euidently be declared and more fully concluded That trueth wherein is showed and whereby is prooued that God hath been manifested in the flesh iustified in the spirit seene of Angels preached among the nations beleeued in the world and receiued vp in glorie is great by one assent and without all coutrouersie The mysterie of godlynes is that truth wherein al these things are shewed and whereby they are demonstrated The mysterie of godlynes therefore is great by one assent and without all controuersie The last part of this reason hath in the beginning of this sentence been set down which ought not to seeme strange vnto any namelie that the conclusion is set in the first or second place seeing this is an vsuall thing both in the Scriptures and in all good Writers The middle part of the proofe is contained and expressed in the conclusion of this sentence which now we are to proceede vnto and consider The first part of the sillogisme is included in the last words of the verse going before wherein was affirmed that the whole Church of God vpholdeth this excellent truth Now although the Apostle had not insinuated any such matter as that the trueth which testifieth or proclaimeth such wonderfull and profitable things as here are set down is great by one assent or without controuersie yet this is so cleare a a point that it seemeth to bee written with the beames of the sunne not to neede any further speach or proofe To the end then we may not goe about to light a candle where it shineth clearely brightly but be led forward as it were to perfection and to the ende wee may the better vnderstand this chiefe principle of Christian Religion God hath beene manifested in the flesh let vs a while consider the nature of the heauenly godhead As cōcerning the power wisdō Rom. 1.19 Maiesty of the godhead it is in some part or sort made known vnto vs by the creatures and especially by the Scriptures Wherefore whosoeuer shall say with Pharaoh Exod. 5.2 I knowe not God shall shew himselfe herein a lier or a prophane person But as touching the nature or form of the Lords being 1. Tim. 6.16 it is a thing so incomprehensible in it selfe that men are by no meanes able fullie to vnderstand it yea without Christ they cannot saue onelie in small measure darke manner conceiue what it is For that knowledge of God which is conueighed into mē onelie by certaine titles giuen him or by the creatures is bur such a cōceauing of his Maiestie as the patternes of things in this world Rom. ◠20 leade the minde vnto and ingender As for example when the Lord is called the Lord of Hosts in this title we rather see his works than him or if wee see him in any measure it is by the helpe of earthlie creatures by comparison as it were not simply by himselfe Againe when we conceiue him as perfectly wise iust mercyfull Act. 14.16 17. wee rather rife to the knowledge of his effects than of his being by the consideration of these vertues which being in men by measure are properties and qualities onelie howsoeuer being in GOD without measure they are things essentiall Exod. 3.14 Now as touching the great titles of Iehoua the eternal I am or I will bee and such like whereby God in scripture is often called they shew by those creatures which are substances mouing and subsisting in the World Reu. 1.4 that the Lord hath a being by himselfe and for himselfe but that he is a perpetuall infinite vnchangeable glorious essence cannot so well be gathered by the sight of fraile 1. Per. 1.24 mutable and base creatures as is manifested by Christ Iesus The gospel of Iohn 1 18 Heb. 13.8 both God and man who is the same to day and to morrowe and for euer and in whome the whole Godhead dwelleth bodily Neither in deed ariseth vnto man any sparke of sound comfort at all Ephe. 4.18 out of the beholding of the nature of the godhead alone Rom. 2.1 as it is seuerally or confusedly considered by it selfe without Christ but rather so glistering a light and flame is able to cause the most strong and piercing eye in the world to dazle and the most hardie and valiant hear to quake for horror Wherefore we are alwaies when wee turne our fight toward the Godhead with a certaine reuerent and discerning spirit to looke vpon three persons hauing their being therein as vpon three Sunnes in one Mat. 2.19 it I may so speake with that profound diuine Nazianzen who oft most singularly writeth of this matter all of the same nature glorie eternitie and perfection The first of these persons is the father Mat. 3.17 who as he is without all beginning so this person caused from eternitie the two other persons Heb. 1.3 and this father worketh from himselfe by his sonne and by his spirit The second person is the sonne who as he was eternally begotten by the person of the Father only Ioh. 3.16 Heb. 1.3 so from him as the fountaine being himselfe as the streame hee worketh by the holy Ghost as the conduit pipe if that I may so speak and by earthly things in some rude sort shadoweth out these heauenly which nothing in the World can fully or in all respects represent or expresse Ioh. 15.26 The holy Ghost is the third person in trinitie proceeding from the Father and the sonne working from them both immediatlie by himself in such sort as that not onely he quickeneth the