people how-ever it be controverted by others yet they are not considerable All that are the children of the Church that have their eyes open they confesse it to be so and wonder at it as a Great Mysterie they without all doubt and controversie embrace it Things are not so cleare in the Gospel that all that are sinfull and rebellious may see whether they will or no For then it were no great matter to have Faith it were no great matter to be a Christian and then men could not be rebellious because things would be so cleare Things are not so cleare in the Gospel that they take away all rebellion and that it is not a grace to see that they are cleare to those that are disposed and have sanctified soules they are without controversie and things are sayd to be in Scripture as they are to those that are holily disposed The immortalitie of the soule it is cleare by reason from Nature yet notwithstanding ill disposed soules will not be convinced of the soules immortalitie but live and dye like Atheists in that particular The reason is cleare but it is not cleare to a lumpish ill-disposed perverse soule Therefore God doth carry the manifestation of Evangelicall Truths especially that they may be cleare to those whose eyes are open and not to others not because they are not cleare to them if their eyes were open but because they oppose them and rayse up rebellion and stubbornesse of heart against them It is an undenyable argument to proove the Scripture to be the Word of God to a wel-disposed soule but come to another and he will never leave cavilling Yet a man may say without controversie it is the Word of God because it is so to a sanctified soule other persons are not considerable in divine things Therefoâ—e the Apostle speakes of them as they are to Gods people without controversie Hence then we may know who is a true Christian hee that brings a firme assent to Evangelicall Truths that they are Great without controversie But is there no staggering is there no formido contrarij is there no feare that it may be otherwise Yes but in Faith as farre as it is Faith there is no doubting no contrarietie for staggering and wavering is contrarie to the nature of Faith and beleeving but because there are two contrarie Principles alway in a beleever therefore there is doubting in a beleever and wavering Therefore we are exhorted to grow more and more and the end of the Ministerie is not onely to lay the foundation of a beleever at the first but to build them up that they be not carryed away with every vaine Doctrine It is a Truth confessed to be true for Divine Truths are conveyed in an Historie in the Historie of the Gospel and what ground have wee to call them in question more then the storie of Thucydides or the storie of Livie or such like we take them because they are the Histories of such Times so the Mysterie of the Gospel is without controversie because it is a Mysterie in a Historie In this respect a man is more unreasonable that denyes it then he that denyes Livies Booke to be Livies or Tacitus to be Tacitus No man calls these into question why should we question this that is the Mysterie of Godlinesse set downe in the Historie of Christ of his Birth his Life and Death c. But not to presse that further I will onely make that use of it that a great Scholar in his time once did upon the point a noble Earle of Mirandula If there be no calling these things into question if they have beene confirmed by so many Miracles as they have beene in a strict sense why then how is it that men live as if they made no question of the falsehood of them what kind of men are those that live as if it were without controversie that Christian Truths had no truth at all in them Mâ—n live so carelessely and prophanely and slight and scorne these great Mysteries as if they made no question but they are false the lives of men shew that they beleeve not this That it is out of question true to give an instance or two If a man were to go through a storme for some great matter if he did beleeve he should have some great preferment would he not adâ—enture Certainely he would Those therefore that will not venture any thing for this excellent Treasure this unsearchable Treasure for his interest in the Gospel doe they beleeve it He that will not part with a penny for the gayning of a thousand pound doth he beleeve that he shall have so much Certainely he doth not there is such a disproportion betweene that that he parts with and that that is promised that if he did beleeve it his heart would yeeld and assent to it he would redeeme it with the losse of such a pettie thing much more in this case having such an excellent Treasure propounded Those therfore that will deny themselves no lust that will part with nothing for Christs sake doe they beleeve these things that the Apostle sayth are without controversie Certainely they doe not for there is a lesse disproportion in the things I named befoâ—e then betweene any earthly thing and the great good things we have discovered here in the Mysteries of Salvation Therefore we may see by this There is little faith in the World Againe in that he sayth without controversie or confessedly Great is the Mysterie of Godlinesse here we may know then what Truths are to be entertained as Catholike universall Truths those that without question are received Then if the question be which is the Catholike Truth Poperie or our Religion I say not Poperie but our Religion I proove it from hence That which without controversie all Churches have held from the Apostles time yea and the adversaries and opposites of the Church that is Catholike But it hath beene in all times and in all Churches even among the adversaries held the positive points of our Religion That the Scripture is the Word of God That it is to be read That Christ is the Mediator That Christ hath reconciled God and man c. all the positive parts of our Religion have beene confessed without controversie ever since the Apostles times of all Writers and are still even among the Papists themselves for they hold all the positive points that we do They hold the reading of the Scripture but not in the Mother Tongue They hold that the Scripture is the Word of God but not alone but traditions also That Christ is Mediator but not alone so they adde their part but they hold the positive parts that we hold Therefoâ—â— I ground that from the Text That which without controversie hath beene held in all times and ages of the Church and without controversie held by our selves and the adversaries it is more Catholike and generall
so Truth eates up all opposite errours whatsoever See but in experience wheresoever Truth is planted the Gospel and Ordinances and Religion of God how Satan falls downe like Lightning and Antichrist falls But this by the way to give a lustre to the other There are many other Mysteries besides the Mysterie of iniquitie in Poperie every Trade hath its Mysterie and there are Mysteries and secrets of State But this is the Mysterie of all Mysteries that we should give our selves most of all to understand therefore it is sayd to be a Great Mysterie That is the adjunct It is a Great Mysterie And here I might be endlesse for it is not onely great as a Mysterie that is there is much of it concealed but it is a great and excellent Mysterie if we regard whence it came from the Bosome of God from the Wisedome of God If we regard all that had any hand in it God the Father Sonne and Holy-Ghost the Angels attending upon the Church the Apostles the Pen-men Preachers and Ministers the publishers of it it is a great Mysterie If we regard the end of it to bring together God and man man that was fallen to bring him backe againe to God to bring him from the depth of miserie to the height of all happinesse a great Mysterie in this respect Againe it is great for the manifold wisedome that God discovered in the publishing of it by certaine degrees first in Types then after he came to Truths first in Promises and then performances First the Iewes were the Church of God and then comes in the Gentiles a sweet manifold and deepe wisedome it was a great Mysterie in the manner of conveying of it from time to time from the beginning of the world Againe it is a great Mysterie for that it workes for it is such a Mysterie as is not onely a discoverie of secrets but it transformes those that know it and beleeve it We are transformed by it to the likenesse of Christ of whom it is a Mysterie to be as he is full of grace It hath a transforming changing power it gives spirituall sight to the blind and spirituall eares to the deafe and spirituall life to the dead whatsoever Christ did in the dayes of his flesh to the outward man that he doth by his Spirit to the inward man even by the publicaâ—ion of this Mysterie wonders are wrought by it daily If we consider any part of it Christ or his Church or any thing it is a Mysterie and a great Mysterie it must needs be great that the very Angels desire to prie into If we regard those that could not prie into it as it is 1 Cor. 2. that the wise men of the world understood nothing of it Where is the Philosopher c. There are no parts in the world that could ever enter into this it is above the sharpest wit the deepest judgement the reachingest head they are all nothing here it is a great Mysterie it is a depth above all depths of naturall parts whatsoever it is a wondrous depth it hath all dimensions the depth and height of the love of God in Christ and the unsearchable riches of Christ sayth the Apostle Paul Againe it is a great Mysterie because it makes us great it makes Times great and the persons great that live in those times What made Iohn Baptist greater then all the Prophets and others in those times Because he saw Christ come in the flesh What made those after Iohn Baptist greater then he They saw Christ ascend gloriously that Iohn Baptist did not So persons and Times are more or lesse glorious as they have greater or lesse manifestation of this Mysterie Great is that Mysterie it selfe that makes all things great that makes Times and persons great What made the Times of Christ so great Happie are the eyes that see that that your eyes see and the eares that heare that that your eares heare Why Because the Messias was come What made the second Temple greater then the first The first which was Salomons Temple was more magnificent then the other Oh it was because Christ came in the time of the second Temple and taught there So it is the manifestation of Christs Truth that makes Times and places glorious Will he not make the soule glorious then where he is Certainely he doth What makes these Times glorious but that we have unthankfull darke hearts or else we would acknowledge they are blessed times that all of us have in under the Gospel what makes them so glorious the glorious Gospel that shines in these Times out of Aegyptian darkenesse of Poperie Little thankfull are we for it and that threatneth a remoovall of the Gospel for being great things and dis-esteemed and under-valued men living under the Gospel as bad as under Paganisme will God continue these great things among us to be thus vilified and dis-esteemed Let us take heed therefore that we set a higher price on Religion it is a Mysterie and a Great Mysterie therefore it must have great esteeme it brings great comfort and great priviledges It is the Word of the Kingdome it is a glorious Gospel not onely because it promiseth Glory but it makes the soule glorious more excellent then other persons Let us rayse a greater esteeme in our hearts of this excellent Truth it is a great Mysterie Againe it is a great Mysterie oif compared to all other Mysteries Creation was a great Mysterie for all things to be made out of nothing order out of confusion for God to make man a glorious creature of the dust of the earth it was a great matter but what is this in comparison for God to be made man It was a great and wondrous thing for Israel to be delivered out of Aegypt and Babylon but what are those to the deliverance out of Hell and damnation by the Gospel What are the Mysteries of Nature the Miracles of Nature the Loadstone c. to these supernaturall Mysteries There are Mysteries in the providence of God in governing the World Mysteries of Satan Mysteries of iniquity that deceive the World the wise men of the World all wonder at the Beast a Great Mysterie but what are all Mysteries either of Nature or Hell to this Great Mysterie I might be endlesse in the point First of all learne hence from blessed S. Paul how to be affected when we speake and thinke of the glorious Truth of God that we should work upon our hearts to have large thoughts large expressions of it S. Paul thought it not sufficient to call it a Mysterie but a Great Mysterie he doth not onely call it Riches but unsearcheable Riches So when he speakes of the fruits of the Gospel what strange words the Scripture hath Peace of Conscience that passeth understanding and â—oy unspeakable and glorious Wee are brought out of Darknesse into marvellous Light As if all things were
