoever being in GOD without measure, they are things essential. Exod. 3.14. Now as touching, the great titles of jehova, the eternal, I am, or I will be, and such like, whereby God in scripture is often called, they show by those creatures, which are substances, moving and subsisting in the World, Reu. 1.4. that the Lord hath a being by himself, and for himself, but that he is a perpetual, infinite, unchangeable, & glorious essence, cannot so well be gathered by the sight of frail, 1. Per. 1.24 mutable and base creatures, as is manifested by Christ jesus, The gospel of john. 1 18 Heb. 13.8 both God and man, who is the same to day and to morrow, and for ever, and in whom the whole Godhead dwelleth bodily. Neither in deed ariseth unto man any spark 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 severally or confusedly considered by itself without. Christ, but rather so glistering a light and flame is able to cause the most strong and piercing eye in the world to dazzle, and the most hardy and valiant hear to quake for horror. Wherefore we are always, when we turn our fight toward the Godhead, with a certain reverent and discerning spirit, to look upon three persons having their being therein, as upon three Suns in one, Mat. 2.19. (it I may so speak with that profound divine Nazianzen, who oft most singularly writeth of this matter) all of the same nature, glory, eternity, 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 eternity the two other persons, Heb. 1.3. and this father worketh from himself by his son, and by his spirit. The second person is the son, who, as he was eternally begotten by the person of the Father only: joh. 3.16. Heb. 1.3. so from him as the fountain, being himself as the stream, he 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 heavenly, which nothing in the World can fully or in all respects represent or express? joh. 15.26. The holy Ghost is the third person in trinity, proceeding from the Father, and the son, & working from them both immediately, by himself, in such sort, as that not only he quickeneth the whole world, but sanctifieth the whole Church. For he, even he, replenisheth with graces the Angels, he inspireth the Prophets, he teacheth the lawgivers wisdom, Basil. ho. mil. de side. he sanctifieth the Ministers of the word, he maketh Captains valiant, he absolveth the innocent, he advanceth those that are modest, he worketh gifts of healing, he reviveth the dead, he looseth the captives, he maketh strangers children by adoption. It he find a believing Publican, he maketh him an Evangelist. If he be in a Fisher man, he frameth him to be a Divine. If he get a repentant persecutor, he appointeth and fashioneth him to be an Apostle of the Gentiles, a preacher of the Gospel, an elect vessel. By him the weak are made strong, the poor rich, the ignorant and those which are void of eloquence become even wiser than the wisest. All the which works with infinite more are also wrought by the Father & the Son, 1. joh. 5.17 and not only by the holy Ghost: but as these three persons are distinct in properties, which cannot be communicated to each other, as the Father, in that he is unbegotten, the Son begotten, the holy Ghost proceeding: so they differ in the manner or order of their works, which in common they put into execution, 1. Cor. 8.6. seeing the Father beginneth the work from himself, the Son worketh it from the Father by the spirit, the holy Ghost perfecteth it from them both by his own immediate 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 Trinity, namely the Son, withdrawing our eyes from the two other persons, and only fixing our sight upon this lamp of all our joy, and garland of our comfort, let us consider a little longer his eternal 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 ever took our nature on them: but only that Christ the natural and eternal son of God, taking to himself the seed of Abraham, was subject unto all human infirmities, sin only excepted. After the like manner by this our Apostle is the name of God being common to all the three persons, so used in the Acts, as that it is only meant of the second person, when he willeth the Elders of Ephesus to feed the Church of God, which he hath purchased with his own blood. Act. 20.28. But, I say, before we 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 heavenly generation or begetting from alleternitie. The author of the Epistle to the Hebrews, calling this second person the brightness of his father's glory, Heb. 1.3. declareth, that even as the Sun in the Sky naturally begetteth the bright beam: so GOD the father not only of his will, but by nature begat his Son, the bright beam of this glory. The same Apostle calleth also the Son of God, the graven image of his father's person, even 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 Son. In some such like sense by our Paul to the Colossians, Col. 1.15. he is termed the image of the invisible God, his father, whom indeed he doth so resemble, and so lively represent in all respects, that rather he seemeth the same with his father, than like unto him, being herein unlike unto natural children of this world, in that they in part only are like unto their mortal parents, but he in eternity, nature and virtue is wholly like, or rather one with his heavenly father. Wherefore john in his Gospel fitly calleth him the only begotten of his father, joh. 1.18 of whom only, as he was begotten, so was he begotten after an only manner, and therefore he loveth him with an only love, and in him only is well pleased. In this respect Solomon in that excellent book of the Proverbs very elegantly nameth this son the daily delight or joy of his father, affirming that he is one, Pro. 1.30. which nourisheth and cheereth up, or sporteth before him continually, as being from all eternity the sweet word in his bosom, such a lovely branch of beauty, and flower of delight, as that it is impossible that any earthly parents should take such pleasure in the sweet looks, most witty speeches, or virtuous actions of their only child, as the eternal GOD is well pleased or solaceth himself in this his son. Howbeit, this eternal generation also even of the Son or Word, being viewed in any shape of glory, or other nature than of man, Esa. 6.5. is able to make the Prophet Esay himself cry 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 unto man in any shape of glory or power, rather offereth him occasion to stand a loof of, than to draw near to God, it may appear by that caveat, which the son of God giveth Moses, appearing into him in a fiery bush, come not near to this