Upon these two differences it must follow, that whilst the Church was in her infancy, under the Rudiments of the Law, the Fathers seeing by that dark and dim light, neither could their knowledge be so perfect, nor were the Graces dealt unto them so plentiful, and so many. The Evangelist teacheth it excellently, John 1. 14, 15, 16, 17. comparing the Ministry of Moses which stood in Rites and Ordinances, with Christ and his Ministry. The aDivine Majesty, saith he, that shone in Christ, the Resplendence of his Fathers Glory, even as we consider him clothed in our flesh, was conspicuous ⟨p. 389⟩to the World in two eminent Virtues, Grace and Truth, which he had, not in measure, nor by participation, but the whole nature and fullness of them. bWhereunto John Baptist himself bare record, highly magnifying the Person and Office of Christ above his own: Who, though he were in the number of his Auditors, and did follow him, (as Scholars use to come behind their Master) yet had the precedence, and was infinitely preferred before him; for so his worth and excellency, far beyond Johns, did require. But both these virtues, really residing in himself, he hath been pleased to communicate unto us in large and abundant manner: first, touching Grace: cFrom, the fullness of Christ anointed with the substance of it, we receive grace for grace: the same very grace, & all the graces that are in him, though not in the same measure, as the Wax doth the print of the Seal, print for print: and the child the fathers lineaments, limb for limb. dWhereas the Law (the Ceremonial Law) delivered by Moses, having but a shadow of good things to come, was not able to set a lively print, and to stamp grace upon them, Heb. 10. 1.
Vpon these two differences it must follow, that whilest the Church was in her infancie, vnder the Rudiments of the Law, the Fathers seeing by that darke and dimme light, neither could their knowledge be so perfect, nor were the Graces dealt vnto them so plentifull, and so many. The Euangelist teacheth it excellently, Iohn 1. 14, 15, 16, 17. comparing the Ministerie of Moses which stood in Rites and Ordinances, with Christ and his Ministerie. The aDiuine Maiestie, saith he, that shone in Christ, the Resplendence of his Fathers Glorie, euen as wee consider him clothed in our flesh, was conspicuous ⟨p. 389⟩to the World in two eminent Vertues, Grace and Truth, which hee had, not in measure, nor by participation, but the whole nature and fulnesse of them. bWhereunto Iohn Baptist himselfe bare record, highly magnifying the Person and Office of Christ aboue his owne: Who, though he were in the number of his Auditours, and did follow him, (as Schollers vse to come behind their Master) yet had the precedence, and was infinitely preferred before him; for so his worth and excellencie, farre beyond Iohns, did require. But both these vertues, really residing in himselfe, he hath beene pleased to communicate vnto vs in large and aboundant manner: first, touching Grace: cFrom, the fulnesse of Christ anointed with the substance of it, wee receiue grace for grace: the same very grace, & all the graces that are in him, though not in the same measure, as the Waxe doth the print of the Seale, print for print: and the childe the fathers lineaments, limme for limme. dWhereas the Law (the Ceremoniall Law) deliuered by Moses, hauing but a shaddow of good things to come, was not able to set a liuely print, and to stampe grace vpon them, Heb. 10. 1.
- aVerse 14.
- bVerse 15.
- cVerse 16.
- dVerse 17.