whole worlde but sanctifieth the whole Church For he euen he replenisheth with graces the Angels he inspireth the Prophets hee teacheth the Lawgiuers wisedom Basil ho. mil. de side he sanctifieth the Ministers of the word he maketh Captaines valiant he absolueth the innocent hee aduaunceth those that are modest hee worketh gifts of healing hee reuiueth the dead hee looseth the captiues hee maketh strangers children by adoption It he finde a beleeuing Publican he maketh him an Euangelist If he be in a Fisher man he frameth him to be a Diuine If he get a repentant persecutor hee appoynteth and fashioneth him to bee an Apostle of the Gentiles a preacher of the Gospell an elect vessell By him the weake are made strong the poore rich the ignorant and those which are void of eloquence become euen wiser than the wisest Al the which workes with infinite more are also wrought by the Father the Son 1. Ioh. 5.17 and not onely by the holie Ghost but as these three persons are distinct in properties which cannot be communicated to each other as the Father in that he is vnbegotten the Sonne begotten the holy Ghost proceeding so they differ in the manner or order of their workes which in common they put into execution 1. Cor. 8.6 seeing the Father beginneth the worke from himselfe the Sonne worketh it from the
himselfe in his epistle to the Philippians who saw no doubt into this mysterie as farre as any mortall man hee professeth that he had not yet attained this knowledge neither was perfited Phil 3.12 but that he did follow after the same to apprehend it The wise Agur also intreating of this matter not onely confesseth that hee had not learned this wisdome or knowledge of holie things but demaundeth the question Who hath ascended into Heauen Pro 30.1.2 c. and descended thence Who can gather the winde in his fist Who can binde 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 sonnes name In the which words as it seemeth that great clarke or Prophet intendeth to shew not onely that none knoweth the father but the sonne and he to whom the sonne will reueale him but that none perfectlie knoweth either of thē both as may appeare in that he saieth there is not any which can measure or rule these great creatures or elements namely the earth the waters and the ayre in that he asketh what the name of the Father and of the Sonne is Seeing now the mistery of the gospel is so great yea in alrespects so excellēt it behoueth the dispēsers therof with great care conscience to execute that holy ministery whervnto they are set apart For how els shall they bee able to answer in any respect vnto that honorable functiō whereunto they are called Yea how can they but staine and pollute the peerlesse pearle committed to their trust to keepe and carrie It behooueth them therefore first of all as wise builders 1. Cor. 3.10 chiefelie and especially to lay the foundatiō Christ Iesus and to declare vnto their people the articles of faith which are the maine and principall pillers as it were of the spirituall building Secondly as the foundation is noble so vpon the same not the wood hay or straw of Rhetoricall Philosophicall or humaine skill or eloquence but the golde siluer and precious stones of a simple graue and spirituall maner of teaching is to be laid Thirdly the affection iudgement of the interpreter of the word ought alwaies so to be sanctified vpright as that in as much as hee 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 vnder the law did the things which were offered and sacrificed To conclude seeing an euill ende dooth make the best actions that may be abominable if the Gospell be taught of enuie of vaine glory of flattery Phil. 1.15 or misapplied by such sinister intents or purposes then it is not handled according to the nature or dignitie of so heauenly a doctrine but abused and polluted by mans corruption Likewise as the teachers of the Gospell ought by so much the more faithfully and watchfully deale in the Lords oracles by how much the mysterie of Christian Religion excelleth the pollicie of the Iewes so the hearers of the doctrine of christ Iesus ought by so much the more attentiuely hearken vnto Heb. 2.1 and reuerently receiue the message of their Ministers by how much greater grace is offered vnto them now than was in olde time to the Israelites For if euery transgression and breach of the Law receiued a iust recompence of rewarde how shall they then escape if they neglect so great saluation as is offered in the Gospell They are therefore to know that they are not to heare such as teach any false Christs or denie the foundation of Christian Religion either expressely or by consequence For they are not so much as to goe out vnto them they are not to bid them God speed not to receiue them to house 2 Ioh. 1.10 neither yet to thinke them otherwise than accursed Gal. 8 Secondly they are to heare all those who truely teach Christ Iesus crucified without preferring of persons for outward respects or holding on Paul Cephas or Apollos But especially they are to heare 1. Cor. 3.12 reuerence and ordinarilie to resort vnto those ordinary sufficiēt preachers which the Lord in his prouidence hath placed ouer them Obey saieth the Apostle to the Hebrewes your guides Heb. 13.7 and submit your