place. To the end then, Exod. 3.5. that we might have the greater boldness, and an access unto the throne of grace, full of hope and confidence, it pleased God, who is by nature invisible, to be manifested in the flesh, as here the Apostle speaketh. For had the son of GOD remained still for ever only an invisible person, flesh and blood never could or would with comfort have approached to so glorious and infinite a Majesty, which it had most grievously offended, Gen. 3.8. & wherein it perceived no sign or pledge of reconciliation. Or had he taken on him the nature of Angels, which never he did, although by reason of the execution of his office, he sometimes in called in scripture by the name of an Angel) well might the elect Angels have endured his presence, or triumphed exceedingly, or the damned spirits, which left their standing places, lift up their heads to some hope: but as for men, they should still have remained in despair and perplexity, who, both have been oft amazed & troubled above measure, Heb. 2.17. Luk. 1.12. when heavenly powers or principalities have appeared at any time unto them, & always were only revived with this hope, that Christ should not take unto him the nature of Angels, but the seed of the woman, the seed of Abraham, and the seed of David. Or again, had the Lord spoken unto us by the voice of thunder, Heb. 12.18 or revealed himself in the light, or otherwise been manifested in the shape of any creature; the nature of man having offended, would not well be satisfied, nor yet could be restored. Finally, had he taken unto him the noble nature of Adam, or put on him that princely condition, which man had before his transgression, dust and ashes might with grief have remembered whence it had fallen: but such sound comfort or strong hope, as now we feel, Heb. 2.17. could not arise unto us by that gay garment. Wherefore our Saviour being in the form of GOD, and accounting it no robbery to be equal with God, that the fruit might be ours, the suffering his, hiding (as it were) for a time the brightness of his Marestie, not regarding the Angels, which had fallen, would in his wonderful mercy and unspeakable humility put on him, not the form of any other creature, not Adam's royaltic, but the ragged coat of a poor servant, Psal 2.5. yea the weakness and vileness (as it were) of a worm. Oh, Psal 22.6. what is that which now I do behold? What? the graven image of Gods own person & Majesty, printed within mine earthly & filthy stamp & mould? What? the brightness of the heavenly glory and excellency, dimmed and darkened with my frailty and infirmity? What? the eternal and most blessed son of the highest, to become a worm and no man, an outcast of the people, & a contempt of the nations? What? the Angel, in whom the name of God is written, passing over the Angels, which had offended, and leaving them all in the chains of darkness, notwithstanding they were of a more excellent nature and an higher degree; but taking compassion on sinful and wretched mankind, made one with us, or God with man, that the base creature should be made like an elect Angel? What? the only begotten and the sweet joy of the heavenly palace, covered and girded round about with my weakness, thirst, hunger, drowsiness, and such like infirmities of body, nay with agonies, fears, passions, and affections of the soul? Oh where are ye now a days ye Christian hearers and professors, 1. Pet. 11. who desire with the Prophets & godly people of old time to see these mysteries unfolded? or who thirst even with ancient Kings and Princes to hear the doctrines or discourses of the work of your redemption? Luk. 10.24 Nay, nay, where are you, ye skilful and faithful shepherds and teachers, who continually resound the praises of that chief shepherd of the Christian flock, Psal. 24. which causeth his sheep to lie down in green pastures, and leadeth them by the calm waters? Come forth, and paint Christ jesus as crucified before the eyes of your people, Gal. 3.1. show them the prince, valour and virtue of this mystery. Nevertheless, whensoever even those, whose hearts are furnished with most divine knowledge, shall come to handle this chief argument of Divinity, albeit they shall also speak with the tongues of men or Angels: yet shall they never be able fully to declare or unfold this one secret of the incarnation of our Lord, or by any speeches sufficiently to show the excellency of this matter, which is most wonderful in many respects. For who can but marvel, how the Virgin Marie should be the mother of the son of God, and yet not only be 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 conceive how the holy Ghost should overshadow the virgin Marie in such sort, as that taking out of her the whole lump of the human nature of Christ, by him it should not only be severed from all corruption, but united and knit unto the divine, after such an unspeakable and incomprehensible manner, as that a divine nature and an human consisting of a soul and body, should unseparably and eternally be joined and concur in one and the self same person the son of the highest? But seeing we are conceived and form in sin, to the end, that not only actual iniquity might be washed away, but even original & natural uncleanness, cured and cleansed, it behoved the branch to arise out of the stock of jesse, and a fountain to be set open unto the house of David and the inhabitants of jerusalem for the purging of sin: finally a sceptre to be erected against the reign of death, who meddled with those which never sinned actually, as Adam did. But the speech by the Apostle here used is very diligently to be observed, Rom. 5.14 namely that God not only hath been in the flesh, but that he hath been manifested in the flesh. The which words import thus much, namely that the son of God first conceived in the virgin's womb, was afterward brought forth into the world. Of this matter as the Prophet Esay long before had expressly and plainly prophesied, saying in the person of all the faithful, that unto us a child is borne, Esa. 9.6. and unto us a son is given: so it was meet and convenient, that this heavenly light should break out as the Sun, and the salvation of God's people shine forth, and be held up as a burning lamp. For so long as this most excellent treasure was hid in the womb of the Virgin, the price or glory of it not being seen, but shut up (as it were) neither could the beauty of it (unknown as yet) be earnestly and generally desired, neither could the use or fruit of it so well be felt, or so fully be enjoyed. But after that Christ jesus once pight his tent amongst us for the time, neither