but this shall be sufficient for this time and Text. FINIS THE CHVRCHES RICHES BY CHRISTS POVERTY By The late Learned and Reverend Divine RICHARD SIBBS Dr. in Divinity Master of Katharine-Hall in Cambridge and sometimes Preacher at GRAIES-INNE Luke 9.58 The Sonne of man hath not where to lay his head EPHES. 2.7 That in the ages to come he might shew the exceeding riches of his grace c. LONDON Printed by R. Badger for N. Bourne at the Royall Exchange and R. Harford at the gilt Bible in Queenes-head Alley in Pater-Noster Row 1638. THE CHVRCHES RICHES BY CHRISTS POVERTY 2. COR. 8 9. For yee know the grace of our Lord Iesus Christ that though he was rich yet hee became poore for your sakes that yee through his poverty might be rich THE nature of man is very backward to doe good our hearts being like to greene wood that hath but a little fire under it that must bee continually blowne up so those sparkes of grace that are in us must bee stirred up Therefore the Apostle being to stirre up these Corinthians to beneficence and bounty towards the poore he labours to enforce it by many reasons in this and the next Chapter Man being an understanding creature God would have what we doe in matters of religion to proceed from principles becomming men and christians therefore hee sets us upon duties from reasons and because examples together with reasons are very forcible therefore the Apostle after many forcible reasons to bee liberall to the Saints hee joynes examples first of the Macedonians that were a poorer people then the Corinthians to whom the Apostle now wrote But because people are not so comfortably lead by the example of equalls or inferiours they thinke it a kinde of upbraiding of them accounting themselves as good or better then they therefore the Apostle leaves exhorting them from the example of the Macedonians that were poorer and propounds an example beyond all exception the example of CHRIST himselfe hee stirres them up to bounty and goodnesse by the example of him who is goodnesse it selfe you know the grace of our LORD IESUS CHRIST who though he were rich he became poore c. As if hee should have said if the example of the poore Macedonians will not moove you to give bountifully yet let the example of our SAVIOUR hee was rich yet hee became poore to enrich you therefore you must not thinke much to bestow somewhat on his poore members Examples have a very great force in mooving especially if they bee examples of great persons and those that love us and we them and that are neare us The example of CHRIST it is the example of a great person and one that loves us and whom wee ought to love againe therefore the Apostle propounds that Hee might have alledged the precept of CHRIST there are many commands that CHRIST gives of bounty and liberality to the poore Bee mercifull as your heavenly Father is mercifull and give freely looking for nothing againe and the poore yee shall have alwayes with you But because example hath a more allureing power it moves more freely precepts have a more compelling force therefore herein hee followes the streame of our disposition which rather desires to bee easily drawne then to bee forced and pressed hee brings not the precept but the example of CHRIST For you know the grace of our LORD IESUS CHRIST c. The poynts considerable in the words are First of all that Christ was rich There is no question to be made of this truth Christ was rich because hee was the second Person in Trinity the Soone of God the Heire of Heaven and earth rich every way When he was poore he was God then though he covered his God-head with the vayle of humanity with our base and beggerly nature that he took upon him hee was alway rich But especially this hath reference to what he was before he tooke our nature he was rich because he was God and indeed God onely is rich to purpose independently and eternally rich Riches imply among other things plenty and plenty of precious and good things and propriety they must bee good things that are our owne Christ had plenty of excellent things and they were his owne he was not onely rich in treasure as he saith gold is mine and silver is mine but heaven and earth that containes all treasures are his The earth is the Lords and the fulnesse thereof and it is he that made the heavens hee that made heaven and earth must needs be rich nay if there were neede he can make a thousand heavens and earthes hee is not onely mighty but Almighty not onely sufficient but Al sufficient he can doe what may be done he can doe what he hath done and more then he hath done and more then we can conceive hee can remove all difficulties that hinder him he is rich in power and wisedome every way The poynt is very large but it is not so pertinent to the text to shew what he was in himselfe but what hee was for our sakes therefore I will bee shorter in it Hence then you see that Christ was before hee was exhibited hee did good before he appeared hee was rich before he tooke our nature upon him hee was God before hee was man Against the cursed heresie of Arius which I will not now rake up againe but undoubtedly you see here a good ground of that grand Article of our faith Christ was God before hee tooke our nature hee came therefore hee was before hee came he was sent therefore he was before he was sent he was God before hee was God manifest in the flesh In Phil. 2.6 it is largly and excellently set downe Let the same minde bee in you that was in Christ Iesus who being in the forme of God thought it noe robbery to bee equall with God but hee was made of no reputation hee tooke upon him the forme of a servant and was made in the likenesse of man hee was found in the fashion of man he humbled himselfe and became obedient to death even to the death of the Crosse therefore God hath highly exalted him and given him a name above all names It is a large Comment and explication upon this text hee was God hee thought it no robbery to bee equall with God The Divels which were Angels before they fell would be Gods by usurpation and robbery they were not content in the place they were in but they would be Gods independent of themselves it was robbery for them to doe it therefore from that high place of excellency they were throwne downe to the lowest hell of Angels they became Divels but Christ was God not by usurpation and robbery against Gods will but he was God by nature hee was rich by nature he thought it no robbery no disparagment nor usurpation to be equall with God hee did God no wrong in it Therefore
a wise Master-builder yet according to the grace that was given unto him which was indeed like that of Elisha in regard of the other Prophets 2 King 2.9 the elder Brothers Priviledge a double portion he was still taking all occasions to lay well the foundation and that in one of the most eminent Auditories for Learning and Pietie that are in the Kingdome They that were his constant Hearers know this well they that were not may see it by these his Sermons now published reduced as was deemed most fit into four severall Treatises wherein as the season required he still tooke the opportunitie of instructing his Hearers in this great Mysterie of our Religion The Incarnation of the Sonne of God one of the chiefe Fundamentals of our Faith one of the chiefe of those Wonders in the Mercy-Seat which the Cherubins gaze at which the Angels desire to prie into 1 Pet. 1.12 And indeed by reason he spake at severall times and by occasion of so many severall Texts of Scripture concerning this subject there is scarce any one of those incomparable benefits which accrew to us thereby nor any of those holy impressions which the meditation hereof ought to worke in our hearts which is not in some place or other sweetly unfolded In the first Treatise the Mysterie it selfe is indeed chiefely opened and is therefore called The Fountaine unsealed the rest as in so many streaâ—es convey to us that Water of Life which issueth from thence teaching us how to improve the knowledge hereof to the glory of God and the spirituall enriching of our owne soules The noted Humilitie of the Author I now the lesse wonder at finding how often his thoughts dwelt on the Humiliation of Christ. If we that now reade them be not changed into the same image from glory to glory it will be our owne fault This take from me the Treatises following are published by Copies of his Sermons which himselfe approoved and appointed and that by subscribing his owne hand purposely to prevent imperfect Copies Embrace them therefore as truly his and the Lord so raise up thy heart in the carefull perusall hereof that thy profiting may be seene of all Thine in the Lord Jesus A. JACKSON Lond. Woodstreet April 18. 1638. THE CONTENTS OF THESE ENSVING TREATISES THE SUMME OF THE first TREATISE GOdlinesse what page 4 The Gospel a Mysterie why 10 Religion why persecuted 14 How to carry our selves in Religion 15 To blesse God for Mysteries 19 Not to set on them with humane parts 20 Mysteries of Religion above reason 22 Not to despaire of learning Religion 23 Not to slight Divine Truths 24 Godlinesse a great Mysterie why 34 How to be affected with it 38 To endevour to learne it 42 Godlinesse a Mysterie without controversie ibid. Men live not worthy these Mysteries 45 What Truth to account Catholike 47 Of God manifest in the flesh 50 Christ justified in the Spirit 70 Christ seene of Angels 93 Christ preached to the Gentiles 114 Christ beleeved on in the World 137 Christ received up in glory 164 THE SUMME OF THE second TREATISE ANgels an Host why 205 Of glorifying God 216 The greatnesse of the glory of Redemption 222 How to know whether we glorifie God 232 Hindrance of Gods glory 238 How to come to glorifie God 243 Whence peace comes 252 Peace wrought by Christ why 258. How to know our peace with God 262 How to maintaine Peace with God 269 Motives to stirre up to this peace 273 Gods good will the ground of all good 282 Why God loves us in Christ 286 How to know Gods love to us 288 THE SUMME OF THE third TREATISE CHrist was rich 5 Christ God why 9 Christ became poore 10 Particulars of Christs poverty 13 Christs poverty our riches 16 What riches we have by Christ. 18. Why we are enriched by Christs poverty 22 Riches by Christ what 26 Abasement of out ward riches 35 How to iâ— prove the riches of Christ. 41 How to know we are in Gods favour 53 Grace may be knowne 55 Example of Christ should move us to good workes 62 How to profit by Christs example 63 Motive to follow Christs example 66 Manner of doing good 70 THE SUMME OF THE fourth TREATISE THEre is difference of people 83 God will have some in the worst times why ibid. Comfort that God will have a Church when we are gone 85 Gods children but few 86 God hath a speciall care of those few 88 Gods Church and children afflicted in the world and why 94 Outward povertie a helpe to povertie of spirit 98 Providence serviceable to predestination 105 Spirituall poverty what it is not 106 What it is 107 Degrees of this povertie ibid. Before conversion 108 After conversion 113 Signes of spirituall povertie 120 How to come to spirituall povertie 128 God trusted as he is knowne 134 Evidences of trust in God 137 How to come to trust in God 148 FINIS THE FOVNTAINE OPENED OR THE MYSTERIE OF GODLINESSE REVEALED BY The late learned reverend Divine RICH. SIBS Doctor in Divinitie Master of Katherine Hall in Cambridge and sometimes Preacher at GRAYES-INNE JOEL 3.18 And a Fountaine shall come forth of the House of the Lord and shall water the valley of Shittim EPHES. 3.3 He hath made knowne the Mysterie unto me which in other ages was not made known unto the sonnes of men LONDON Printed by E. Purslow for N. Bourne at the Royall Exchange and R. Harford at the gilt Bible in Queenes-head Alley in Pater-noster-Row 1638. THE FOUNTAINE OPENED OR The Mysterie of Godlinesse REVEALED 1 TIMOTHY 3.16 And without Controversie Great is the Mysterie of Godlinesse God manifest in the flesh Iustified in the Spirit Seene of Angels Preached unto the Gentiles Releeved on in the World Received up to Glorie THERE are two things that God values more then all the World besides the Church and the Truth the Church that is the Pillar and ground of Truth as it is in the former Verse the Truth of Religion that is the Seed of the Church Now the blessed Apostle S. Paul being to furnish his Schollar Timothie to the Ministeriall Office he doth it from two grounds especially from the dignitie of the Church which he was to instruct and converse in and from the excellencie of the Mysteries of the Gospel that excellent Soule-saving Truth hereupon he doth seriously exhort Timothie to take heed how he conversed in the Church of God in teaching the Truth of God The Church of God it is the House of God a companie of people that God cares for more then for all mankind besides for whom the World stands for whom all things are It is the Church of the living God the Pillar and ground of Truth And for the Truth of God that must be taught in this Church that is so excellent a thing that we see the blessed Apostle here useth great words high stiles loftie expressions concerning it As the matter is high and great so the
