The Passion Resurrection and Ascension of Our Lord Jesus Christ, Lecture 53
THE LIII. LECTVRE, OF THE RESVRRECTION OF CHRIST.
MATTH. CHAP. XXVIII.
verse 16 Then the eleuen diſciples went into Galile, into a mountaine, where Jeſus had appointed them.
verse 17 And when they ſawe Him, they worſhipped Him, but ſome doubted.
verse 18 And Jeſus came, and ſpake vntounto them, ſaying, All power is giuen vntounto Me, in heauen and in earth.
verse 19 Goe therefore, and teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghoſt,
MARKE, CHAP. XVI.
verse 15 And Hee ſaide vntounto them, Goe yee into all the world, and preach the Gospell to eueryevery creature.
WELBELOVED Brethren, theſe dayes bypaſt, we followed out the Hiſtorie of the Reſurrection of the Lord, and of His manifolde appearings vntounto ſundrie, but eſpecially, vntounto His Diſciples, as they are ſet down by the Euangeliſt John, who inſiſts more largely in deſcribing His appearings to His Diſciples, than any of ye reſt, & as God gaue the grace the laſt day wee ended his Goſpell, & ſpake laſt of the concluſion thereof: now it reſts, that we follow out ſo much as remaines of the Hiſtorie of the reſurrectiō, as it is ſet down by ye reſt of ye Euangeliſts: for Iohn wrote his Euāgel after all ye reſt, & omitted purpoſely ſuch things as were written by ye reſt, willing vsus to addreſſe our ſelues to ye reſt of ye Euangeliſts, that there we might read & follow out ye reſt of ye Hiſtorie of CHRIST, vvhichwhich hee left off: And ſo vvee are this day to enter into the deſcription of another appearing of CHRIST, after His Reſurrection, as it is ſet downe by Matthew & Marke. This appearing of the Lord ſeemes to be the ninth in number: for the firſt was to Marie Magdalene, The ſecond to other women, The thirde to two diſciples, as they wēt to Emmaus, The fourth was to Simō Peter, The fift to Iames: Then three ſeuerall times Hee appeared to His diſciples, being gathered together, as ye heard out of Iohn. So this is ye ninth appearing, wherin it is likely, that He ſhewes Himſelfe not only to the eleuen diſciples, being met together, but alſo to a great number of brethren, being together with them: For this ſeemes to be yt appearing wherof th'Apoſtle Paul makes mention, 1. Cor. 15 6. where he ſays, Hee was ſeene of more than fiue hundreth brethren at once. In this appearing there are ſundry thinges to bee conſidered, As the circumſtances of time and place, the diſciples worſhipping of Him, when they ſawe Him, the doubting of ſome of them, His communicatiō with the diſciples, & ſending them out, with a commiſſion, to preach to all Nations. Appearantly this is that meeting which the Lord in His appearing to the women, enjoyned to the Apoſtles: for by the women Hee gaue th'Apoſtles a direction, to meete Him in Galilie, Matth. chap. 28. verſ. 10. According to this direction, it is ſaid, The eleuen diſciples went into Galilie, vntounto a Mountaine, where Ieſus had appointed them. So the place vvas in that Mountaine of Galilie, wherein the Lord had appointed them to meete. The time is not particularly mentioned: yet it is likelie, that as the Lord gaue a direction concerning the place; ſo did Hee alſo concerning the time of their meeting. Then this whole meeting, the time, the place, and all, is according to the direction and appointment of the Lord. Now as they keep this meeting vpō hope to ſee the Lord, according to His promiſe; ſo they are not diſappointed of their hope: The Lord is as good as His promiſe, He ſhewes Himſelfe preſent vntounto thē. Marke the leſſon: The Lord who has appointed & ordained ye meetings & aſſemblies of His owne, & has promiſed to be amongst them when they are gathered together: He diſappoints thē not of His promiſe, but ſhewes Himſelfe to be preſent with thē. This ye diſciples foūd by experience, whē