only lay in the manger, but walked on the earth, the faithful disciples saw his glory, as the glory of the only begotten of God, and believers or Christians have more fully since that time been made partakers of his grace. joh. 1.19. Now, what a wonderful thing again is this to consider, namely, that the ancient of days was borne in time: he, whom the heavens can not contain, Naz. did lie in a cratch; the preserver of all things did suck his mother's breast; the feeder of Israel hungered and thirsted; the only wise increased in wisdom; he, who knoweth all things, was ignorant of some things: finally, the King of glory became in all things like unto man, sin only excepted? These mysteries are marvelous indeed, but they are no less comfortable than wonderful, seeing now we may behold the son of GOD approaching unto us, not as a mighty giant with a bar of iron to break us all to pieces, not as an earthly King or Captain guarded with an host of armed Soldiers to destroy us, but as a child, whom without fear we may take in our arms, or as our natural brother, in whom we may acknowledge flesh of our flesh and one of our bones. Heb. 2.17. The law was indeed given with thunder, & with lightnings, with storm and tempest, and the sound of a trumpet, Heb. 12.18. and it was pronounced out of the midst of a flaming fire: but as for the Gospel, it was proclaimed without any sign of terror at all, yea on the contrary side, it began so to be published and witnessed by the Lords appearing and doctrine, as that God gave testimony thereunto with many wonders & tokens of good will and mercy. The next point here offered by the Apostle to our consideration is, that God hath been also justified in the spirit. Before hath been showed that the son of God being in the form of GOD, and equal to GOD, abased, emptied and humbled himself, and drawing a curtain (as it were) over his infinite Majesty, walked in the shape of a poor servant, and manifested himself to be also man in all points like to us, sin only excepted. Now, here is further declared, that the glory of his divine nature, power & office, so shined through his flesh, and through the course of his whole conversation, even (as it were) through a glass or a lantern (if I may so speak) that thereby appeared who he was, even that Mediator between GOD and man, that Messiah or person anointed with the oil of gladness above his fellows, Psal. 45.7. touching whom the Scriptures foretold and spoke many honourable things, who also hath wrought the work of our redemption. For, as the Prophet Esay testifieth of him, the spirit of the Lord jehova was uponhim, Esa 61.1. yea the spirit of jehova rested on him: namely, the spirit of wisdom & of understanding, the spirit of comfort and of power, Esa. 11.2. the spirit of knowledge & of the scare of God. The son of God being thus endued with the gifts of the spirit above measure, being sent, anointed, sealed, and consecrated to the office of a Saviour, the whole Godhead dwelling in him bodily: finally, he loving his Church most entirely, as the same Prophet testifieth, at the last put on righteousness as a breastplate, Esa. 59.17. and an helmet of salvation upon his head, yea armed himself with the garments of vengeance for clothing, and arrayed himself with zeal as with a cloak. Whereby may further be gathered after what sort in this place, and in what respect the Messiah being God and man is said to be justified by the spirit. In sum, thus much is meant, that the power of his Godhead, being contrary (in regard of exceeding glory) to the weak nature of his manhood, but joined therewithal, did not only enable him fully to perform the work of our salvation, but declare him to be a perfect King, Priest & Prophet, the fountain of wisdom, righteousness, sanctification and redemption. True it is indeed, 1. Co. 1.30 that, although in the days of his flesh, our Saviour lined most innocently, wrought many miracles, spoke and taught as never any did, yet the wicked, who were in those days, rejected & condemned him. Nevertheless, as the sacred story declareth, not only wisdom was justified 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 son in three days builded up that temple, where of salomon's temple was but a type: finally, the innocent lise, the heavenly doctrine, the wonderful signs, the singular gifts of our Saviour, wherewith he was endued without measure, proved & proclaimed to all the world, that even that glorious spirit rested on him, 1. Pet. 3.18 19 which preached unto the disobedient in the time of Noah, and which not only revine him, Rom. 1.4. when he had been dead concerning the flesh, but quickeneth all the elect to faith, obedience, Rom ●. 11. and eternal life. Albeit then the weakness of the flesh of Christ was such that he seemed to be the most abject of all men, yea rather a worm than a man, as before we have heard; yet the glory of his spirit was so great, on the contrary side, that thereby he was declared not to be a mere man or an Angel, but the son of God, and perfected unto all the particular works of a saving Prince or redeemer. He took unto him the seed of Abraham, The story of the goes gospel. but in this seed were all the nations of the earth blessed. Compassed he was in his mother's womb, but john the Baptist at his presence sprang in Elizabeth's belly. Laid he was in a cratch, but worshipped therein by the wise men of the East. He was baptised in jordan, but he baptised with the holy Ghost and with fire. He was hungry, but he fed many thousands: subject to sleep, but he caused the winds and waves to couch: tribute he paid, but out of a fish: he wept for Lazarus, but he raised him from the dead. O rare & most royal, O sweet & bountiful Saviour, whether should I rather wonder at thy sufferings, or at this thy glory? Surely at the sight of thy mercy I stand astonished. judas selleth thee for a little paltry silver, but thou redeemest the world with thy most precious heart blood. O when I think upon that night, wherein thou wast betrayed: when I conceive in mind thy sweats like clots of blood, rolling from thy body down unto the ground: when I behold the officers, which kept thee, beating thy neck, and smiting thy tender face: when I look on the red furrows, which pilate's cruel whip made on thy back: when I feel the print made in thine hands and feet with the nails: when I see thy veins and sinews strained and racked on the Cross: I plainly perceive it was not without great cause, that thou didst request thy heavenly father, to let so bitter a cup pass from thee, if it had been possible. But when I view the burden of the sins of the