holy Apostle hath expressions sutable a full heart breeds full expressions As no man went beyond S. Paul in the deepe conceit of his owne unworthinesse and of his state by nature so there was no man reached higher in large and rich thoughts and expressions of the excellencie of Christ and the good things we have by him as we see here setting forth the excellencie of the Ministeriall Calling being to deale with Gods Truth towards Gods people he sets forth Evangelicall Truth gloriously here Without controversie great is the Mysterie of Godâ—linesse God manifest in the flesh c. In these words then there is a Preface and then a particular explication there is the Fountaine or Spring and the streames issuing from it the Root and the Branches there is as it were a Porch to this great House Great Buildings have faire entrances so this glorious description of the Mysteries of the Gospel it hath a faire Porch and entry to it Without controversie great is the Mysterie of Godlinesse Then the Fabrick it selfe is parcelled out in six particulars God manifest in the flesh Iustified in the Spirit Seene of Angels Preached unto the Gentiles Beleeved on in the World Received up to Glorie First for the Preface whereby he makes way to rayse up the spirit of Timothie and in him us unto a reverent and holy attending to the blessed Mysteries that follow Without controversie great is the Mysterie of Godlinesse In this Preface there is first the thing it selfe Godlinesse Then the description of it it is a Mysterie And the adjunct it is a great Mysterie And then the seale of it it is a great Mysterie without all controversie by the confession of all as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there are none that ever felt the power of godlinesse but they have confessed it to be a great Mysterie Godlinesse is a Mysterie and a great Mysterie and it is so under the seale of publike confession to observe somewhat from each of these Godlinesse Godlinesse is either the Principles of Christian Religion or the inward disposition of the soule towards them the inward holy affection of the soule the word implyeth both for Godlinesse is not onely the naked Principles of Religion but likewise the Christian affection the inward bent of the soule sutable to Divine Principles there must be a godly disposition carrying us to godly Truths That Godlinesse includes the Truths themselves I need goe no further then the connexion In the last words of the former Verse The Church is the Pillar and ground of Truth and then it followes Without controversie great is the Mysterie he doth not say of Truth but of Godlinesse in stead of Truth he sayth Godlinesse The same word implyes the Truths themselves and the affection and disposition of the soule toward them Truths to shew that both must alway goe together Wheresoever Christian Truth is knowne as it should be there is a supernaturall Light it is not onely a godly Truth in it selfe but it is embraced with godly affections These blessed Truths of the Gospel they require and breed a godly disposition the end of them is godlinesse they frame the soule to godlinesse Thus we see the Truths themselves are godlinesse carrying us to God and holinesse that I need not much stand on But that there must be an affection answerable and that this Truth breeds this is a little to be considered Why is Religion it selfe called Faith and the grace in the soule also called Faith To shew that Faith that is the Truth revealed as we say the Apostles Faith it breeds Faith and must be apprehended by Faith therefore one word includes both the object the thing beleeved and likewise the disposition of the soule to that object So here godlinesse is the thing it selfe the Principles of Religion and likewise the disposition of the soule that those Truths worke where they are entertained as they should be Hence followes these other Truths briefely First of all that no Truth breeds godlinesse and pietie of life but Divine Truths for that is called godlinesse because it breeds godlinesse all the devices of men in the world cannot breed godlinesse all is superstition and not godlinesse that is not bred by a Divine Truth Againe hence in that Divine Truth is called Godlinesse it shewes us if we would be godly we must be so from reasons of Christianitie not as I said by framing devices of our owne as gracelesse foolish men doe as we see in Poperie it is full of Ceremonies of their owne devising but if we will be godly it must be by reasons and motives from Divine Truth that breeds godlinesse It is but a bastard godlinesse a bastard Religion that is from a good intention without a good ground therefore the word implyes both the Tenent the Doctrine and the frame of Soule answerable to that Doctrine Good Principles without an impression of it on the soule is nothing it 〈◊〉 but helpe us to be damned and godlinesse without a frame of doctrine is nothing but superstition godlinesse in doctrine frames the soule to godlinesse in conversation There are many that out of a naturall superstition which is alway accompanied with a poysonfull malicious disposition against the Truth of God they will have devices of their owne and those they will force with all their power but if we will be godly it must be from reasons fetched from Divine Truth Againe hence we may fetch a rule of discerning when we are godly what makes a true Christian When he nakedly beleeves the grounds of Divine Truth the Articles of the Faith when he can patter them over doth that make a true Christian No but when these Truths breed and worke godlinesse for Religion is a Truth according to godlinesse not according to speculation onely and notion Wheresoever these fundamentall Truths are embraced there is godlinesse with them a man cannot embrace Religion in truth but he must be godly A man knowes no more of Christ and divine things then he values and esteemes and affects and brings the whole inward man into a frame to be like the things if these things worke not godlinesse a man hath but a humane knowledge of divine things if they carry not the Soule to trust in God to hope in God to feare God to embrace him to obey him that man is not yet a true Christian for Christianitie is not a naked knowledge of the Truth but Godlinesse Religious Evangelicall Truth is Wisedome and Wisedome is a knowledge of things directing to practise A man is a wise man when he knowes so as to practise what he knowes the Gospel is a Divine Wisedome teaching practise as well as knowledge it workes godlinesse or else a man hath but a humane knowledge of divine things Therefore he that is godly he beleeves aright and practiseth aright he that beleeves ill can never live well for he hath no foundation he makes an Idoll
of some conceit he hath besides the Word and he that lives ill though he beleeve well shall be damned too Therefore a Christian hath godly Principles out of the Gospel and a godly carriage sutable to those Principles And indeed there is a force in the Principles of Godlinesse from Gods love in Christ to stirre up to godlinesse the Soule that apprehends Gods Truth aright cannot but be godly Can a man know Gods love in Christ incarnate and Christs suffering for us and his sitting at the right hand of God for us the infinite love of God in Christ and not be carryed in affection backe to God againe in love and joy and true affiance and whatsoever makes up the respect of godlinesse It cannot be Therefore it is not a cold naked apprehension but a spirituall knowledge when the Soule is stirred up to a sutable disposition and carriage that makes godlinesse Now this godlinesse is A Mysterie What is a Mysterie The word signifies a hidden thing it comes of Muin which is to shut or stop the mouth from divulging As they had their Mysteries among the Heathen in their Temples which they must not discover therefore there was an Image before the Temple with his finger before his mouth shewing that they must be silent in the discoverie of hidden Mysteries Indeed the Mysteries of the Heathens were so shamefull that they did well to forbid the discoverie of them but I speake onely to unfold the nature of the word which is to shut or keepe secret A Mysterie is a secret not onely for the present but that it was a secret though it be now revealed for the Gospel is now discovered It is called a Mysterie not so much that it is secret but that it was so before it was revealed In the second place that is called a Mysterie in the Scripture which howsoever it be cleare for the manifestation of it yet the reasons of it are hid As the conversion of the Gentiles that there should be such a thing why God should be so mercifull to them it is called a Mysterie So the calling of the Iewes it is called a Mysterie though the thing be revealed yet that God should be so wondrous mercifull to them that is a Mysterie When there is any great reason that wee cannot search into the depth of the thing though the thing is selfe be disoovered that is a Mysterie as the conversion both of Iewes and Gentiles In the third place a Mysterie in Scripture is taken for that that is a Truth hid and is conveyed by some outward thing Marriage is a Mysterie because it conveyes the hidden spirituall Marriage betweene Christ and his Church The Sacraments are Mysteries because in the one under Bread and Wine there is conveyed to us the benefits of Christs body broken and his bloud shed and in the other under Water a visible outward thing there is signified the bloud of Christ. In a word to cut off that which is not pertinent Mysterie in Scripture is either the generall body of Religion or the particular branches of it The generall body of Religion is called a Mysterie in this place the whole Christian Religion is nothing but a continued Mysterie a continuation of Mysteries a chayning together of Mysterie upon Mysterie And then the particular branches are called Mysteries as I said before The conversion of the Iewes and likewise of the Gentiles before it was accomplished it was a Mysterie so the union betweene Christ and the Church is a great Mysterie Ephes. 5. but the whole Gospel is here meant as Christ saith Marke 4. The Mysteries of the Kingdome of God that is the description of the Gospel What is the Gospell The Mysterie of Gods Kingdome of Christs Kingdome a Mysterie discovering how Christ reignes in his Church and a Mysterie of bringing us to that heavenly Kingdome So then the whole Evangelicall Truth is a Mysterie For these Reasons First of all because it was hid and concealed from all men till God brought it out of his owne bosome first to Adam in Paradise after the fall and still more clearely afterwards to the Iewes and in Christs time more fully to Iewes and Gentiles It was hid in the brest of God it was not a thing framed by Angels or men After man was fallen to that cursed state this Plot of saving man by Christ came not into the head of any creature to satisfie justice by infinite mercie to send Christ to die that justice might be no loser it could come from no other brest but Gods it must be a Divine heavenly Wisedome Therefore it was a Plot devised by the blessed Trinitie the Father Sonne and Holy-Ghost it was hid in the secret Closet of Gods brest Christ brought it out of the bosome of his Father No man hath seene God at any time Christ the onely begotten Sonne in the bosome of the Father he discovers the Father and his meaning to mankind Who ever could have thought of such a depth of mercy unto fallen man when God promised the blessed Seed Gen. 3. if God himselfe had not discovered it Therefore this reconciling of justice and mercy it is a Mysterie of heavenly wisedome that the creature could never thinke of as it is excellently set downe 1 Cor. 2. through the whole Chapter Againe it is a Mysterie because when it was revealed it was revealed but to few it was revealed at the first but to the Iewes God is knowne in Iewry c. it was wrapped in ceremonies and types and in generall promises to them it was quite hid from most part of the world Againe when Christ came and it was discovered to the Gentiles yet it is a Mysterie even in the Church to carnall men that heare the Gospel and yet doe not understand it that have the veile over their hearts it is hid to them that perish though it be never so open of it selfe to those that beleeve In the fourth place it is a Mysterie because though we see some part and parcell of it yet wee see not the whole Gospel we see not all nor wholly We see but in part and know but in part so it is a Mysterie in regard of the full accomplishment Yea and in the next place it is a Mysterie in regard of what we doe not now but shall hereafter know How doe we know Divine Truths now In the Mirror of the Word and Sacraments we know not Christ by sight that manner of knowledge is reserved for Heaven so here wee know as it were in a kind of Mysterie wee see divine things wrapped up in the Mirror of the Word and the Mysteries of the Sacraments Indeed this comparatively to the Iewish Church is to see the face of God in Christ a cleare sight but compared to that we shall have it is to see in a Glasse or Mirror if we looke backe it is a cleare sight if