they met together by His appointment, ye Lord ſhewes Himſelfe preſent vntounto thē. This ſame hauehave al ye godly foūd in al ages & ye faithful find it this day in their meetings: for albeit He ſhew not Himſelfe preſent after a bodilie manner, as here He did to His diſciples; yet He is preſent, yea, no leſſe preſent with His owne now, than He was then; but He is now preſent after a ſpirituall manner: and the faithfull find His preſence to be no leſſe powerfull, & effectuall now, than it was then: for frō whence comes this vnſpeakeable joy, comfort, and peace of conſcience, which the faithfull find in their meetings, but from the preſence of Ieſus? for except the Lord Ieſus were preſent in our ſoules by His Spirite, it were not poſſible that wee could finde ſuch a powerfull working, and ſuch ſweete motions, and alterations in them. Vaine and fooliſh men, who are touched with no ſenſe of ſin, diſdaines & ſcornes the meetings of the Saincts, they thinke them all to be but fectleſſe & for ye feſhiō, they think they feed vpō fantaſies: But ye faithful find by experience, that the preſence of Chriſt in their meetinges is ſo powerfull, & comfortable, as no tongue can vtter, nor the heart of man is able to conceiue. And thou yt contemneſt and ſcorneſt theſe meetings, thou ſhalt find one day, by ſorrowful experiēce, of how great comforts thou haſt depriued thy ſelfe: And if thy conſcience were once wakened with the ſenſe of ſinne, thou wouldeſt finde, that there were no joy, nor comfort to thy ſoule, but by theſe meetings: Then thou wouldeſt hauehave greater pleaſure to frequēt theſe meetings, thā euer thou hadſt to eat or drink when thou wereſt hungry and drie. Now when ye Lord appeares to them, what doe they? what is their behauiour? It is ſaide, When they ſaw Him, they worſhipped Him. What made them to fall downe, and worſhip Him? What ſawe they into Him? No queſtion they ſawe in Him a glorious Majeſtie. By all appearance at this time He has ſhewed himſelfe in greater glory than Hee did of before. So beholding His glorie on the one part, and their owne vnworthineſſe on the other, as Hee approaches vntounto them, they humblie fall downne, and worſhip Him. This their behauiour teaches vsus, that whereſoeuer the Lord of Glorie is preſent, there He ſhould be worſhipped and adored: His preſence requires adoration. Seeſt thou the Lord preſent with thee? Then in humilitie fall downe, and worſhippe Him. But thou wilt ſaye, I cannot ſee Him, how then can I adore Him? Th'Apoſtles ſaw His glorious preſence with their eyes, therefore they ought to hauehave worſhipped Him: but as for vsus, who liue in theſe dayes, after His aſcenſion to Heauen, we ſee Him not, and therefore how can wee worſhip Him? But I anſwere thee, It is true, thou ſeeſt Him not nowe vvith the eyes of thy bodie, but thou ſeeſt Him with the eyes of thy ſoule, thou ſeeſt Him with the eyes of faith, thou ſeeſt Him in the vvorde and Sacraments; firſt crucified, and then glorified. And if thou wilt not worſhip Him when thou ſeeſt Him here preſent in the worde and Sacraments, thou wouldeſt not hauehave worſhipped Him if thou haddeſt ſeene Him with the eyes of thy body face to face. Theſe profane bodies, vvho vvill not vvorſhip Him nowe vvhen they ſee Him preſent in the mirrour of the Goſpell, they vvill neuer gette leaue to worſhip Him in the Kingdome of Heauen. Thinkeſt thou not that the Lord is ſeene preſent in His word? What meanes Paul then, vvhen he ſayes, that an vnlearned man comming into the meetinges of the faithfull, where manie are prophecying, finding himſelfe rebuked and judged of all, and the ſecrets of his heart made man…fest, that hee will fall downe on his face, and worſhippe GOD, and ſaye plainlie, That GOD is among them indeede. 