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
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
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.
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
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
LIGHT FROM HEAVEN Discovering The FOUNTAINE OPENED The ANGELS ACCLAMATIONS The CHURCHES RICHES The RICH POVERTIE In foure Treatises BY The late Learned and Reverend Divine RICH. SIBS Doctor in Divinitie Master of Katherine Hall in Cambridge and sometimes Preacher at GRAYES-INNE Published according to the Authors owne appointment subscribed with his hand to prevent imperfect Copies AMOS 3.7 Surely the Lord God will doe nothing but he revealeth his secrets to his servants the Prophets 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. TO THE RIGHT HONOURABLE ROBERT Earle of WARWICK And to the Right Honourable the Lady SVS ANNA Countesse of WARWICKE His pious CONSORT Right Honourable THERE are two things common to man whose nature is capable of Honour one is an appetite of Honour the other a mistaking himselfe about the matter or way of Honour Ambition stirres up the one and Ignorance causeth the other that swels this poysons the heart of man The first Humour did so farre transport some Ancients that they placed very Felicitie in Honour and made strange and unnaturall Adventures for the same The second as an Evill made them to make that to be Honour which is not and denie that to be Honour which is Honour indeed It is no Honour to be wicked nor yet a way to Honour with God or good men and yet some men doe glory in their shame accounting Besenesse it selfe to be their Honour It is the highest Honour and indeed nothing so truly ennobleth to be truly gracious and godly and yet with multitudes of men Religion and Godlinesse are thought staines and blemishes of Honour ignobling Greatnesse it selfe which they shun as the greatest shame The Scriptures make Godlinesse the formall and intrinsecall Cause and Root of Honour Nay it is and was the opinion of the most moderate Philosophers That Vertue is the proper Basis of Honour and that it doth belong to Vertue as a Debt and so much as vertuous so much honourable and though it did not make yet it did dresse a Morall happinesse The Honour of being vertuous is great to all most unto Personages whose bloud runnes Noble and Places are eminent the World eyeth such most and are willing to see if they will shine and readie to commend if they will be forward When great ones are but in the common way of honouring God which is meerely formall and verball this is pleasing and many times winning name and fame unto themselves But when they are found upon the speciall way of honouring God which is radicall and vitall the heart being inwardly affected with the love and purpose and the life full of the courses and discourses of Godlinesse this makes Nobilitie it selfe glorious and eminently to shine And certaine it is that such shall have from God the Honour of secret Acceptation speciall Protection externall Publication and of eternall Glorification they being all Heires under Blessing This honour in all eminency I wish unto your Honours by how much the more God hath already advanced and enlarged your Names and Families not onely in many outward but also in many choise and spirituall respects For your further helpe herein I make my selfe bold to present you with certaine Sermons heretofore preached by D. Sibbs a man whose piâ—ty and parts made him Honourable living and dead For mee to commend the Author unto your Honours were to make the World to judge him either a stranger unto you or a man that had not ingratiated himselfe with you whilest hee lived neere unto you I well knew that he had an Honourable opinion of you both and of yours and that maketh me not blush to passe these his owne Labours under your Noble Patronâ—ges I know his woâ—kes doe and will sufficiently prayse him and You that knew and loved him so well shall in vouchsafing to read over these ensuing Sermons finde his Spirit in them and in a manner heare him although dead yet speaking unto you Looke upon the Worke with acceptance for the Fathers sake and let the World know that he was a man so deservedly respected of you that his learned Labours shall profit you and you by them may be quickned in all the passages of your life to Honour that God who hath so much Honoured you which is the heartie desire of Your Honours to be commanded IOHN SEDEWICK TO THE READER THe highest Points of Christian Religion and such as are most above the Reach of Humane Wisedome are those that lye below in the foundation and therefore are they called the Mysteries of the Kingdome of Heaven Mat. 13.11 and the deepe things of God 1 Cor. 2.10 And the knowledge of these things is tearmed an ascending into Heaven Iohn 3.13 a knowledge of such things as eye hath not seene nor eare heard nor would ever have entred into the heart of man had they not beene revealed to us by him that came downe from Heaven even the sonne of man that is in Heaven That blessed Apostle S. Paul that was rapt up into the third Heaven did yet chiefely desire to studie and teach these Principles of the Doctrine of Christ I determined not to know any thing among you save Iesus Christ and him crucified 1 Cor. 2.2 Yea and after all his studie and teaching was not ashamed to confesse of himselfe that he was not yet perfect in the knowledge of Christ nor had attained so much as might be attained but was still therefore looking upward and pressing forward to that which was before Phil. 3.12 13. And indeed what David acknowledged concerning his searching the Scriptures in generall that though he had proceeded further in the discoverie of Divine Truths then those that went before him Psal. 119.99 I have more understanding then all my Teachers for thy Testimonies are my meditation yet he was still to seeke of that which might be knowne Vers. 96. I have seene an end of all perfection but thy Commandement is exceeding broad Even as those great Discoverers of the New-found Lands in America at their returne were wont to confesse that there was still a Plus-ultra more might be descryed then was yet seene that may we say concerning those glorious things revealed unto us in the Gospel concerning Christ Proceed we as farre as we can in the studie of them that we know will be nothing to that which is still to be learned for the Riches of Christ herein discovered are indeed unsearchable It is disparagement therefore at all either to those that are the chiefe Masters of the Assemblies to teach or those that are of the highest Forme in Christs Schoole to learne yea and that againe and againe the first Principles of the Oracles of God Sure I am how-ever others puffed up with an opinion of their owne worth may be otherwise minded the Reverend and learned Author of these ensuing Trâ—atises was of this judgement who though he were