we looke forward it is a sight as it were in a Mysterie even that little that we doe know wee doe not know it as we shall know it in Heaven But is the Doctrine of the Gospel it selfe onely a Mysterie No All the Graces are Mysteries every Grace Let a man once know it and hee shall find that there is a Mysterie in Faith that the earthly soule of man should be carryed above it selfe to beleeve supernaturall Truths and to depend upon that he sees not to sway the life by reasons spirituall That the heart of man should beleeve that a man in trouble should carry himselfe quietly and patiently from supernaturall supports and grounds it is a Mysterie That a man should be as a Rocke in the middest of a storme to stand unmoveable it is a Mysterie That the carriage of the soule should be turned universally another way that the judgement and affections should be turned backward as it were that hee that was proud before should now be humble that hee that was ambitious before should now despise the vaine World that hee that was given to his lusts and vanities before should now on the contrary be serious and heavenly minded here is a Mysterie indeed when all is turned backward Therefore wee see how Nicodemus as wise as hee was it was a Riddle to him when our blessed Saviour spake to him of the New-Birth that a man should be wholly changed and new-molded that a man should be the same and not the same the same man for soule and body yet not the same in regard of a supernaturall life and being put into him carrying him another way leading him in another manner by other rules and respects as much different from other men as a man differs from a beast A strange Mysterie that rayseth a man above other men as much as another man is above other creatures For a man to be content with his condition in all changes and varieties when he is cast and tossed up and downe in the world to have a mind unmoveable it is a Mysterie Therefore S. Paul saith Philip 4. I have entred into Religion as it were I have consecrated my selfe the word is wondrous significant I have learned this Mysterie to be content It is a Mysterie for a man to be tossed up and downe and yet to have a contented mind I can want and I can abound I can doe all through Christ that strengtheneth me Why I have consecrate my selfe to Christ and Religion and from them I have learned this point to be content Therefore in the Text here as we shall see afterwards not onely Divine Truths are a Mysterie Great is the Mysterie of Godlinesse but he insists in particular Graces Preached to the Gentiles Beleeved on in the World these are Mysteries In Christ all is Mysteries two natures God and man in one person mortall and immortall greatnesse and basenesse infinitenesse and finitenesse in one person The Church it selfe is a mysticall thing For under basenesse under the scorne of the world what is hid A glorious people The state of the Church in this world it is like a Tree that is weather-beaten the leaves and fruit are gone but there is life in the root So what is the Church A companie of men that are in the world without glory without comelinesse and beautie yet notwithstanding they have life in the root a hidden life Our life is hid with Christ in God Coloss. 3. The Church hath a life but it is a hidden mysticall life a life under death they seeme to die to the world but they are alive This is excellently and rhetorically followed by S. Paul As dying and yet we live as poore yet making many rich A strange kind of people poore and rich living and dying glorious and base yet this is the state of the Church here in this world they are an excellent people but they are veiled under infirmities of their owne and the disgraces and persecutions of the world So we see both the Doctrine it selfe and the Graces and the Head of the Church and the Church it selfe are nothing but Mysteries Is it so that Religion is a Mysterie Then first of all doe not wonder that it is not knowne in the world and that it is not onely not knowne but persecuted and hated Alas it is a hidden thing men know not the excellencie of it As great mens sonnes in a forraine Countrey they find not entertainment answerable to their worth but as they are apprehended to be by strangers so these Divine Truths they find little acceptance in the world because they are mysteries not onely Mysteries in the Tenent but in the practise therefore the practise finds such opposition in the world Father forgive them saith our blessed Saviour they know not what they doe The world knowes not what they doe when they hate and persecute Religion and religious persons The Church is a mysticall thing and Religion is a Mysterie it is hid from them Shall we be mooved with the disgracefull speeches of carnall men They speake they know not what the thing they speake against is a Mysterie Therefore what should we regard the speeches of the world or follow the example of the world in embracing Religion Religion is a Mysterie Let the world be never so great it is not the knowledge of great men or of rich men it is the knowledge of godly men it is a Mysterie of Godlinesse Shall we follow the example of the world in Religion when it is a Mysterie and a Mysterie of Godlinesse that onely godly men know and embrace Looke not therefore to the greatnesse of place or parts c. it is a Mysterie Againe if it be a Mysterie then it should teach us to carry our selves sutable to it Nature taught even the Heathens to carry themselves reverently in their Mysteries procul este profani away be gone all prophane Let us carry our selves therefore reverently toward the Truth of God towards all Truths though they be never so contrarie to our reason they are Mysteries altogether above Nature There are some seeds of the Law in Nature but there are no seeds in Nature of the Gospel therfore we should come to it with a great deale of reverence S. Paul teacheth us an excellent Lesson Rom. 11. When he entred into a depth that he could not fathome doth he cavill at it No Oh the depth Oh the depth So in all the Truths of God when we cannot comprehend them let us with silence reverence them and say with him Oh the depth Divine things are Mysteries the Sacraments are Mysteries let us carry our selves towards them with reverence What is the reason that there is one word in the Greeke and in other Languages to signifie both common and prophane Because those that come with common affections and common carriage to holy things they prophane them
onely and strong wits and such Learning as those darke times afforded to speake of Grace of the Gospel of justification they spake of it and distinguished in a meere metaphysicall and carnall manner therefore they brought onely humane Learning they were furnished with Plato and other naturall Learning and with these they thought to breake through all the Mysteries in Religion Wee must not struggle with the difficulties of Religion with naturall parts It is a Mysterie now therefore it must have a double veile tooke off a veile from the thing and the veile from our eyes It is a Mysterie in regard of the things themselves and in regard of us It is not sufficient that the things be lightsome that are now revealed by the Gospel but there must be that taken from our hearts that hinders our sight The Sunne is a most glorious creature the most visible object of the world what is that to a blind man that hath skales on his eyes So Divine Truth is glorious it is Light in it selfe but there are skales on the eyes of the soule there is a filme that must be taken off there is a veile over the heart as S. Paul saith of the Iewes therefore they could not see the scope of Moses directing all to Christ naturally there is a veile over mens hearts and that is the reason that though they have never so many parts and the things be light in themselves yet they cannot see Therefore I say the veile must be taken both from the things and from our hearts that Light being shed into lightsome hearts both may close together Againe being a Mysterie it cannot be raysed out of the Principles of Nature it cannot be raysed from Reasons But hath Reason no use then in the Gospel Yes sanctified Reason hath to draw sanctified conclusions from sanctified Principles thus faâ—re Reason is of use in these Mysteries to shew that they are not opposite to Reason they are above Reason but they are not contrarie to it even as the light of the Sunne it is above the light of a Candle but it is not contrarie to it The same thing may be both the object of Faith and of Reason The immortalitie of the soule it is a matter of Faith and it is well proved by the Heathen by the light of Reason And it is a delightfull thing to the soule in things that Reason can conceive of to have a double Light for the more Light the more comfort to have both the Light of Nature and the Light of Grace and of Gods Spirit That which Reason should do here is to stoop to Faith in things that are altogether above Reason as to conceive Christ in the Wombe of a Virgin the joyning of two Natures in one the Trinitie of Persons in one Divine Nature and such like Here it is the greatest reason to yield reason to Faith Faith is the reason of Reason in these things and the greatest reason is to yeeld to God that hath revealed them Is not here the greatest reason in the world to beleeve him that is Truth it selfe Hee hath sayd it therefore Reason it selfe sayth it is the greatest reason to yeeld to God who is Truth it selfe therefore Faith stands with the greatest reason that can be For things have a greater being in Gods Word then in themselves and Faith is above Reason therefore it is the reason of reasons to beleeve when we have things revealed in the Word that is one use of Reason in Mysteries to stop the mouthes of gaine-sayers by Reason to shew that it is no unreasonable thing to beleeve Againe seeing it is a Mysterie let no man despaire It is not the pregnancy of the Scholar here that carryes it away it is the excellencie of the Teacher if Gods Spirit be the Teacher it is no matter how dull the Scholar is it is a Mysterie Pride in great parts is a greater hinderance then simplicity in meaner parts Therefore Christ in Mat. 11. he glorifies God that hee had revealed these things to the simple and concealed them from the proud Let no man despaire for the Statutes of God give understanding to the simple as the Psalmist sayth God is such an excellent mighty Teacher that where he finds no wit he can cause wit He hath a priviledge above other Teachers hee doth not onely teach the thing but he gives wit and understanding It is a Mysterie therefore as none should be so proud as to thinke to breake thorow it with wit and parts so let none despaire considering that God can rayse shallow and weak wits to apprehend this great Mysterie It is a Mysterie therefore take heed of slighting of Divine Truths The emptie shallow heads of the world make great matters of trifles and stand amazed at baubles and vanities and thinke it a grace to slight divine things this great Mysterie of godlinesse they despise that which the Angels themselves stand in wonderment at and are students in that the wits of the world they slight and despise or dally withall as if it were a matter not worth reckoning but I leave such to reformation or to Gods just judgement that hath given them up to such extremitie of madnesse and folly Let us labour to set a high price on the Mysteries of godlinesse How shall wee come to know this Mysterie as wee should and to carry our selves answerable We must desire God to open our eyes that as the Light hath shined as the Apostle faith Tit. 2. the Grace of God hath shined as there is a lightsomenesse in the Mysteries so there may be in our eye There is a double Light required to all things in nature the lightsomnesse in the Medium and in the sight so here though the Mysteries be now revealed by Preaching and Bookes and other helpes yet to see this Mysterie and make a right use of it there is required a spirituall Light to joyne with this outward Light And hence comes a necessitie of depending upon Gods Spirit in conversing in this Mysterie There must be an using of all helpes and meanes or else we tempt God wee must reade and heare and above all we must pray as you see David in Psal. 119. Open mine eyes Lord that I may see wonders in thy Law There are wonders in thy Law but my eyes must be opened to see them He had sight before but he desires still a further and clearer sight and as the poore man in the Gospel that cryed after Christ when he was asked What wouldest thou have Lord that mine eyes might be opened So should every one of us considering it is such a ravishing Mysterie crye after God and Christ Lord that my eyes might be opened that I may see wonders in thy Law that I may see the wonders in thy Gospel the unsearchable riches of Christ. Therefore it is that S. Paul in Ephes.