selues vnto them for they watch for your soules that they may doo this with ioy and not with sorrowe for that is vnprofitable for you But how doo they obey their ordinarie watchfull teachers who do not so much as vse to heare them scant once in a month nay in a twelue moneth We beseech you bretheren saieth Paul to the Thessalonians acknowledge those who trauellamong you 1. Thes 5.12 rule ouer you in the Lord and admonish you and esteeme them more than most exceedinglie as deare vnto you for their work sake Let therfore all so account of their ordinary teachers as Paul aduised the Thessalonians to esteeme those Pastors or Preachers which laboured among them and as the Philippians stood affected toward Epaphroditus their peculiar shepheard whome the Apostle made hast to send back vnto them that they at the very sight of him might reioyce For what Is the Minister bound trowe we Phil. 2.28 and commanded by God ordinarily to teach and to expound the word and is the hearer priuiledged from resorting vnto his sermons diligently Heb. 10.25 and ioyning with him in publique praiers Shall the bloud of the flock be required at the shepheards hands if he bee dumbe or slothfull and hangeth there no woe ouer the head of the sheepe Ezech. 33.9 if they stray out of the folde or refuse to heare the voyce of their shepheard Dooth the louing Wife preferre her Husband in loue before all other how beautifull soeuer Dooth the souldiour waite vpon his Captaine although other in the host be stronger than he Dooth the seruant attend on his Master albeit others are more honorable Finally doth the Child keepe in and like best of his fathers house notwithstanding that there be many which keepe better tables And wil not Christians like best of their ordinarie teachers and cleaue vnto their peculiar and alotted Ministers albeit they perceiue in them some wants or infirmities or see greater graces or giftes shine in the candles or starres of other Churches But moreouer it is not sufficient for a professor of the Gospell to heare vsuallie his true and faithfull shepheard and to proceede no further but he must take heede also what hee heareth as our Sauiour exhorteth Col. 3.16 Yea and after what manner he heareth both him and other hee must heare the Word not foolishlie but wisely applying euerie good Doctrine and exhortation to himselfe not careleslie 1. Thes 2 13 bu◠reuerentie as the Worde 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 euerie tune thereof Finally not doubtingly but
Father by the spirit the holie Ghost perfecteth it from them both by his owne immediat hand and last stitch as it were But because the name of God in this place as elsewhere in the scripture is restrained to the second person in the Trinitie namely the Son withdrawing our eyes frō the two other persons and onely fixing our sight vpon this lampe of all our ioy and garland of our comfort let vs consider a little longer his eternall generation or begetting For when here it is said that God hath been manifested in the flesh the meaning of the Apostle is not that either the father or the spirit euer tooke our nature on them but onely that Christ the naturall and eternall sonne of God taking to himselfe the seede of Abraham was subiect vnto all humane infirmities sinne ouely excepted After the like manner by this our Apostle is the name of God being common to all the three persons so vsed in the Acts as that it is onely meant of the second person when he willeth the Elders of Ephesus to feed the Church of God which he hath purchased with his owne bloud Act. 20.28 But I say before wee come to consider the conception or birth of Christ the which had a beginning in time order requireth that in the former place we view his heauenly generation or begetting from alleternitie The author of the Epistle to the Hebrewes calling this second person the brightnes of his fathers glorie Heb. 1.3 declareth that euen as the Sunne in the Skie naturallie begetteth the bright beame so GOD the father not onely of his will but by nature begat his Sonne the bright beame of this glorie The same Apostle calleth also the Sonne of God the grauen image of his fathers person euen as the Lord himself in Exodus termeth him the Angel in whom his name is written Exo. 23.21 no doubt because the person of the Father is wholly imprinted in expressed by the person of the Sonne In some such like sense by our Paule to the Colossians Col. 1.15 hee is termed the image of the inuisible God his father whom indeede hee doth so resemble and so liuelie represent in all respects that rather he seemeth the same with his father than like vnto him being herein vnlike vnto naturall children of this world in that they in part only are like vnto their mortall parents but he in eternitie nature and vertue is whollie like or rather one with his heauenly father Wherefore Iohn in his Gospell fitlie calleth him the onely begotten of his father Ioh. 1.18 of whom onely as he was begotten so was he begotten after an only manner and therfore he loueth him with an onlie loue and in him onely is well pleased In this respect Salomon in that excellent booke of the Prouerbs very elegantlie nameth this sonne the daylie delight or ioye of his father affirming that he is one Pro. 1.30 