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
because as the things are great so they require a sutable carrage not a common carriage We prophane the Sacrament if we take the Bread and Wine as a common Feast as S. Paul saith You discerne not the Lords Body We prophane Mysteries when we discerne not Beasts and beast-like men discerne not the relation of things that these outward elements have reference to great matters to the Body and bloud of Christ they doe not discerne them from common Bread and Wine though they be used to rayse up our soules to the Bread of Life So likewise when we come to the Word of God and looke not to our feet but come to the Church as if we went to a Play or some common place without prayer without preparation when wee come with common affections this is to come prophanely Here we come to Mysteries to high things to great matters Therefore when wee come to converse with God we must not come with common affections wee must carry our selves holily in holy businesse or else we offer to God strange fire God was in this place sayth Iacob and I was not aware of it So when we come to heare the Word when we goe to pray when we receive the Sacrament God is herâ— and Mysteries are here and we are not aware of it It is a shame for us not to labour to bring sutable dispositions It is a matter of that consequent life or death depends upon it You know what S. Paul sayth 1 Cor. 11. For this very cause some are sick and some weake and some sleep some die Why For comming with common affection for not discerning the Lords Body for not examining our selves for not having answerable dispositions to the greatnesse of the Mysteries we goe about Let us not thinke it enough to come to the Sacrament and then to let the reines loose to all kind of vanitie the very Heathens would be ashamed of that It is the bane and blemish of Religion and such a thing for which wee may feare that God will give whole Christendome a purge I meane for our excesse There is a lawfull use of Feasting and comely Recreations but to come with unjustifiable Vanities that are not fit at any time when wee should honour God for the greatest Gift that ever was for the Incarnation of his Sonne to be more prophanely disposed then and to give our selves to more loose courses then at other times how can it but provoke the Justice of God especially it being common Amongst other things we may justly looke for the Vengeance of God for this not onely upon this or that place for it is the fault of Christendome Shall we carry our selves thus prophanely at these times when we should walke in a holy disposition Is this the way to be thankefull to God Let us labour to entertaine and embrace these Mysteries of the Gospel as wee should with a sutable carriage to them for the Gospel will no longer tarry then it hath sutable love and affections to the greatnesse of the thing The Gospel may leave us we know not how soone and goe to people that are as barbarous as we were before the Gospel came to us The Romans thought they had Victory tyed to them but we have not these Mysteries of the Gospel tyed to us If we labour not for an answerable carriage as God hath removed the Gospel from the Easterne Churches of Asia that are under the tyrannie of the Turks now so he may and we know not how soone take away these blessed and glorious Mysteries Let us reverence these Mysteries and blesse God for them and labour to expresse our thankfulnesse in our lives and conversations that God may delight to continue with us and continue his blessed Truth among us Doe but conceive in your owne selves what equity is it that Truths should be obtruded to men that care not for them That live under the mysteries of the Gospell with as much liberty to the flesh as if they had never heard of it that their lives are not better then Pagans perhaps worse When these things grow generall will God continue these Mysteries to us when there is such a disproportion of affection and carriage Judge of these things God should deale justly with us if he should leave us to the darknesse of Gentilisme and Poperie and confusion and carry the Gospel further West still to a people that never heard of it where it should have better entertainment then it hath had of us I beseech you let us labour to carry our selves answerable to this blessed and great Mysterie if wee would have it continued longer among us Againe are these things Mysteries great Mysteries Let us blesse God that hath revealed them to us for the glorious Gospel Oh how doth S. Paul in every Epistle stirre up people to be thankfull for revealing these Mysteries What cause have the Gentiles that were in the shaddow of death before to be thankfull to God What kind of Nation were we in Iulius Caesars time As barbarous as the West Indians the Canibals were as good as we We that were so before not onely to be civillized by the Gospel but to have the meanes of salvation discovered what cause have we to be enlarged to thankfulnesse And shall we shew our thankefulnesse in provoking his Majestie There is nothing in the world that is a ground of that thankfulnesse as the glorious Gospel that brings such glorious things as it doth Men are thankfull to men for teaching and discovering the Mysteries of their Trades and shall God discover the great Mysteries of the Gospell of Christ and shall not we be thankfull Are there not thousands that sit in darknesse The Romish Church is it not under the Mysterie of Iniquitie And that we should have the glorious Mysteries of the Gospel revealed to us that the Veile should be taken off and we should see the face of God in Christ what a matter of thankfulnesse is it to all gracious hearts that ever felt comfort by it Againe it is a Mysterie Therefore it should teach us likewise not to set upon the knowledge of it with any wits or parts of our owne to thinke to search into it meerely by strength of wit and study of Bookes and all humane helpes that can be it is a Mysterie and it must be unveiled by God himselfe by his Spirit If we set upon this Mysterie onely with wits and parts of our owne then what our wits cannot pierce into we will judge it not to be true as if our wits were the measure of Divine Truth so much as we conceive is true and so much as we cannot conceive is not true What a pride is this in flesh in wormes of the Earth that will make their owne apprehensions and conceits of things the measure of Divine Truth as Heretikes heretofore have done It was the fault of the Schoolemen in later times they would come with their Logick