will give him Teachers that shall suit his disposition But if he be a Child of God and have a sincere heart to know the Truth he shall meet with some that shall be as sincere againe to tell him the Truth Therefore we should lesse pitie men when we see them runne into errours God sees that they have naughtie dispositions Indeed if they be silly soules God will have mercy on them if they be sincere though they be in errour but if we see men that may know the Truth and yet runne into errours know that such a man hath a poysoâ—ous heart a malicious bent of heart against the Truth or else God would not give him up to such and such things as he is carryed with there is much in that mans disposition that is carryed away with false Teachers I meane where Light is discovered But where God gives a willing mind there he opens his meaning Wisedome is easie to him that will understand And take heed of passion and prejudice of carnall affections that stirre up passion for they will make the soule that it cannot see Mysteries that are plaine in themselves As we are strong in any passion so we judge and the heart when it is given up to passion it transformes the Truth to it owne selfe as it were Even as where there is a suffusiâ—n of the eye as in the Jaundis or the like it apprehends Colours like it selfe so when the taste is vitiated it tasts things not as they are in themselves but as it selfe is so the corrupt heart transformes this sacred Mysterie to it owne selfe and oft times forceth Scripture to defend its owne sinne and the corrupt state it is in it will beleeve what it list what it loves it will force it selfe to beleeve although it be contrarie to divine Mysteries when the heart is deepely engaged in any passion or affection Let us labour therefore to come with purged hearts it is the exhortation of the Apostles Iames and Peter to receive these Mysteries they will lodge onely in cleane hearts Let us labour to see God and Christ with a cleare eye free from passion and covetousnesse and vaine-glory We see a notable example of this in the Scribes When they were not led with passion and covetousnesse and envie against Christ how right they could judge of the Gospel the unfolding of the Prophesies to the Wise-men they could tell aright that he should be borne in Bethlehem but when Christ came among them opposed their lazie proud kind of life that kept people in awe with their vaine Ceremonies c. then they sinned against the Holy-Ghost and against their owne light and maliced Christ and brought him to his end So it is with men when their mindes be cleare before they be over-cast with passion and strong affections to the world they judge clearely of divine things but when those passions prevaile with them they are opposite to that Truth that before they saw in Gods just judgement such is the antipathy emulation of the heart against this sacred Mysterie The heart of it selfe is an unfit Vessell for these holy Mysteries let us desire God to purge and to cleanse them It is said of the Pharises in the Gospel that when Christ spake great matters they scoffed at him But what sayth the Text Luke 16. They were covetous Let a covetous proud man come to heare the Word he cares not to heare these Mysteries his heart is so engaged to the world he scornes and laughs at all And men are unsetled sometimes they will grant Truths sometimes they will not as their passions lead them As we see in them towards S. Paul Act. 23. before he discovered himselfe to be a Pharise This man is not worthie to live but when he discovered himselfe to be on their side I am a Pharise and the sonne of a Pharise oh how finely doe they mince the matter Perhaps an Angell hath revealed it to him c. He was an honest man then So men eyther judge or not judge as their passions and affections carrie them Therefore it is of great consequence to come with cleane hearts and minds to the Mysteries of God There is besides this Mysterie a Mysterie of iniquitie that S. Paul speakes of 2 Thess. 2. There is the Mysterie of Antichrist as well as the Mysterie of Christ. And why is that called a Mysterie Because there is mischiefe and errour and wickednesse conveyed under seeming Truth and goodnesse and vertue even as in this Grace and Goodnesse is conveyed to the world under a shew of basenesse and meanenesse Therefore in Rev. 7. it is said the Beast hath Mysterie in her forehead Indeed there is the Mysterie of iniquitie in Poperie it was literally performed in Iulius the second for in his Papall Croâ—ne there was written Mysterium c. till at last it was blotted out and in stead thereof was written Iulius Secundus Papa They began to smell it might be found out This is recorded by those that saw it It is a Mysterie indeed but a Mysterie of iniquitie But more particularly How a Mysterie of iniquitie Because under the Name of Christ and of Christian Religion he is Antichrist opposite to Christ He is both opposite the word signifieth Antichrist and aemalus one that would be like Christ a Vice Christ. He is such an opposite as yet he would be his Vicar Under colour of Religion he overthrowes all Religion and while he would be Head of the Catholike Church he is the Head of the Catholike Apostacie These God will have in the Church together the Mysterie of Godlinesse and Vngodlinesse of Christ and Antichrist Why That the one may be a foyle to the other And how shall men magnifie and relish and highly esteeme this Mysterie I speake of except they looke by way of opposition to the Mysterie of Antichrist and see how contrary those courses are Alas the reason why they so oppose as they doe the Gospel and the puritie of it is because they are contrary Mysteries that must be maintained by ignorance the Gospel that is a Mysterie that must be revealed and God hath ordained that it should be revealed more more Therfore those that would second Poperie that are friends of that they are enemies to the Gospel to the publishers of it they cannot carry their conveiance handsomely All Popish spirits are enemies to the Mysterie of Godlinesse because where this is it blowes upon the Mysterie of iniquitie as indeed the overthrowing of errour is the discovering of it for none would willingly be couzened Poperie must be discovered with the breath of Christ that is with a Mysterie which is too sharpe a breath for his Mysterie to feele therefore blame them not that they are so bitter opposites to the publishing of divine Truths the one Mysterie consumes the other As Moses Rod devoured all the other Rods
full of wonder in the Gospel both the thing and the fruits of it Surely all that have the same spirit and have their eyes open to see in any measure these excellent Mysteries they are in some measure so disposed as the blessed Apostle was that is they have full hearts and answerable to that they have full expressions out of the riches and treasure of the â—eart the mouth will speake Therefore let us be ashamed of the deadnesse and dulnesse and narrownesse of our hearts when we are to conceive or speake of these things and labour to have full expressiâ—ons of them And that we may the better doe this let us labour to have as deepe conceits in our understandings as we can of that Mystery of sinfulnes that is in us and that Mysterie of misery It is not to be conceived the cursed state we are in by nature It is not to be conceived what a depth of corruption is in this heart of ours and how it issues out in sinfull thoughts and speeches and actions every day Indeed there is a height and breadth and depth of corruption in mans heart there is a height and bredth and depth of the misery of man for as it is said of this blessed estate neither eye hath seene nor eare hath heard nor hath entred into the heart of man to conceive the things that God hath prepar'd for those that love him so indeed neither eye hath seene nor eare hath heard nor hath entred into the heart of man to conceive the misery that men are in by nature onely there are some flashes of conscience to give a little taste in this World of that Misery that men in the state of Nature fall into when they goe hence Therefore the more cleare knowledge we have of the Mysterie of corruption how prone our hearts are to deceive us and of the great miserie we are in by nature the more we shall wonder at the boundlesse and bottomelesse goodnesse of God in the Mysterie of our salvation the one will sharpen the appetite of the other And indeed we ought to have viewes of these two every day to looke to the state we are brought out of if we beleeve If wee be not yet in the state of grace consider but what we are how little there is betweene us and eternall destruction that we are ready to drop into Hell irrecoverably and withall consider againe the infinite love of God in Jesus These be things fit to take up our thoughts Againe if we would have large and sensible thoughts and apprehensions of these things such as the blessed Apostle let us set some time apart to meditate of these things till the heart be warmed let us labour to fasten our thoughts as much as we can on them every day to consider the excelleâ—cie of this Mysterie of Religion in it selfe and the fruit of it in this world and in the world to come it is a good imployment for from thence we shall wonder at nothing in the world besides What is the reason that men are taken up with admiration of petty Mysteries of poore things Because their thoughts were never raysed up to higher considerations A wise man will wonder at nothing because he knows greater things then those objects presented to him hee hath seene greater matters then those so it is with a wise Christian Doe you thinke hee will stand wondering at great and rich men at great Places and Honours and such things indeed he knowes how to give that respect that is due alas he hath had greater matters in the eye of his soule and hath what is great in this world to him to whom the world it selfe is not great What is great in this world to him to whom Christ is great to whom Heaven and the Mysteries of Religion are great All things else are little to him to whom these things are great Christ tooke up his Disciples when they sayd Oh Master what kind of stones are here Here are goodly stones and buildings indeed Oh sayth Christ Are these the things you wonder at I tell you that not one stone shall be left upon another So it is the nature of shallow men to wonder at the things of this world to be taken with emptie vaine things Are these the things we wonder at If we would wonder let us come to Religion there we have him whose Name is wonderfull Christs Name is wonderfull because all is wonderfull in Christ. He is wonderfull in his Person in his Offices in the managing of them to bring us to life by death to glory by shame He is wonderfull in his government of his Church to governe by afflictions by conforming us to himselfe to bring us to glorie to perfect his worke in abasement to bring it low that he may rayse it after There are wonders every way in Christ not onely in himselfe but in all his courses There is Peace that passeth understanding joy unspeakable and glorious Religion will teach us what to admire at We see those that are under Antichrist under the Mysterie of iniquitie it is sayd Rev. 7. They wonder at the Beast Oh what a goodly order they have among them one under another What a wise fabricke it is What a linking together of things All is wonderfull Indeed it is fit for them to wonder at that have not seene these wondrous Mysteries of the Gospel but those that have spirituall eye-salve to enlighten the eye of their soules to see these blessed Mysteries how great they are they will be farre from wondring at any earthly thing much lesse at the Mysterie of Antichrist It is a great Mysterie therefore Let us bring great endeavours to learne it and great respect towards it and great love to God for it Let every thing in us be answerable to this great Mysterie which is a great Mysterie Without Controversie It is so under the Broad Seale of publike Confession as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generall signifies by the confession of all it is great it is a confessed truth that the Mysterie of Godlinesse is great As if the Apostle had sayd I need not give you greater comfirmation It is without question or controversie a great Mysterie What is more opposed then the Mysterie of Godlinesse We must therefore take S. Pauls meaning in a right sense It is therefore a great Mysterie because it is controverted by so many great wits were it altogether obvious and open they would never controvert it Upon these two reasons it is without controversie First in it selfe it is not to be doubted of it is a great grounded Truth as lightsome and cleare as if the Gospel were written with a Sunne-beame as one sayth There is nothing clearer and more out of controversie then sacred Evangelicall Truths And as they are cleare and lightsome in themselves so they are apprehended of all Gods