which nourisheth and cheareth vp or sporteth before him continually as being frō all eternitie the sweet word in his bosome such a louely branch of beautie and flower of delight as that it is impossible that any earthly parents should take such pleasure in the sweet lookes most wittie speeches or vertuous actions of their onely childe as the eternall GOD is well pleased or solaceth himselfe in this his sonne Howbeit this eternall generation also euen of the Sonne or Word being viewed in any shape of glorie or other nature than of man Esa 6.5 is able to make the Prophet Esay himselfe crie out Woe is me for I am cut off seeing I am a man of polluted lips And that the manifesting of this second person vnto man in any shape of glorie or power rather offereth him occasion to stande a loofe of than to draw nere to God it may appear by that caueat which the sonne of God giueth Moses appearing into him in a fierie bush come not neere to this place To the end then Exod. 3.5 that wee might haue the greater boldnes and an accesse vnto the throne of grace full of hope and confidence it pleased God who is by nature inuisible to be manifested in the flesh as here the Apostle speaketh For had the sonne of GOD remayned still for euer onely an inuisible person flesh and bloud neuer could or would with comfort haue approached to so glorious and infinite a Maiestie which it had most grieuouslie offended Gen. 3.8 wherein it perceiued no signe or pledge of reconciliation Or had he taken on him the nature of Angels which neuer he did although by reason of the execution of his office hee sometimes in called in scripture by the name of an Angell well might the elect Angels haue endured his presence or triumphed exceedinglie or the damned spirits which left their standing places lift vp their heads to some hope but as for men they should still haue remained in despaire and perplexitie who both haue been oft amased troubled aboue measure Heb. 2.17 Luk. 1.12 when heauenly powers or principalities haue appeared at any time vnto them alway were only reuiued with this hope that Christ should not take vnto him the nature of Angels but the seede of the woman the seed of Abraham and the seede of Dauid Or againe had the Lord spoken vnto vs by the voyce of thunder Heb. 12.18 or reuealed himself in the light or otherwise been manifested in the shape of any creature the nature of man hauing offended would not well be satisfied nor yet could bee restored Finally had he taken vnto him the noble nature of Adam or put on him that princely condition which man had before his transgression dust and ashes might with greefe haue remembred whēce it had fallen but such sound comfort or strong hope as now we feele Heb. 2.17 could not arise vnto vs by that gay garment Wherefore our Sauiour being in the forme of GOD and accounting it no robberie to be equall with God that the fruit might bee ours the suffering his hiding as it were for a time the brightnesse of his Marestie not regarding the Angels which had fallen would in his wonderful mercie and vnspeakable humilitie put on him not the forme of any other creature not Adams royaltic but the ragged coate of a poore seruant Psal 2.5 yea the weaknes and vilenes as it were of a worme Oh Psal 22.6 what is that which now I doo behold What the grauen image of Gods owne person Maiestie printed within mine earthlie filthie stampe molde What the brightnes of the heauenlie glorie and excellencie dimmed and darkened with my frailtie and infirmitie What the eternall and most blessed sonne of the highest to become a worme and no man an outcast of the people a contempt of the nations What the Angell in whom the name of God is written passing ouer the Angels which had offended and leauing them all in the chaines of darknes notwithstanding
the same time were also Prophets raysed vp indued with an extraordinarie gift of foretelling things to come as Agabus But because neither the extraordinarie giftes of such Apostles Euangelists and Prophets were alwaies to remaine in the Church neither coulde their persons beeing mortall continue in the Worlde for euer ordinarie messengers or Ministers of the Gospell called both by GOD and man and allotted to one place were by the Apostles them selues created and ordayned in their time who instructed some of them the Church of Lystra some of Iconium some of Antiochia Act. 14.24 some the Churche of Ephesus Reuel 2 3. chap. some the Church of Smyrna some of Corinth some of Phillippi some other congregations Phillip 1.1 This kinde of Preachers of the Word hauing continued from the Apostles times and beeing to remaine to the ende of the Worlde haue spread the fame of the Gospell so farre and neere and so planted and watred it in their Countries and charges as that not onely by the Apostles Ministerie but hence it commeth to passe that there are many Christians in the Worlde at this day many congregations professing the trueth yea many Countries imbracing Christ Iesus as namely Germanie France England Scotland Denmarke with many other renowned in this respect Wherefore the gospel hath been preached not onely in Iudea but among the natiōs as here is saide neither vnto a few nations but what people almost is there vnto some of whom at one time or other