1. Corinth. Chap. 14. verſ. 24. and 25. What ſees the vnlearned man among them, that makes him to fall down and giuegive ſuch a confeſſion? No queſtion, but the glorious light of the GOSPELL ſhines into his ſoule, and Chriſt offers Himſelfe preſent to bee ſeene by the eye of faith. The faithfull this daye by experience finde in their meetings, this ſame preſence of the Lord: And therefore it becomes vsus, in all our meetinges, euer to vvorſhippe the Lord, and to ſit vvith feare and reuerence, to heare the worde, and to prepare our heartes to receiue the Holie Spirite, whome the Lord promiſes, and offers, with the preaching of the worde to all His Choſen. Againe, this their behauiour teaches vsus, what force and power there is in the glorious preſence of Chriſt Ieſus. His preſence is powerfull to humble and bowe both the bodie and ſoule of the creature. This made Paul to ſaye, that at the Name of IESƲS euerie knee ſhould bowe, both of thinges in Heauen and thinges in earth, and thinges vnderunder the earth, Philipp. chap. 2. verſ. 20. For that ſublimitie and highneſſe vvhereunto the Father hath exalted Him, is ſo effectuall and powerfull in all creatures, and of all ſortes, that either ſweetlie & willinglie it mooues them to worſhip Him in all humilitie; or elſe it breakes & bruiſes them with fearceneſſe and violence, and compels out perforce obedience of them. The ſight and ſenſe of this ſublimitie and highneſſe▪ makes the bleſſed Angels in Heauen, in all reuerence to worſhippe Him. The ſenſe of this ſublimitie, makes the Sainctes on earth, when either they ſpeake or heare of Him, reuerentlie and in humilitie to bow both their bodies and their ſoules vntounto Him. And by the contrarie, The ſight and ſenſe of this ſame ſublimitie, raiſes vp in the Deuill and his angelles, ſuch horroures and dread, as cannot bee expreſſed. The ſenſe of this ſublimitie, makes the wicked, howe proude and jollie ſoeuer they bee in their owne conceite, oft times, when they heare of Him, to quake and tremble.
The Euangeliſt Matthew notes, That notwithſtanding of their worſhipping of Him, yet ſome of them doubted. But who were theſe that doubted? Euen ſome of theſe who before worſhipped Him. And what mooued them to doubt? Apparantly that ſame that before moued them to worſhip Him, moues them alſo now to doubt: to wit, that extraordinary & vnaccuſtomed majeſty and glory wherein Ieſus appeared to them, which ſcarcely they could hauehave deemed to bee ſo great & wonderfull. And certainly, the glory of the Lord, ſitting this day in the Heauēs, at the right hand of the Father, is ſo exceeding great & wōderfull, that if it were permitted to vsus to behold it, as it is with our bodily eyes (ſuch is ye corruption of our nature) we could not but doubt whether He were ye Chriſt, who vvas ſo far humbled & abaſed in ye earth, & of whom we heard before in ye Goſpel. Beſide this cauſe, ye difficulty to belieue this article of the Reſurrectiō of ye dead ſeemes likewiſe to hauehave furthered their doubting: for indeed amōg al ye articles of our belief, there is none more cōtrary to nature, nor harder to belieue, thā this article of ye Reſurrectiō of our bodies frō ye dead. Nature can neuer be perſwaded, yt a dead body, yt has bin a prey to worms, & is reſolued in duſt & aſhes, can riſe vp againe to life. But, as of all articles there is none harder to be belieued, ſo there is none more neceſſary to ſaluatiō, nor none that brings greater conſolation. And therefore the Lord (that vve might hauehave the more full aſſurance and perſwaſion thereof) tooke great paines vponupon Himſelfe, and for the ſpace of fourtie dayes Hee remained vponupon the earth, after His Reſurrection▪ and ſundry times ſhewed Himſelfe to His Diſciples, and manie other of the Faithfull, that all occaſion of doubting might bee remooued, and ſo their joye and comfort might bee the greater.