whole World laid on thy shoulders, when I mark the curse of the Law seizing on thine head, when I perceive the wrath of thy Father consuming all thy bones, when I observe the executioners stripping thee out of all thy garments, when I note the jews with mocks and mows, deriding thine afflicted estate, when I consider satan and the fiends of hell in the malapert soldiers, the crooked herald Pilate, and the unrepentant malefactor assaulting thy faith: I cannot but cry out, O wonderful redeemer, what a spirit of courage and long suffering rested on thee? Now last of all when I hear thee cry, My God, my God, why hast thou forsaken me, when I peer into thine heart pierced unto the bottom with the Spear of a profane Souldiout, when I gaze on thy breath flying out of thy body, when I pry into the grave where thy body was laid, when I think on thine abode in the earth for the space of three days and three nights, reckoned in some sort, (after which manner, and according to which time jonas sometimes lodged in the belly of the Whale) how do I marvel, that thy father did not rather suffer the whole world to perish, than thee his natural some, more precious than a thousand worlds; to taste or sustain one of the jest of these indignities? But here by appeareth the unspeakable mercy of God thy father, as also thine own exceeding love & favour toward mankind, yea moreover the glory of the spirit, which rested on thee, that thou wouldst endure such torments for thine enemies, & that thou wouldst by thy Cross crucify the World, by thy death kill sin, by thy burial put the Law into the grave, by thine enduring of the curse bestow a blessing, by thine abode under the ground, take away the sting of the grave; finally, by all thy sufferings satisfy for all our sins, and conquer him, who hath the power of death, Heb. 2.14. to wit, the Devil. Now hereby it is evident, that he of whom we speak, was not only man but God; not only the son of man, but the son of GOD; not only a servant, but the Lord; not only a shepherd, but a Prince of pieces finally the way the truth, the life, the vine, the head of the church and that just one, who was justified by the spirit. For had there been in Christ jesus any dram of sin or corruption, nay had there not been in him all fullness of power and holiness, so many crimes and transgressions being laid to his charge, and imputed unto him before the tribunal seat of Almighty GOD, and such principalities and powers pursuing and assaulting him, neither could he have been acquitted as an innocent person, nor escape as a stronger champion than all his adversaries. But because there was no guile found in his mouth, and his own right hand being able to save him, he did cast abroad the indignation of his wrath upon his enemies, and infinitely surpassing Samson in strength, overcame the gates of hell; he became that just one, which justifieth many, and that perfect redeemer, who having been a faithful mediator on earth, reigneth now as a glorious high Priest, Heb. 1.3. king and Prophet in Heaven as exalted for these injuries done unto him, and justified also by the glory bestowed on him. The third point of this mystery is, that God manifested in the flesh, and justified, in the Spirit, hath been also seen of Angels. It appeareth by the sacred story, that even the damned Angels, or unclean spirits saw the son of God manifested in the flesh. Mat. 4.1. For we read that not only satan their head, tempted him in the wilderness, but that a whole legion of foul fiends acknowledged him to be the son of God, Luk. 8.28. and judge of the World. Wherefore even the evil Angels saw jesus our Lord, as the seed of the Woman, who should break the head of the Serpent, as a Champion to wrestle or encounter with them; last of all, as a conqueror by his power and strength to overcome them. But either only or chiefly Saint Paul meaneth here, that the Elect Angels saw Christ as visible GOD, or as both GOD and man. These heavenly spirits from the very beginning of their creation, enjoyed in deed the presence of the second person in the Trinity, Esa. 6 3. yea and they worshipped him as their GOD and King: nevertheless they wanted the visible spectacle of the glory here spoken of, until the time of the Lords incarnation and manifestation to the World, and justification by the Spirit. But when once the Father brought his first begotten into the World, and presented him in the flesh, as a mirror of all wisdom, mercy, justice, and perfect excellency; then the Angels in the son, whose person & godhead from the beginning of their creation they beheld continually, saw that humane nature and glory, Ephe. 3.10. which before was never subject unto their view. Heb. 1.6. For they saw now the invisible word to become visible God, they perceived also the world to be made subject not unto them, but unto man, Heb. 2.5, 6 7, 8, 9 even the mediator between God and man, that second Adam jesus Christ. After this manner at the last, in fullness of time, the son of God being, presented unto the view of the Elect Angels, they saw him as their joy, as may appear, in that they sang at his birth: Luk. 2.13. they saw him as their Lord, upon whom they ascended, joh. 1.25. & descended, they saw him as the head of the body of the Church, Heb. 1.14. whose members they serve: last of all they saw him as the mercy seat, toward which they turn their faces continually. Exo. 25.17, 18. And who is there now, which remembering that solemn day of Christ his incarnation, beholding the Pageant (as I may say) of his humane nature, whereat the very Angels gaze and assemble, to conclude, considering the progress, (as it were) of the Lord from Heaven to earth, together with his return from earth to Heaven (where the Angels continually behold his face, and now enjoy his bodily presence) would not skip for joy with john the Baptist, cry out with Elizabeth, enlarge his tongue with Zacharie, magnify the Lord with the Virgin Marie, desire to be dissolved with Simeon, and provoke not only his own soul, but the Angels to praise GOD with David, for presenting such a spectacle to the view of his creatures, and revealing his son both unto men and spirits. When as the common people of any country or kingdom, first understanding the king's intent to make some progress, or to solace and show himself abroad, afterward upon this occasion resort or flock, to the place where he passeth by or may best be seen, there do see his majesties face, or hear him utter a few words: herein they think a great part of their happiness to consist, and hereof they boast full oft one to another: not without just cause. For certainly