the same of Christ Iesus hath not been brought alter some sort or manner at the least In deed euen before the comming of the sonne of God into the world the Iewes had among them those shadowes which couered shining light and those Prophets who spake in their hearing of the Messias to come Moreouer the Gentiles had sometime messengers and Prophets sent vnto them as may appeare in Ionas who preached to the Niniuites but since that Christ Iesus hath beene manifested in the fleshe the Gospell hath both been more plainelie and sullie made knowne to the Israelites than before and generallie in common imparted and communicated vnto other nations For the partition wall hauing been puld downe by him Col. 2.14 that maketh one of two and the bonds of the lawe cancelled by his sufferings who sacrificed himselfe for the whole world al nations were to bee called to the Passeouer which had been slaine and the gerall pardon of forgiuenes of sinnes was to bee offered vnto all sortes of people Well then neither did the Lord suffer the stiffenecked Iewes to be without a great light nor the Gentiles to remaine without the knowledge of Christ Iesus but he caused him to be preached to Iewe and Gentile male and female bond free to shew that he would haue all sorts of people to come vnto repentance and to be saued So that hereby it is euident that the bloud of Iesus Christ speaketh farre more excellent and comfortable things than did the bloud of Abel For what is the voyce thereof but Come vnto me al you which are heauie ladē Mat. 11.28 I wil refresh you Albeit your sinnes were as crimson Esa 1.18 they shall be like to snowe although they were as scarlet they shal be like the wool What intercession maketh it to God the father Ioh. 17.52 but Father forgiue them they knowe not what they doo holie father preserue them in thy name sanctifie them in thy trueth Father it is my will that those whom thou hast giuen me be with me where I am To conclude what things speaketh the bloud of Christ to men but such as are most comfortable and sound to this effect I haue washed away the hainous rebellion and blasphemie of diuers of those Iewes who indeed crucified the King of glorie Act. 2.37 38 but for this bloudie deede vnfainedlie and heartilie repented I haue cleansed and sanctified a whole clowde of penitent sinners among the Gentiles which sometimes worshipped Idols Leui. 18.24 offered their children vnto Molech Deu. 18.11 vsed necromancie followed after southsayers and witches exercised curious Artes Act. 18.19 1. Thes 1.9 were laden with all sorts of impieties and iniquities quite dead in their sinnes Seeing these or such like are the sugred words and promises which the bloud of Christ Iesus speaketh and applieth vnto the heart of his Ierusalem and people how can any distressed and brused soule imagine that the God of mercie will despise the sacrifice of sorowe and mournful supplications which it offereth Who will now adde vnto his other innumerable iniquities this the greatest of all other no to beleeue his Sauiour who hath not onely promised to saue him but confirmed his promise by oth not onelie sworne so to doo but sealed his oth with bloud not only assured in vnder a broad seale but testified it by infinite example To conclude this poynt he which trusteth in the sonne of God 1. Ioh. 5.10 saith Saint Iohn hath that witnes in himselfe he which beleeueth not God maketh him a lier Well if any want faith or the feeling thereof here we see by the Lords ordinance that the preaching of the word is the most principall and most effectuall meanes of ingrafting and nourishing the same For how did so many thousands in the Apostles times come vnto faith Ro. 10.14 but by hearing the glad tidings of the Gospell How did they heare these ioyfull glad tidings but by their teachers preaching among them How did certaine choice messengers and seruants of God preach to the rest and that with so happie successe but by the Lords sending them on his embassage and blessing his owne holy and heauenlie ordinance Priuate persons neither were in auncient times neither now are licensed or permitted by the Lord to bee Prophets Apostles or Pastors to themselues or to another 1. Cor. 12.29 The publique Ministers of the worde are those whom the Lord hath set apart to bee stewards ouer the household of faith 1. Cor. 4.1 his vessells and messengers to carrie and declare the doctrine of faith finallie his vnder-officers to set on the seales of faith Priuate conference priuate prayer priuate reading of the scriptures are indeed verie profitable exercises of faith when they are vsed together with the publike ministerie of the word and continuallie quickened by the same For the preaching of the word is so liuelie and mightie in operation that it is not onely as seede to beget men to saluation but as milke to nourish them in faith and obedience as wine to cheare them in distresse as honie to delight thē as golde to enrich them as a light to direct them but also as a fire to kindle them vnto mutuall conference Luk. 24.32 to earnest praier and to diligent searching of the scriptures But when the publike Ministerie shall bee so seuered from these priuate exercises as the soule is from the bodie and as that it shall wilfullie bee neglected