Nowe this doubting of the Diſciples lets vsus ſee vvhat is the diſpoſition of the heartes of the Godlie, euen in their beſt exerciſes. For euen their beſt exerciſes are euer accompanied vvith a piece of doubting, of vvant, of infirmitie, &c. their vvorſhipping of GOD is vvith doubting, their prayer is vvith infirmitie, and vvauering of the minde, their meditation falles from GOD, and ſpirituall things to carnall and earthly things, their hearing of the word, is euer with ſome piece of loathing, their Faith is mixed with infidelitie: ſo that, before they can come to any great meaſure of grace, they muſt ſtriue and wreſtle through many infirmities, and ouercome many difficulties and tentations: ſo that the beſt man, euen in his beſt workes, hath no matter of rejoycing, if the Lord would enter in judgement with him. Yee hauehave heard the diſciples behauiour, now look how the Lord meetes them: Firſt, He drawes nearer to them, and then He enters in communing with them: for it is ſaid, Ieſus came and ſpake vntounto them: He approached to them, partly, that Hee might take away all occaſion of doubting from them, partly, that with the greater profite and commoditie He might inſtruct them, and that His teaching might be the more powerfull and fruitfull: for no queſtion, while He drawes nearer to them with His body, & offers Himſelfe to be ſeene more clearly with ye bodily eyes, in ye meane time He drawes nearer to them inwardly, & joynes Himſelfe by His Spirit more powerfully and familiarly to their ſoules: for this is the accuſtomed dealing of the Lord, when by the word He is purpoſed to be effectuall and powerfull in the ſoule of any man, He drawes neare them by His Spirit: whereas by the contrarie, when Hee is not of purpoſe to be effectuall by his word, in the heart, He approaches not inwardly to the ſoule, but He holds Himſelfe a farre off, and giues them only a ſhew of His power and glory outwardly a farre off.
Now followes the Lords cōmuning with His Diſciples: wherein He giues them a commiſsion, to goe out and preach to the world, baptizing them that beleeue. But before He giues them this commiſsion, by way of preface, He ſets down the ground of this commiſsion: to wit, that power and authoritie which He had: for ſayes He, All power is giuen vntounto me in heauen and in earth: for it was neceſſary that the Apoſtles ſhould be enformed of this His power and authoritie, which He had giuen Him, to the end, that knowing that infinite power, whereupon their commiſsion and Apoſtleſhip was grounded, they might the more chearefully and willingly with free heartes, and open mouthes diſcharge their commiſsion & meſſage, beeing aſſured, that they had Him, who was Lord of Heauen and Earth, to be their protectour & maintainer. Marke this, Brethren, This Miniſterie of the Goſpell, albeit it be but a ſort of ſeruice in the Church of God (it is no Lordſhip) and albeit men count very baſely of it, and eſteeme it of all callings in the world, to be the moſt vile and contemptible: yet it is grounded vponupon ſuch a power as farre ſurpaſſes all the power of all the Kings and Monarches of the earth: and it is the Lordes will, that both the Miniſters themſelues, and likewiſe the people that heares them, hauehave their eyes fixed, and be exerciſed continually in the contemplation and conſideration of that incomprehenſible and infinite power, whereupon this Miniſtrie is grounded: to the end, that both the Miniſters may the more chearfully and couragiouſly diſcharge their calling, and alſo the people that heare them be not offended, nor ſtumble at the baſeneſſe of this outward forme of the miniſterie, not meaſuring the