the very countenance and presence of the gracious sovereign, carrieth with it the Majesty of God himself, the honour of an Angel, the glory of the sun, the comeliness of the moon, the brightness of a Start, the blessing of the dew, the fruit of a tree of life, and (to speak in one Word) the price of a peerless pearl. Now then, when as the immortal king, the ruler of all princes presented himself to the view of shepherds, wise men, Galileans, inhabitants of jerusalem, & divers other of his meaner sort of subjects, albeit they saw his face but for a little time, or heard his words but for a short season, this was a just cause to them of singular comfort, and a great sign of his favour, yea, as a day or time of high solemnity. But doth not then the magnificence of the Lord on the one side, and the happiness of the Angels, on the other, much more appear herein, that since they as peers of the heavenvly kingdom were first assembled & drawn unto their prince Christ jesus, putting on him the nature of man and coming into the world, they have not ceased to behold and enjoy his corporal presence, and now sitting (as it were) in court or Parliament with him continually, see his royalty, and hear him speak such speeches, as no ear of man hath heard, nor heart can conceive. Yes happy sure are all Christians, which are subjects to Christ jesus, & see him by the eye of faith, though not of the body: more happy are the Angels, which stand ever before him, and hear his wisdom. Most blessed be the Lord God the father, which so loved his son, as to set him one the throne of Israel, because the Lord loved Israel for ever, and made him king to do equity and righteousness. From this love of GOD it hath proceeded also, that Christ jesus hath been preached among the Nations, The Angels, of whom we sake a little before, were not only beholders of Christ jesus, but Heralds, who blazed abroad his arms, and proclaimed the mysteries of his conception, birth, resurrection and ascension. Next after john the baptist, the Lord himself, & the Angels, succeeded the Apostles, and seventy disciples, who all were immediately called by our saviour himself to preach the word & to work miracles, Luk. 9.1. Luk. 10.1. & were sent not to one place or congregation only; but the 12. Apostles to many nations, the 70. disciples to many cities: as our saviours commandment and their practice testifieth. After these seventy and besides the twelve Apostles; the Lord extraordinarily raised up and added in mercy to the forenamed labourers in his harvest, Evangelists: and these again were of two sorts: for some of them penned stories of the gospel, Act. 21.8 1 Tim. 4.5 Act. 11.28. as Luke and Mark: some only published the gospel by preaching, as Timothy and Philip. At the same time were also Prophets raised up, endued with an extraordinary gift of foretelling things to come, as Agabus. But because, neither the extraordinary gifts of such Apostles, Evangelists, and Prophets, were always to remain in the Church, neither could their persons being mortal, continue in the World for ever, ordinary messengers or Ministers of the Gospel, called both by GOD and man, and allotted to one place, were by the Apostles themselves created and ordained in their time, who instructed some of them the Church of Lystra, some of Iconium, some of Antiochia, Act. 14.24. some the Church of Ephesus, Revel. 2, 3. chap. some the Church of Smyrna, some of Corinth, some of Phillippi, some other congregations. Philip. 1.1 This kind of Preachers of the Word having continued from the Apostles times, and being to remain to the end of the World have spread the fame of the Gospel so far and near, and so planted and watered it in their Countries and charges, as that not only by the Apostles ministery, but hence it cometh to pass, that there are many Christians in the World at this day, many congregations professing the truth, yea many Countries embracing Christ jesus, as namely, Germany, France, England, Scotland, Denmark, with many other renowned in this respect. Wherefore the gospel hath been preached not only in judea, but among the nations, as here is said, neither unto a few nations, but what people almost is there, unto some of whom at one time or other the same of Christ jesus hath not been brought alter some sort or manner at the least? In deed even before the coming of the son of God into the world, the jews had among them those shadows, which covered shining light; and those Prophets, who spoke in their hearing of the Messiah, to come. Moreover the Gentiles had sometime messengers and Prophets sent unto them, as may appear in jonas, who preached to the Ninivites; but since that Christ jesus hath been manifested in the flesh, the Gospel hath both been more plainly and sully made known to the Israelites than before, and generally in common imparted and communicated unto other nations. For the partition wall having been pulled down by him, Col. 2.14. that maketh one of two, and the bonds of the law canceled by his sufferings, who sacrificed himself for the whole world, all nations were to be called to the Passeover which had been slain, and the gerall pardon of forgiveness of sins was to be offered unto all sorts of people. Well then, neither did the Lord suffer the stiff-necked jews to be without a great light, nor the Gentiles to remain without the knowledge of Christ jesus: but he caused him to be preached to jew and Gentile; male and female, bond & free, to show that he would have all sorts of people to come unto repentance and to be saved. So that hereby it is evident that the blood of jesus Christ speaketh far more excellent and comfortable things, than did the blood of Abel. For what is the voice thereof, but Come unto me all you which are heavy laden, Mat. 11.28. & I will refresh you. Albeit your sins were as crimson, Esa. 1.18. they shall be like to snow, although they were as scarlet, they shallbe like the wool. What intercession maketh it to God the father, joh. 17.52. but Father forgive them they know not what they do, holy father preserve them in thy name, sanctify them in thy truth. Father it is my will that those whom thou hast given me, be with me where I am. To conclude, what things speaketh the blood of Christ to men, but such as are most comfortable and sound to this effect. I have washed away the heinous rebellion and blasphemy of divers of those jews, who indeed crucified the King of glory: Act. 2.37, 38 but for this bloody deed unfeignedly and heartily repent. I have cleansed and sanctified a whole cloud of penitent sinners among the Gentiles, which sometimes worshipped Idols, Levi. 18.24. offered their children unto Molech, Deu. 18.11. used necromancy, followed after soothsayers, and witches, exercised curious Arts, Act. 18.19. 