then those things wherin they dissent from us that were neither held from the Apostles times for they were the inventions of Popes one after another their fooleries wherein they differ from us they are late inventions and we hold them not they are lesse Catholike then that that they and we and all Christians hold ever since the Apostles times But to come to a use of practice Therefore when we have the Truths of Religion discovered to us by the Ministerie or by reading c. when they are conveyed to our knowledge by any sanctified meanes let us propound these Quaere's to our owne soules Are these things so or no Yes Doe I beleeve them to be so or no Yes If I doe beleeve them then consider what the affection and inward disposition is whether it be sutable to such things and so worke upon our hearts that our knowledge may be affective knowledge a knowledge with a taste that sinkes even to the very affections that pierceth thorow the whole soule that the affections may yeeld as well as the understanding and let us never cease till there be a correâ—pondence betweene the affection and the Truth Are they true beleeve them Are they good embrace them Let us never rest till our hearts embrace them as our understanding conceives them And let us thinke there is a defect in our apprehensions that we call them into question if the affections embrace them not for alway answerable to the weight and the depth of the apprehension of the Truth is the affection stirred up and the will stirred up to embrace it A man knowes no more in Religion then he loves and embraceth with the affections of his soule The affections are planted for this â—nd upon the report of that which is good to them to embrace it to â—oyne with it therefore let us never thinke our state good till we find our hearts warmed with the goodnes of divine supernaturall Truths Oh how doe I love thy lawâ— saith David He wonders at his own affections Let us labour to have great affections answerable to the things and never leave till we can love them and joy and delight in them as the greatest things and with blessed S. Paul account all as dâ—ng and drosse in comparison of them That knowledge is only saying knowledge that workes the heart to a love to a joy and delight that workes the whole man to practise and obedience that is onely spirituall knowledge All other knowledge serves for nothing but to minister God matter of justifying our damnation that our damnation wil be just that knowing these things we doe not worke our hearts to love them but we rest in the naked barren knowledge of them It is a pittifull thing to know things no further and no deeper then to minister matter of our just damnation Now all that have not a transforming knowledge that have not a spirituall knowledge they are in this state Therefore we should labour to see spirituall things in a spirituall Light for where spirituall Light is there is alway spirituall heat where spirituall evidence is in the understanding there is spirituall embracing in the affections evidence brings quicknesse supernaturall light and supernaturall life they goe together Let us labour therefore that our apprehension of these great Mysteries may be supernaturall and spirituall and then as the judgement apprehends them without controversie to be true the affections will be present to close with them So much for the Preface Without controversie great is the Mysterie of Godlinesse Now wee come to the particulars of this great Mysterie God manifested in the flesh This and the other branches that follow they are all spoken of Christ. Indeed the Mysterie of Godlinesse is nothing but Christ and that which Christ did Christ was manifested in the flesh justified in the Spirit seene of Angels preached to the Gentiles beleeved on in the World received up in Glorie So that from the generall we may observe this that Christ is the scope of the Scripture Christ is the Pearle of the Ring Christ is the maine the Center wherein all those Lines end take away Christ what remaines Therefore in the whole Scriptures let us see that we have an eye to Christ all is nothing but Christ. The Mysterie of Religion is Christ manifested in the flesh justified in the Spirit c. all is but Christ. And that is the reason the Iewes understand not the Scriptures better because they seeke not Christ there Take away Christ take away all out of the Scriptures they are but empty things Therefore when we reade them thinke of somewhat that may lead us to Christ as all the Scriptures lead one way or other to Christ as I might shew in particular but I onely name it in generall He begins here with this God manifest in the flesh not God taken essentially but God taken personally God in the second Person was manifested all actions are of persons the second Person was incarnate The three Persons are all God yet they were not all incarnate though God were incarnate because it was a personall action of the second Person And why in that Person Because he was the Image of God And none but the Image of God could restore us to that Image He was the Sonne of God and none but the naturall Sonne could make us Sonnes He is the Wisedome of the Father to make us wise and he is the first beloved to make us beloved Such reasons are given by the Schoole-men and not disagreeable to Scripture for indeed it is appropriate to the second Person the great worke of the Incaâ—nation God in the flesh Therefore they usually compare the Incarnation of Christ to a Garmeâ—t made by three Virgins Sisters and one of them weares it So all the three Persons had a hand in the Garment of Christs flesh the Father had a worke in it and the Holy-Ghost sanctified it yet he onely wore it therfore the second Person is God manifest in the flesh By flesh here is meant humane nature the propertie of humane nature both body and soule And by flesh also is usually understood the infirmities and weakenesse of man the miserable condition of man So God manifest in the flesh that is in our nature and the properties of it he put that on and not onely so but our infirmities and weakenesse our miseries and which is more he tooke our flesh when it was tainted with Treason our base nature after it was fallen which was a wondrous fruit of Love As if one should weare a mans Colours or Liverie after he is proclaymed Traytor it is a great grace to such a man For Christ to weare our garment when we were proclaimed Traytors after wee were fallen it was a wondrous dignation And he tooke not onely our nature but our flesh he was God manifest in the flâ—sh that is in the infirmities of our nature he tooke
will be the Lord Iesus Christs Are they not now so They are but truly they appeare not to be so but at length they will appeare to be so at the conversion of the Iewes and the confusion of Antichrist then it will appeare more and more that he is King of the World indeed Now as it were his Offices are darkened his Kingly Office is darkned and his Propheticall Office is darkned but at length it will appeare that he is King of the Church and all Kingdâ—mes will be Christs There are glorious times comming especially the glorious Day of the Resurrection Christ at leâ—gth will be cleared he will be justified The Sunne at length will scatter all the clouds In the morning they gather about the Sunne as if they would cover it oh but the Sunnâ— breakes thorow all and gloriously appeares at length so Christ will scatter all clouds and gloriously appeare to be that which the Word sets him forth to be Againe as Christ will justifie himselfe so he will justifie his Church and children first or last by his Spirit His children are now accounted the off-scouring of the World they are trampled and trod upon they are the objects of scorne and hatred and who accounted so base Will Christ endure this No he that justified himselfe that is that declared himselfe and will more and more declare himselfe to be as he is will he not justifie his Church his Mysticall Body to be as they are indeed Certainely it shall appeare to the World that he will justifie them to be Kings and Priests to be Heires to be glorious to be so neere and deare to him as the Scripture sets them forth to be Whatsoever the Scripture hath spoken of the Saincts and children of God the time will come that all this shall be justified and made good by that Spirit of Christ whereby he made good whatsoever he had said of himselfe Therefore in our eclipses and disgraces let us all comfort our selves in this Let the World esteeme us for the present as the reffuse of the World as persons not worthy to be acquainted with not worthy to be regarded we shall be justified and cleared and glorified especially at that day when Christ shall come to be glorious in his Saints There is a hidden life of the Church and every Christian they have a life in Christ but that life is hid in Christ in Heaven As the Flowers in Winter they have a life but it is hidden in the root When Christ shall appeare as blessed S. Paul and S. Iohn say then it shall appeare who we are Then our glorious life that now is in our Head shall appeare then we shall be justified to be so glorious as the Scripture sets us forth to be the Church shall be glorious within and without too at that Day Therefore let us comfort our selves this hidden life though it appeare not now yet we shall be justified And hence we may answer some objections likewise Some may say How doth it appeare that Christ is King of the Church We see how the Church is trampled on at this day Where is the life and glory of the Church What! his Spouse and thus used What! his Turtle and thus pulled and plucked by the Birds of prey I answer Looke with other Spectacles with the eye of Faith and then you shall see a Spring in the Winter of the Church how-ever she be now abased and eclipsed yet