Majeſtie and glory of the Goſpell, preached vntounto them by the outward ſhew and forme which they ſee, but by the infinite and incomprehenſible power of the Lord, whereupon it is grounded. Next, it is to bee marked that Hee ſayes, All power is giuen me, not in heauen only, but alſo in earth: He joynes them both together, and that for the comfort of His Apoſtles, whom Hee was to ſend out, and of the Miniſters who were to follow them to the end of the world: for when He ſayes, that all power was giuen to Him in the earth, it ſerues to encourage the Apoſtles, and all Miniſters in the Church faithfully and chearefully to diſcharge their calling, ſo long as they remaine heere in the earth, and grounding and anchoring themſelues vponupon that infinite power which the Lord Ieſus hath vponupon the earth, to ſtriue and fight couragiouſly and boldly againſt the aſſaults of Sathan, againſt the allurements of ſinne, againſt the feare and terrour of trouble and perſecution, & againſt the manners and behauiour of this vnthankfull world, as aſſured, that His almightie power in the earth, ſhall guarde & defend them in their calling, ſo long as the Lord hath a worke adoe with them. Againe, when Hee ſayes, that all power was giuen to Him in Heauen, it ſerues to comfort the Apoſtles & Miniſters vponupon the hope of a reward, that after they hauehave diſcharged their dutie in their calling, & after they hauehave ſtriuen againſt all difficulties, & hath ouercome all tentations, at laſt they ſhould waite for the Kingdome of Heauen, where they ſhall reſt from their labours, & enjoy the preſence of their Lord & King for euer, 1 Cor. 15.19. Jf in this life only we hauehave hope in Chriſt, of all men we are the moſt miſerable: By the which words, He meanes, if the power of Ieſus Chriſt, whereupon wee repoſe & anchore our ſelues, extended no further, than within the bounds of this preſent life, then our eſtate & condition of all men were moſt miſerable: yet ere we leaue theſe words, it is to be conſidered, what maner of power this is, whereof he ſpeakes, & whereupon their Apoſtleſhip is groūded: that ye may vnderſtand this the better, ye muſt conſider, that there is a twofold power in the Lord Ieſus the Sonne of God: the firſt is heritably, the other purchaſed: The firſt He hath as the Sonne of God, equall with the Father, before the foundations of the world were laide, & of this He ſpeakes in His Prayer to His Father before His Paſsion: Father, glorifie me with thine owne ſelfe, with that glory which I had with thee, before the world was, Ioh. 17.5. The other, the Sonne of God, Ieſus Chriſt purchaſed to Himſelfe for our cauſe, when Hee made Himſelfe of no reputation, and tooke on Him the forme of a ſeruant, humbled Himſelfe, and became obedient to the death, euen to the death of the Croſſe: for the Lord then exalted Him highly, and gaue Him a Name aboue eueryevery Name, that at the Name of Ieſus eueryevery knee ſhould bow, both of things in heauen, and things in earth, and things vnderunder the earth, Philip. 2.6. Heere the Apoſtle ſpeakes of that power, which Hee as a Mediatour, acquired by His perfect obedience in all things, and of this acquired power it is which the Lord ſpeakes in this place: for frō this power which He purchaſed to Himſelfe, by His obedience in our fleſh, proceedes the Goſpel: from this power proceedes the Miniſterie in the Church: from this power proceedes Saluation to the world: for that heritāble power which the Sonne of God, had with the Father from all eternitie, without the manhead of Chriſt, and His acquired power by His obedience, would neuer ſerue to bring life & Saluation to ſinners.