1. Thes. 1.9. were laden with all sorts of impieties and iniquities, & quite dead in their sins. Seeing these or such like are the sugared words and promises, which the blood of Christ jesus speaketh and apply unto the heart of his jerusalem and people; how can any distressed and bruised soul imagine that the God of mercy will despise the sacrifice of sorrow and mournful supplications, which it offereth? Who will now add unto his other innumerable iniquities this the greatest of all other, no to believe his Saviour: who hath not only promised to save him, but confirmed his promise by oath, not only sworn so to do, but sealed his oath with blood; not only assured in under a broad seal, but testified it by infinite example? To conclude this point, he which trusteth in the son of God, 1. joh. 5.10. saith Saint john, hath that witness in himself, he which believeth not God, maketh him a liar. Well, if any want faith or the feeling thereof, here we see by the Lord's ordinance that the preaching of the word is the most principal and most effectual means of engrafting and nourishing the same. For how did so many thousands in the Apostles times come unto faith, Ro. 10.14. but by hearing the glad tidings of the Gospel? How did they hear these joyful glad tidings, but by their teachers preaching among them? How did certain choice messengers and servants of God preach to the rest, and that with so happy success, but by the Lords sending them on his embassage, and blessing his own holy and heavenly ordinance? Private persons neither were in ancient times, neither now are licenced or permitted by the Lord, to be Prophets, Apostles, or Pastors to themselves, or to another. 1. Cor. 12.29. The public Ministers of the word, are those, whom the Lord hath set apart, to be stewards over the household of faith, 1. Cor. 4.1. his vessels and messengers to carry and declare the doctrine of faith: finally, his under-officers to set on the seals of faith. Private conference, private prayer, private reading of the scriptures, are indeed very profitable exercises of faith, when they are used together with the public ministery of the word and continually quickened by the same. For the preaching of the word is so lively and mighty in operation, that it is not only as seed to beget men to salvation, but as milk to nourish them in faith and obedience, as wine to cheer them in distress, as honey to delight them, as gold to enrich them, as a light to direct them; but also as a fire to kindle them unto mutual conference, Luk. 24.32. to earnest prayer, and to diligent searching of the scriptures. But when the public ministery shall be so severed from these private exercises as the soul is from the body, and as that it shall wilfully be neglected, Luke. 7.30, 31. refused, and contemned by any; certainly such as despise the Lords ordinance & the kingdom of GOD against themselves, are not to think that their paths, whether lose or strait, either please the almighty, or will bring them to happiness, seeing they leave the royal and beaten way, wherein the faithful usually walk unto salvation, and which the Lord himself hath paved and chalked out unto that intent and purpose. Whereby as the necessity of the preaching of the word, so the excellency of the mystery of the Gospel yet further is made manifest unto us. The Kings and Princes of this world, have under them their deputies and inferiors officers in all places of their jurisdiction, who determine causes, and govern those towns and places which are committed unto their care and charge. Even so Christ jesus the King of glory ascending into heaven, and leading captivity captive, Psal. 68.17. gave gifts unto men, and placed under him spiritual Magistrates in his church. Indeed the calling of the civil Magistrate, is not only such an ordinance of God, as both every soul ought to be subject unto, Rom. 13.1 and every estate honour and reverence as the highest and brightest glory under heaven: 1 Pet. 2.17 but such a gift of his unto the Christian Church, 1. Tim. 2 2 as that when she enjoyeth it, she enjoyeth a crown of comfort and assistance; when she wanteth it, she wanteth a tower of succour and defence. Lamen. 2.2 Wherefore the eternal wisdom of God (touching whom all this while we speak) going about in the book of the Proverbs to declare, what great gifts she hath in her hand to give to mankind, and useth to bestow on her Church, breaketh out into this speech as on a sudden, By me King's reign, and Princes decree justice. In the prophesy of Esay, Pro. ●. 15. the Lord foretelling how bountifully he would deal with his Church in the last days, Esa. 49.23. affirmeth and promiseth, that Kings shall be nursing fathers, and Queens shall be nursing mothers unto it. But besides the politic government or civil Magistracy, the Lord hath given to his Church the order of the ministery or state ecclesiastical, that these two callings might be as the two eyes of the world, or as the two pearls, of the Christian assembly upon earth. For as this our Apostle testifieth unto the Ephesians, our Saviour ascending into heaven gave gifts unto men, to wit, (as he expoundeth these gifts) the callings of Apostles, Evangelists, Ephe. 4.8. & such other ministers of the word. The common wealth of Israel then is not without her spiritual Magistrates, but she partly hath had, partly hath, her governors of sundry sorts, as the Apostle declareth. Wherein (as before hath been affirmed, and after shall be made more evident, the excellency of the mystery of Christ jesus, and also of his ministery appeareth; which is occupied about the souls of men, and was cast down from his treasure house above, as a most precious jewel, even then when our Saviour ascended into heaven. But moreover behold, our heavenly sovereign Christ, hath sent forth his ambassadors to the jews, Grecians, Scythians, Fgyptians, Morions, Medes. Persians, yea (as here is affirmed) unto all nations, among which, by them, his name hath been, and is proclaimed. Nay, (that which is more) the Lords messengers, and publishers of his will, succeed one another from generation to generation, remaining in spite of Satan and of the wicked, in all places and ages. As for the monarchs or Emperors of this world, they use to send their ambassadors, not unto the ends of the world or all nations, but to some few countries, and near unto them. Their custom is, to cause their decrees to be proclaimed only in some Cities, or for a few days, not from time to