she shall be justified and it will appeare that Christ regards his Church and people and children more then all the World besides onely there must be a conformitie It was fit there should be a time of Christs abasement how should he have suffred else the World would never have crucified God they could not have done it Therefore he was abased he veiled his God-head under his manhood under a base condition so he passed thorow suffering to glory So it must be in the Body of Christ it must passe thorow the veile of infirmities of weakenesse affliction and disgrace how else should it be conformable to Christ If Christ had justified himselfe at all times in his humiliation he could not have suffered if we should be justified now and appeare to all the World who we are who would persecute us how could we be conformable to Christ Therefore let us quietly and meekely a while endure these things that are nothing but to conforme us to our Head knowing this that as he was justified by little and little till he was perfectly justified when he was raysed from the dead so we shall be perfectly justified and freed from all imputations at the last day when by the same Spirit that raysed him wee shall be raysed up too Nay in this World when it is for his glory and for our good he will bring our righteousnesse to light as the Noone-day he will free us from the imputations that the World layes on us he will have a care of our credit For as Christ was mightily declared to be the Sonne of God in a fit time so shall we when we are fit Then the World shall see that we are not the men that prophane bitter malicious persons led with the spirit of the Devill charged us to be Let us take no scandall at the present afflictions of the Church Christ will justifie his mysticall Body by his glorious power in good time Antichrist shall not alway ruffle in the World Christ will be justified to be the King and Ruler of the World All power is committed to him But we see it now Antichrist rages in the World and the Church seemes to be under Hatches So it is with particular Christians those that belong to God and indeed are truly such as they professe themselves to be though with much weaknesse we see in what respect and esteeme they are had Let us comfort our selves beloved Christ justified himselfe by his Spirit and will he not justifie his poore Church and free it from the tyrannie of Antichrist Will he not advance those that are troden on now and made as the dirt in the street that they shall shine as the Sunne Therefore when you heare of the dejected state of the Churches abroade be not dismayed Consider there is a glorious King that rules the World and he will make it appeare ere long he will justifie himselfe and his Church for he suffers in his Church He is wise he sees cause to doe this he is working his owne worke he corrects and rules and purgeth his Church in the furnace of affliction but be sure the time will come that he will bring the cause of Religion to light and he will shew what side hee ownes he will justifie his Truth and tread Satan and all his members under feet this frame of things will not hold long As verily as Christ is in Heaven as verily as he is justified in his owne person by his Spirit by his
almost to skin and bone but why That having made it poore there may be a spring of better blood and spirits Let us take no offence therefore at Gods dispensation either towards others or our selves if we finde him by his holy Spirit sanctifying that outward condition to a holy inward bent and disposition of soule to God-ward It is a happy affliction and poverty and abasement whatsoever it be that drawes us neerer to God in whom we have more supply then we can have want in the world God never takes away any thing froÌ„ his children in this world but he gives them more in better things that is alway his course the poore receive the Gospell the Gospell is preached to them and they receive it those that by their outward abasements are brought to a sight of their spirituall wants and thereupon to hunger after Christ. Againe in that this outward poverty helpes to inward poverty of the soule outward afflictions helpe the inward disposition hence we see likewise this truth that Providence is serviceable to predestination and election God in election hath a purpose to call us out of the world to save our soules Providence that is a generall government of all things in the world Election is in order to salvation he hath chosen us to a supernaturall end and fits us for it by calling and sanctification Now how doth providence serve the decree of election Thus whom God purposeth to save to bring to an end above nature he directs providence so that all things shall serve for that end therefore he incourageth them with outward things or takes outward things from them in his providence as may serve his purpose in election to save their soules He hath a purpose to save them therefore providence workes all things for their good Rom. 8.28 All things by the over-ruling providence of God are serviceable to a higher degree of love that God beares to his children to serve his purpose to bring them to Heaven Thereupon comes the dispensation of riches or poverty honour or abasement he takes liberty for outward things concerning this life to give or take them as they may serve the spirituall and best good of his children Therefore Gods children when they see God intends their good in taken away the things of this life in letting them blood as it were for their health they should blesse God as well for taking as for giving as Iob did And there is as great mercy and love hid in taking away blessings as in conveighing of them I will leave and afflicted and poore people In the Originall it is poore and milde and gentle poverty of estate and poverty of spirit the disposition of soule come almost in one word and indeed in Gods children they are joyned together for he sanctifies all dispensations and carriages of himselfe towards them When God hath a purpose to save a man every thing shall helpe him homeward And it is not a better outward argument to know a mans state in grace then to see how the carriage of things serve Gods purpose to doe good to his soule when we our selves are bettered in our inward man by whatsoever befals us God complaines of the Iewes they were as reprobate silver because hee had melted them and they were never a whit the better they were like drosse consumed in the melting Gods children are as gold refined those that find themselves refined and bettered it is an evidence that they are Gods because there is a providence serving their spirituall good directing all things to that end But from their condition we come to the disposition implyed inward and spiritual poverty Now this poverty is not a meere want of grace to be poore in spirit is not to bee poore of that spirit or to bee of a poore spirit to be of a poore spirit is to have no goodnesse no worth at all but to be of a dejected base mind Gods children are not so ther are none more couragious then they when they are called to it It is not this poverty of spirit to have no goodnesse at all But to be poor in spirit is a state and disposition of soule that hath some goodnesse wherein they see a want of further goodnesse they have so much goodnesse and worth as to see an unworthinesse in themselves and a greater worthinesse out of themselves They are sensible of their own want and see they have not meanes of supply in themselves and they see an all-sufficiency out of themselves in God in Christ they see a necessity of dependance for supply out of themselves in their whole condition till they come to Heaven In a word this poverty is a sight of our owne nothingnesse in our selves and besides that our owne inability and a sight of sufficiency out of our selves and a desire of it and likewise a hope of supply from thence which hope carries us to endeavour and to waiting till we he have supply This will better appeare if we distinguish of this poverty in spirit by the two degrees of it There is a poverty of spirit before we are in the state of grace before we are in CHRIST and a poverty after The poverty before we are in the state of grace is when God by his Spirit together with this word and worke of correction doth open the eyes of our soules to see what we are by nature what we are in our selues It is a worke of Gods convincing Spirit to give us a true view into our owne condiâ—ion and with the sight to worke a sense and â—rom a sight and sense and thorow conviction comes a wondrous abasement and a desire to be otherwise then we are There is some hope in spirituall poverty in Gods children before their conversion which stirs them up to look upon Christ and to the mercy of God in Christ and this stirs â—hem up to begge and to use all meanes and at length God is gracious and answers all the desires of their soules This is before they were in grace for before a Christian is a sound Christian hee must be driven out of himselfe Naturally we are prone to cleave to something either out of our selves or in our selves and we must be fired out by a sight and sense of the misery we are in Wee see God hath taken this course alway in Scripture This course he tooke with Adam hee cites him arraignes him condemnes him he lets him see what a miserable creature he was as no man on earth was ever so miserable till he felt the sweetnesse of the promised seed He that had been in so great happinesse as he was to have his conscience so galled as his was afterward to feele such misery for the present as he did he must needs be very miserable as indeed he was the most miserable man that ever was since his time It is the greatest unhappinesse for a man to have beene