Nowe to come to the ſending out of the Apoſtles: Hee ſayes, Goe therefore and teach all Nations, baptizing them: In theſe wordes Hee giues them their commiſsion, and committes vntounto them the Miniſterie, and office of the Apoſtleſhip, commanding them to goe foorth to all Nations, to teach and baptize them: for the Lord ſets downe here diſtinctly three points of their calling: Firſt, yt they ſhould goe foorth to all Nations of the world not holding themſelues within ye narrow boūds of ye land of Iudea, as they did before: Next yt they ſhould preach ye Goſpel: thirdly, yt they ſhould baptize, that is, yt by baptiſme they ſhould ſeale vp yt Goſpel which they had teached before, But to whō ſhould they go out? to whō ſhould they preach? Whome ſhould they baptize? Not the Jewes only, but all Nations: & Marke ſayes, Goe yee into all the world, and preach the Goſpell to eueryevery creature: As if He had ſaid, My power is extended to all Nations, to eueryevery creature: and therefore this my Goſpell, & your Miniſterie, whereby my power is manifeſted and declared to all, muſt likewiſe bee extended to all creatures in the world. Theſe words of the Lord furniſhes vsus ſundrie leſſons for our inſtruction: Firſt, we may learne heere, that this office of the Apoſtleſhip, which the Lord committes to His Diſciples, is not a bare ſtile of honour, No, but it is a laborious and painefull charge and calling: they are commanded to goe out into the worlde, to preach diligently the Goſpell to eueryevery creature. The Pope, his Cardinalles and Biſhops, vaunt & bragge, that they are the ſucceſſours of the Apoſtles: they clame this as a ſtile of honour to themſelues: but in the meane time they refuſe to vndertake any paines and trauell for mans ſaluation, as the Apoſtles did: theſe idle bellies liue in carnall ſecuritie and ſenſualitie, taking their pleaſure and paſtime, and deceitfully gather in to themſelues the ſubſtance of the world, and commit the charge of Preaching to Vicares and Curates, as if the Goſpell were too baſe an exerciſe for them, and a thing whereof they had juſt occaſion to be aſhamed: and therefore let them clame what ſtiles they liſt to themſelues, they are nothing leſſe than ſucceſſours to the Apoſtles: Next, theſe wordes lets vsus ſee, that there are two points of ye Miniſterie: for ye Lord giues His Apoſtles commiſsion to preach the Goſpell, & to baptize: ſo the Miniſters hauehave theſe two things enjoyned vntounto them: to preach the word, & to miniſter the Sacraments: we heare nothing ſpoken here of offering of a Sacrifice, either bloody, or vnbloody, or of a Prieſthood: and no queſtion, if there had bene ſuch a thing, or at leaſt, if it had bene a matter of ſuch importance, & ſo neceſſarie, as the Pope & his ſhauelings ſay, the Lord would altogether hauehave misknowne it, & paſſed it ouer with ſilence, but He would hauehave ſpoken ſomething of it to His Apoſtles: ſo it is but a follie & vanitie, to thinke, that ſince Chriſt hath once offered Himſelf a propitiatory Sacrifice for ye Redemption of the world, that now there remaines any propitiatory Sacrifice in the Church. The Lord hath put an end to them all by His death & Sacrifice: there is no Prieſthood cōmitted either to the Apoſtles before, or to the Miniſters now, but that, whereby ye preaching of ye word they offer the ſoules of men & womē in a Sacrifice to ye Lord: Away with that deuiliſh ſacrifice of ye Maſſe, whereby the Pope and his Clergy deceiues the world, making men beleeue, that daylie they offer vp Chriſt againe, as a propitiatorie ſacrifice to the Father, for the ſinnes of the quicke and the dead. No, there is no propitiatorie ſacrifice nowe left to the Kirke. That ſacrifice which the Lord once offered vponupon ye croſſe, is ſufficient & perfect enough, to take away the ſinnes of ye world. Thirdly, theſe words teach vsus, ye theſe two poincts of the calling of the Miniſtery, Teaching & Baptizing, were not cōmitted to diuerſe & ſundry perſons; but both were cōmitted to one & ye ſelfe ſame perſon. So that he who is ordained to preach, is ordained to baptize: and he who cānot preach, has no power nor libertie granted him of the Lord, to baptize: and if hee baptize, he does it without the Lords commandement, he