time, and in all the coasts of the earth. But the Lords Legates thus succeeding one another, & preaching in many countries, it cometh to pass that the kingdom of Christ jesus, by the course of the word, is, hath been, and shall be from time to time, glorified, and enlarged in all places. For, as further is added in the next argument of the excellency of the Gospel, God hath been believed in the world. Wherein the mighty power and exceeding bounty of the Lord is further manifested unto us. For preaching is a sign of grace offered, but faith of grace bestowed, & of eternal salvation. By the gift of faith enemies are made children; beggars, princes; limbs of sathan, members of Christ; firebrands of hell, Ephe. 3.6. heirs of heaven; old creatures, new; slaves, freemen; captives, conquerors; yea, more than conquerors in Christ jesus. Now, herein the riches of God mercy further appear, that Christ jesus is believed not in a corner of the world, but throughout the world. I will make mention (saith the Lord by the Prophet) of Rahab and Babel among them that know me: behold the Philistian with him of Tire, and the Aethiopian is borne there. Psal. 87. And of Zion it shall be said, many are borne in her, and he even the most high shall establish her. The Lord shall count, when he writeth his people, this man is borne there, Selab. This assembly of the faithful people of all times, places, and sorts of persons, called in the Scripture, not Rome, but heavenly jerusalem, is that Catholic or universal Church, which, Gal. 4.26. whosoever hath not his mother on earth, cannot have GOD his father in heaven. Part of this Church is already in the highest heavens triumphing, part of it warfaring here on the earth below, part of it neither in heaven nor on earth as yet, but hereafter to be first in this world, secondly in the world to come. The triumphant believers are hidden in the heavens, the pilgrim believers being mingled as yellow corn with chaff on earth, are scant discerned, the believers to be borne have no being, save in the loins only of their forefathers. Faith is a thing not grounded on sense or reason, God is invisible, Christ was a crucified person, & is withdrawn from us as concerning his bodily presence, the spirit is secret, the world is wide, men are wicked, tyrant's rage: yet GOD hath been believed, is believed, and shall be believed in the world. O depth unsearchable! O glorious mystery! The use hereof is, that every one try whether he have that anointing, that seal, Ephe. 4.27. 2. Co. 1.22 that earnest ponie, and that witness of the spirit in him or no: which if he find, he is to be more thankful to God for it, than if he had received the greatest benefit in the world beside. If he feel not, to sob and sigh, and pray that God would testify to his spirit, that he is his father, and bestow on him this good and heavenly gift, rather than any earthly blessing whatsoeever. But chiefly he is to forsake his evil course of life, Esa. 1.16. & to walk with God and man in the uprightness of his heart, which grace going before, the peace of heart will undoubtedly follow after, arising from the sight of the generality and largeness of God's promises, Heb. 8.10. and the experience of God's daily mercies, Psal. 77. and knowledge of the mystery of christ jesus here extolled. Ephe. 3.18. The last point of this mystery or proof of the excellency thereof is, that God hath been taken up inglorie. It was more than a miracle, that the worm before spoken of, should return to life, and that the second jonas lying three days & three nights not alive, but quite dead in the belly of the earth, did break the iron bands of the grave, and stand upon the ground, yea in divers places preach this Gospel to his disciples, Luk. 24.13. after that he was risen again from the dead. Act. 1.9. But what was it then that his flesh should mount upon the clouds as it were upon an horse? Heb. 1.3. What was his entrance into the tabernacles not made with hands? Psal. 97.7. what was the Angels worshipping of him, & the father's installing him in a throne at his right hand? Certainly the glory of the resurrection of our Saviour, seemeth not to be glorious, in regard of that exceeding glory, into which he is exalted by his ascension, far above all powers and principalities, and all creatures whatsoever. Now, here we may behold the son of GOD leading captivity captive, giving gifts unto men, teaching us as Eagles to mount aloft, sitting by the father as the next person, by whom he governeth the Church, providing and dressing (as it were) many Tabernacles for the elect, and preparing a tribunal seat to return to judge the earth. Wherefore as his ascending into heaven, was exceeding glorious, so his descending thence shall yet much more abound in glory. For than he shall appear unto the eyes not of a few, but of all flesh, Rom 1.7. not in the contemptible shape of a base servant, but in the bright and dreadful majesty of the King and judge of the whole world. Act. 1.11 At that great day (the day of Doom or judgement known only to GOD, but which cannot be far of from men) these writs, to wit, the Sun darkened, Luk 21.25 Mat. 24.11 the moon bloody, the stars trembling, the planets falling down, shall go abroad to summon the inhabitants of the earth, unto the court where in all causes shall be ended, & all confusion of this world shall be corrected. Then, oh where shall the amazed people and chained prisoners, either fast their footing, or hide their heads, Luk. 24.16. 2. Pet. 3.10. when tottering▪ Heavens, and trembling earth, with toring sea, arresting them before the Tribunal seat of the son of God, the cloudy robe of the revenging judge shall terrify the eyes both of mortal wights and devils? 