not only a continuance of grace but a fresh supply of stronger grace And for want of this the best of Gods Saints have fallen foulely Though they have had grace in them yet notwithstanding the Spirit hath left them to themselves in regard of new supply because they have beene conceited they have not beene poore enough in spirit As Peter he was conceited of his owne strength Though all men forâ—ake thee yet I will not This conceit moved God â—n mercy as well as in justice to leave him to â—imselfe that by his fall he might learne to stand another time and not trust his owne strength The â—est of us all I say when there is any thing to bee done we had need of a fresh influence of grace and a fresh light to shine upon us It should force perpetuall poverty of spirit to see the want that is in our selves and the supply that is out of our selves and to make use of that by going out of our selves and making towards him in whom is all our supply In all our communion wee have with God which is the happinesse of our estate this frame and disposition of soule to bee poore in spirit it is necessary in every act Even in our very prayers for grace we are so void of it that wee want ability to call for what we want We must have that from the Spirit not only grace but that disposition of soule which carries us to God a spirit fitting us to pray that must bee also given us wee know not what to call for Wee of our selves are so poore that wee not only want grace and ability to action but we have not ability to aske but Gods spirit must dictate our prayers and give us motions and make us sensible of our wants and must inable our faith to cherish those graces and make us goe out of our selves even in our very prayers What a state is this then Had wee not need to bee poore in spirit all our life time that have not so much as ability to goe out of our selves for supply from another but that must come from Christ too As S. Augustin who was a great advancer of the grace of GOD and an abaser of man he had indeed S. Pauls spirit saith hee wee should boast and glory of nothing because nothing is ours We have need of this poverty of spirit in the whole tenure of our Christian life Againe in the actions of this life how pitifully doe wee miscarry because we thinke wee have wit and strength enough and set upon things in our owne wit and strength we speed â—nd have successe answerable Where the beginning is confidence the end is shame of any businesse even of this life What is the reason that oft times the great and weighty businesses of this life have not answerable successe Many times it falsout so as one said of generall Councels they seldome were successefull because men come with confidence and wit for victory rather then truth Certainly there is lesse successe in great matters because men come with selfe confidence Therefore it is a good signe that God meanes to blesse great businesses when hee puts it into the hearts of those that are agents in them to seeke him in the affaires of this life We must bee poore in spirit to see that the carriage and successe comes from him Well so it is iâ— suffering likewise wee cannot suffer the least crosse of our selves but with murmuring and repining without strength from him When Moses came to the waters of strife Moses spirit was discovered hee could not endure the harshnesse and rebellion of the people A Christian comes sometimes to such opposition that his spirit is moved and he discovers much corruption It is so with the best men even Moses a meek man when he had such temptations and provocations it moved him Wee must labour to get a greater spirit then our owne to have the spirit of God to work this spirituall poverty in us This poverty of spirit as we call it is spirituale vacuum spirituall emptinesse You know in Philosophy there is nothing empty in the world but it is filled either with aire or some kind of body and to avoide the enemy of nature emptinesse things will change their seat heavie things will goe upward and things that are above will comâ— below to avoid emptinesse that is contrary to â—â—ture there being a fulnesse of things with one bodie or other so I say spirituall poverty it is aâ— emptying of the soule which of force alway brings better things in Wheresoever this emptying of the soule is this making of our selves poore it is upon good ground by this course it is alwaies such a vacuum and emptinesse of one thing as brings in another better The soule can never be altogether empty when winde and vaine stuffe is out then comes better things in which S. Paul cals the fulnesse of God he prayes and wishes that they might be filled with the fulnesse of God then comes fulnesse of knowledge and understanding and fulnesse of affection and fulnesse of contentment and complacency in the will and all the soule hath an answerable fulnesse to the proportion of the emptying it selfe of it selfe In the next place let us come to discover this disposition of poverty of spirit where it is And then shew some helpes to it First to discover where this blessed frame of soule is Surely those that are thus poore in spirit they are full of prayer The poore man speakes supplications as the Wiseman saith that is his dialect The poore man is much in prayer he that is poore in spirit is much in supplication for prayers they are the Ambassadours of the poore soule to God to supply it with the riches of his grace Therefore where there is no prayer there is no sense of poverty but there is a Laodicean temper as if they were rich enough You have a company of men they say they cannot pray privately their spirits are barren They intimate much pride of spirit for if a man be sensible of his wants you need not supply him with words If a poore tenant come to a Land-lord and find he hath a hard bargaine let him alone for telling his tale I warrant you he will lay open the state of his wife and children and the ill yeare he hath had he will be eloquent enough Take any man that is sensible of his wants and you shall not need to dictate words to him There is no man that hath a humble and broken heart though he be never so illiterate but he will have a large heart to God in this kinde Againe there is a care of using all meanes Where poverty is there will bee a making out of our selves unto places where GOD bestowes any riches They that are poore and have no victuals at home they will goe to market rather than they will starve and those that find
Motive to get into Christ. Angels our enemies out of Christ. To carry our selves answerable to our condition Not to disdaine weake Christians Psal. 113. Angels description Angels office double Christ preached to the Gentiles Rom. 1. Rom. 16. Dispensation of Christ. To preach what Manifestation of Christs Offices Christs states 1 1 Humiliation 2 2 Exaltaâ—ion Necessitie of application in Preaching Preaching of the Law The Law wrapped in the Gospel Manner of publishing tâ—e Goâ—pel Vse To magnifie this dispensation God dispenseth the Gospel by men 1 1 To trie our obedience 2 2 To knit man to man 3 3 As fitting our condition Why sinners preach to sinners To have a right esteeme of Gods Ordinance Question Answer Private Exercise with contempt of publike cursed Simile Object Answer Ephes. 4. Vse of preaching Object Answer Necessitie of much preaching Object Answer Religion not easily learned Simile Christ profits not but as preached Priviledge of Apostles Ier 3. Experience of the benefit of Preaching Question Answer Christ the object of preaching Christ preached how Christ preâ—ched to the Gentiles What the Gentiles Coloss. 1. Act. 10. Object Act 14.16 Why the Gentiles strayed so long Rom. 1. Tully Tacitus Object A Mysterie in calling the Gentiles Answer Why the Gentiles were not called till Christs comming Ephes 2. Christ came both of Iewes and Gentiles Double Spring of the Gospel What use to make of the Gospel Severall degrees of the dispensation of salvation Ground of enlarging the Gospel to other people Sinnes against the Gospel 1 1 Superstition 2 2 Decay in love 3 3 Vnfruitfulnes Hinderances to the conversion of Pagan Gospel preached the excellencie of a Nation Christ beleeved on in the world Faith the marriage of the soule to Christ. Rom. 10. Ladder of Heaven Difference betweene Gods and mens proclamations Enemies to preached 〈…〉 to salvation Christ must be beleeved on Faith the grace of application Popish meanes of applying Christ ridiculous Heb. 4. Christ must be beleeved on 1 1 Onely Galat 5. 2 2 Wholly Christ the maine object of Faith Simile Faith lookes first on Christs person Christ chiefely to be preached and heard What meant here by world Against despaire Conversion of Savages Simile Of the Iewes Beleeving in Christ a Mysterie 1 1 In respect of the world 2 2 Those that carryed the message Aug. 3 3 In respect of the Truth they taught Aug. 4 4 In respect of the suddennesse 5 5 In respect of Christ. 6 6 In respect of Faâ—th Faith altogether above nature To have high conceits of Faith Ephes. 1.18 Redemption a greater worke then Creation 1 1 For Power 2 2 For mercie Faith put for all graces Heb. 11. Vnbeleefe the sinne of Adam Encouragements to beleeve are from Christ. Trials of Faith 1 1 How it is bred 2 2 By Conflict 3 3 By what it workes Rom. 1. 1 1 Peace 2 2 Altering the course Esteeme 4 4 Prevailing 5 5 By Love Galat. 5.6 Luke 7. To cherish Faith Bellarm. Ioh. 17.3 Psal. 9. Christ received up in Glory Glory what Ephes. 1.20 1 Pet. 3. Circumstances of Christs Ascension 1 1 The Place 2 2 The Time Ioh. 17.4 3 3 The Witnesses 4 4 His Chariot Christ received to glory a Mysterie In respect of the greatnesse of the glory Christ in glory applyes his Offices to us Iohn 7. 1 1 Christ ascended as a publike person 2 2 Neerenesse betweene Christ and his Church Christs glory a cause of ours Christs glory a patterne of ours 1 Cor. 25. Vse 1. Christ not bodily present in the Sacrament Similes Vse 2. Comfort 1 1 That we have glory by Christ. Ephes. 2. 2 2 In the houre of death 3 3 In our daily infirmities 4 4 In Want 5 5 In troubles Conformitie to Christ wherein it consists 6 6 In all disconsolations he pitties us Act. 9. Heb. 4.7 The Spirit supplyes Christs bodily absence 7 7 In regard of the Churches afflictions Simile Simile How Christ rules in afflictions Ier. 30.7 Micah 7. Christ for our sakes suspended his glory The Church afflicted why The same body that suffers shall be glorious Ground of patience in suffering Ground of courage in Christs cause Ground of encouragement to good duties Christs ascending to glory enforceth holinesse Ground of mortification Coloss. 3. Christs ascending to glory a ground of heavenly-mindednesse Coloss. 3.1 Simile Argument of infidelitie Iohn 17. Influence from Christ for this dutie Order of meditation of Christ. How to conceive of Christ in the Sacrament Conclusion Matth. 3. â—â—6 The Apparition glorious 1 1 In regard of the matter 2 2 Of the benefit Gen. 3.15 Christ revealed to all sorts Beames of Christs Divinity in his abasement Division of the words 1 1 The apparition God respects no callings The Angels appeare to them in their callings God appeares in the night of affliction These Angels called an Host. For number Dan. 7.10 Rev. 5.11 Heb. 12.22 2 2 For Order August 3 3 For consent 4 4 For imployment 5 5 For strength Guard of Angels comfortable Why God useth the ministery of Angels Angels attend Christs birth why Coloss. 1.16 Angels apparition sudden 1 1 For our Example 2 2 For our comfort The end of this apparition in respect of men Mutuall comfort from Christians a worke Angelicall Angels attend upon the Church Heb. 12. 22. Heb. 1. 2 2 The celebration Ioy how to be imployed The pure nature of Angels without envie Esay 9.6 To imitate Angels herein Specially to praise God for our own good 1 1 The chiefe end 2 2 The chiefe good 3 3 The chiefe ground Why they wish glory to God in heaven How we may glorifie God on earth more then in heaven Glory what The glory of God our chiefe end and ayme Rom. 11. Incarnation of Christ the foundation of other benefits by him Wherein God will most of all shew his glory Gods Attributes in Christ. 2 Cor. 1. Truth Wisedome Iustice. Holinesse Mercy The glory of God in Redemption exceeds 1 1 The worke of Creation 2 2 The state of Adam in innocency Exod. 34.6 Wherein Gods glory appeared to Moses Tit. 2.12 Mercy in God answereth all objections in man Object Answer Object Object Answer Hosâ—â— 11. Application to the Sacrament God out of Christ terrible These Sermons were preached at the feast of Christs nativity How to celebrate Christs Nativitie Tertullian What use to make Christs of comming Repentance what Why Gods children were suffred to fall Greatest sins committed in the Church How to know whether we glorifie God 1 1 When we exalt him above all Especially in opposition Psal. 73. Philip. 1. 2 2 When we take all favours in Christ. 3 3 When we stir up others to glorifie God Psal. 103. 4 4 When our dispositions are altered by beholding Gods glory in Christ. 1. Cor. 3. Esay 66.5 When wee grieve at the hinderances