has no warrant of Him: and therfore his doing is but a profanation of that Holie Sacramēt of Baptiſme. This baptizing of infants, which is miniſtred by priuate men, has no warrant nor allowāce of God, much leſſe that which is done by women. Fourthly, out of theſe words we may learne, what order ought to be kept in the miniſtring of Baptiſme to wit, the word muſt be firſt preached, the couenant of grace and the glad tidings of ſaluation muſt be firſt opened vp vntounto vsus: and then Baptiſme ſhould be miniſtred, to ſeale vp that ſame word and couenant, which before was preached. Wherefore ſerues Baptiſme, except firſt the word be preached? Baptiſme is a ſeale. And what ſerues ye ſeale for, if there be nothing to be ſealed? Wherefore can it ſerue, if the charter of the word preceed not. Therfore, except the preaching of the couenant of grace preceede, Baptiſme is nothing, but an vnprofitable ceremony, and a dead element. Nowe in whoſe name ſhould this Sacrament of Baptiſme be miniſtred? The Lord ſayes, IN THE NAME OF THE FATHER, AND OF THE SONNE, AND OF THE HOLY GHOST: That is, Yee ſhall baptize, by the authoritie & power of the Father, the Sonne, & of the Holy Ghost. Whereof we hauehave to learne, That the power & efficacie of Baptiſme depends neither vponupon the power of the Miniſter, who baptizes, nor vponupon the force nor power of the words pronounced by the Miniſter in Baptiſme, as if there were any ſuch power or operation in the wordes, as the Papiſts falſely attribute vntounto them: but all the force & efficacie of Baptiſme depends vponupon the power of God only. And therefore, it is the duety of him who is baptized, to lift vp his eyes & his heart to Heauen, and to craue the bleſſing & efficacy thereof from God only. Next, it would be noeed, yt He ſayes not in a generall tearme, Baptiſe in the name of God: but Hee ſayes diſtinctly, Baptiſe in the Name of the Father, and of the Sonne, and of the Holy Ghost. Therefore it is the duety of him who is baptized, not to content himſelfe with a confuſed knowledge and conſideration of God, but hee ought to behold that glorious Majeſty, & yt incomprehenſible eſſence diſtinctly in the Trinitie of the perſons: that is, three diſtinct perſons in one Godhead: for faith is a diſtinct & a cleare knowledge & apprehenſion of the Majeſty of God: for whoſoeuer truely and ſincerely beleeues, & puts his confidēce in God, he finds ſenſibly by experiēce, that all good things flowe firſt from the Father, as the fountaine of all grace and goodneſſe, through the Sonne, as Mediator, by whom all grace is conueyed and cōmunicated vntounto men: and by the Holie Ghoſt, who powerfully & effectually works all grace in ye heart. Laſt, we ſee here a cleare and a plaine naming of the three diſtinct perſons of the Godhead, the Lord names diſtinctly, The Father, the Sonne, & the holy Ghoſt. In all the Old Teſtament, we will not reade ſo plaine & cleare a diſtinction of ye three perſons of ye Godhead. Then learne here, that Ieſus Chriſt the Sonne of God brought firſt of all into the world a diſtinct knowledge of God: and that He firſt of all diſtinctly named, The Father, the Sonne, and the Holy Spirit. Indeed it is true, that God was knowne in the Trinitie of perſons in ſome ſorte by the Fathers, who liued vnderunder the Old Teſtament, before Chriſts manifeſtation in the fleſhe: but the knowledge which they had was obſcure and confuſed, in reſpect of that knowledge which IESVS brought into the worlde at His comming: but chiefely this diſtinct knowledge of the three perſons of the Godhead, was manifeſted after Chriſtes Reſurrection from the dead, and His Glorification: for Chriſt glorified, is chiefely the image of the vnuiſible God, and the brightneſſe of His glorie, and the engrauen forme of His perſon. And from Chriſt glorified, eſpecially proceedes th'effectuall operation of the Holy Spirit, in the ſoules of His Elect. All tendes to this, To let you ſee, that the cleare and diſtinct knowledge of the Godhead, in the Trinitie of the perſons, proceeded chiefely from the Kingdome of Chriſt, and from His glory. Nowe to this God, one in eſſence, in three perſons, The Father, the Sonne, and the Holie Spirit, be all praiſe, honour and glorie for euermore, Amen.