1. Thes. 4.16 And will not the last Trumpet blown with the blast not of a man, but of that Archangel, cause the ears of the creatures to tingle and burn, when it shall sound a doleful and fearful alarm? Yet again much more dreadful must needs be the smoky fire, 1. Thes. 1.8 which, as breathed out of the nostrils of the angry judge, shall cause the Elements to boil, the towns and Cities of the world to be turned into ashes, the faces and skins of men to be changed as into tinder. Then, than the graves, Reu. 20.13 14 the waves, the pits, yea hell itself also, (as the general jay lours of the whole World) shall bring forth their dead and buried prisoners, to receive their final doom at this solemn sessions. Thus all sorts of people arraigned at the bar, and gathered by the Angels (as by sericants or officers) shall by them with their hands, Mat. 13.49 and bills or sword as it were, be held and hemmed in on every side. Here now the scrolls of men's consciences, as evidences, Reu. 20. ●● must needs be unfolded, the books spoken off in the Revelation shall also be unclasped, and openly read. After that all mortal wights have thus been gathered together, then shall a separation be made of them by the judge, Mat. 10.32. by whom they shall be divided into two sorts, Elect and reprobate, and placed at his two sides, the right hand & the left. After these things, Christ first shall pronounce sentence on the chosen, saying to them; Mat. 25.34 Come ye blessed of my father, possess as heirs the kingdom prepared for you, before the foundations of the world were laid: Then placing the Elect on thrones, 1. Cor. 6, 2. as benchers together with him, to judge the World, he shall pronounce the sentence of condemnation on the reprobate, saying to them, Depart from me ye cursed into everlasting fire, Mat. 25.41 which is prepared for the devil, and his Angels. Thus shall all men for ever enjoy their due reward, the second life, or the second death. And Omortall men, what do ye then mean so to love the world, as if it never should have an end? O ungodly wretches and enemies to all piety in these days, as profane as Esau, yea more profane & ungodly than he, or Herod ever was, will ye needs fulfil the iniquity of your fathers, grandfathers', great grandfathers'? Well then, proceed to worship stocks, and stones, to hear Masses, and to creep to Crosses: cease not to swear daily, hourly, continually, falsely, vainly, proudly, blasphemously, as ye do without controlment; brave it, sport it, feast it, loiter it, or (if ye will do something) labour, drudge, run, and ride on the Lords sabaoth, as your manner is; disdain, despise, curse, murmur and rebel against your magistrates, teachers, parents, masters, superiors; imbrue your hearts, hands, tongues, and weapons in innocent blood, sparing neither bodies, good names, nor souls of old fathers, men, women, little children; bath yourselves in daintiness, wantonness, idleness, drunkenness, hunting, hanking, carding, dicing, and all kinds of pastime: underpin your houses with the bones of your poor tenants, neighbours, brethren, kinsfolk; lay the foundations of them on their carcases, hang them about with thenir skins, yea, and with the skins of their wives and children (a goodly kind of tapestry) plaster them with their entrails, paint them with their blood, wash them every day with their tears. To conclude (O crooked and perverse generation) trample under your feet the precious blood of GOD, manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Nations, believed in the world, received up in glory: but know, that for all these things he shall come unto judgement. Nevertheless as concerning those, unto whom the mystery of godliness seemeth without doubt very great, unto whom Christ jesus is the only treasure in the world, who endeavour with uprightness to obey his laws and word, there is no cause why they should quake to think on his return to judgement: but rather great reason, why they should pray. come Lord jesus, Reu. 22.20 come quickly. For seeing he hath shed his precious blood for you, will he, or can he pronounce a bloody sentence against you? Is it credible that the head, which laid itself down for the body, will adjudge his members unto torment? Should the spouse, bought with a price above gold orsiluer, and loved more entirely than any treasure, be afraid to see her most amiable husband's face▪ Is there no more favour or tender affection in an elder brother, than to deal with bones of his bones, & flesh of his flesh rigorously? Will a gracious King rather cruelly slay his subjects, craving pardon, than show his mercy in saving and advancing them to honour? Was the Son of GOD sometimes so careful a shepherd, as to seek that which was lost, and will he not preserve that which he hath found? To conclude therefore, he was first manifested in the flesh, and after received up in glory, that whosoever believe in him, should not perish, but have life everlasting, and be made Kings and Priests with him for ever, obeying the Lord without resistance, serving him without corruption, governed by him as by a glorified priest and Prophet, without such temporal means as now are in use, yea as are very necessary and profitable for the faithful, warfaring here on earth. But at that time shall tongues cease and prophesy be abolished, 1. Cor. 13.1. and Christ jesus shall deliver up to his Father the temporal part of his rule, 1. Cor. 15.24. which now he exerciseth not only in the world, but in the Church. For now he instructeth his people by the ministery of men, than they shall not need any such teachers, now he feedeth them by outward Sacraments, but then he shall be the only Lamb and bread of life; now he fighteth against or resisteth satan, but then he shall so break his head, that he shall fully conquer him. Finally, now he is to come to judge the world, and to raise up the dead, but hereafter he shall cease from these works. Nevertheless still he shall remain the light, glory, Revel. 21.22, 23. and flower of the temple, governing both Angels and men immediately by his person and his spirit. Thus Elect creatures shall (as members) be united unto God, and God shall be all in all, even the Father to whom with the Son, and the Spirit, three persons and one heavenly Majesty, be all praise and glory both now and ever, Amen, Amen. Rom. 11.33. O their deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out. FINIS. A request to the Chri stian Reader. GEntle Reader, I have herein, only drawn the picture of Christ jesus after a rude and simple manner, as it were with a piece of chalk, or with a coal. But if thou shalt seek him in the ministery or preaching of the word, and the Lord withal shall cause the day star to arise in thine heart, thou shalt see him so lively painted before thine eyes, & behold him so clearly as in a Crystal glass, that thou shalt be transformed into his image from glory to glory, not continuing in sin, because grace doth abound. (for thou hast not so learned Christ) but putting off the old man, Ephes. 4. and putting on the new man, which is created according to God in righteousness and true holiness. No more unto thee (whosoever thou art which lovest Christ jesus) at this present, save only thus much, let him be the treasure of ●hine heart. Many say, oh if one would cause us to see good: oh jehova lift thou up the light of thy countenance on us. Psalm. 4.7. Then shalt thou put greater joy into our heart, than of the time wherein their corn and new wine have been increased. Farewell.