1. and Ephes. 3. he prayes for the Spirit of revelation that God would vouchsafe that Spirit to take away the veile of ignorance and unbeleefe from our soules that we may see and as it is Ephes. 3. that we may comprehend the height and breadth and length and depth and all the dimensions of Gods love in Christ. This must be done by the Spirit of God for as S. Paul divinely reasons in 1 Cor. 2. Who knowes the things of God but the Spirit of God Therefore wee must plow with Gods Heyfer if we would know the things of the Spirit we must have the same Spirit Now the Spirit doth not onely teach the Truths of the Gospel but the application of those Truths that they are ours this Truth of the Gospel is mine the Sacrament seales it to me The preaching of the Word takes away the veile from the things and the Spirit takes away the veile from our soules It is the office of the Spirit to take the veile off the heart and to lighten our understandings and likewise to be a Spirit of application to us in particular It is to â—o purpose to know that these things are Mysteries unlesse they be for us and for our good that we know Christ is ours and that God is reconciled to us Therefore saith the Apostle hee hath given us the Spirit to know the things that are given us of God in particular So the Spirit doth not onely bring a blessed Light to the Scriptures and shew us the meaning in generall but it is a Spirit of application to bring home those gracious promises to every one in particular to tell us the things that are given us of God not onely the things that are given to the Church but to us in particular For the Spirit of God will tell us what is in the brest of God his secret good will to the Church he loves the Church and he loves thee sayth the Spirit therefore he is called an earnest and a seale in our hearts because he discovers not onely the Truth at large but he discovers the truth of Gods affection in all the priviledges of the Gospel that they belong to us What a blessed discovery is this that not onely reveales Divine Truths to us but reveales them so to us that we have our share and interest in them Therefore whensoever we take the Booke of God into our hands when we come to heare the Word beg of God the Spirit My House sayth God shall be called the House of Prayer not onely the House of Hearing of Divine Truths but the House of Prayer In the use of meanes we must looke up to God and Christ it is impudencie and presumption to come to these things without lifting up our soules to God Therefore there is so little profit under these glorious Mysteries because there is so little prayer lifting up the heart to God We should goe to Christ that opens and no man shuts and shuts and no man opens he hath the Key of David goe to him therefore that he would both open the Mysteries and open our hearts that they may close with them In Revel 5. Saint Iohn wept when the Booke with seven Seales could not be opened he wept that the Prophesie was so obscure that it could not be understood but then Christ takes the Booke and opens it So when we cannot understand divine Mysteries let us groane and sigh to Christ he can open the Booke with seven Seales and he layes open all the Mysteries as farre forth as it concernes us to know Gods children grieve when things are not discovered to them There is a contrarie disposition in Gods people to carnall Papists they vex that Mysteries should be discovered Gods people grieve that they are not discovered enough they make a perverse use of this divine Truths are Mysteries therfore they may not be published to people nay divine truths are Mysteries therefore they must be unfolded Hence comes the necessity of the Ministery for if the Gospel be a Mysterie that is a hidden kind of knowledge then there must be some to reveale it God hath therfore stablished an Office in the Church with which he joynes his owne sacred Spirit that both Ordinance and Spirit joyning together the veile may be taken off How can they understand without a Teacher And To us is committed the dispensation to preach the unsearchable riches of Christ sayth S. Paul Therefore there is this Ordinance to unfold these depths as much as may serve for us Prophane people they thinke they know enough they need not be taught as if this were a shallow Mysterie or none at all It argues a prophane and naughty heart not to attend upon all sanctified meanes all is little enough And sometimes God will not grant his Spirit in one meanes because hee will make us goe to another and from that â—o another and runne thorow all He denyes his Spirit of purpose in hearing because he will have us to read and denyes it in that because he will have us conferre and practise the Communion of Saints and all little enough to apprehend this glorious excellent Mysterie A man may know a prophane heart therefore by despising the improovement of any meanes of knowledge It is a Mysterie therefore Gods people desire to have it taught Againe if we would understand these Mysteries let us labour for humble spirits for the Spirit workes that disposition in the first place The humble God will teach Psal. 25. the humble that will depend upon his teaching Now this kind of humilitie here required it is a denyall of our owne wits though they be never so capacious for the things of the world We must be content to become fooles that wee may be wise wee must denie our owne understandings and be content to have no more understanding in Divine things then wee can carry out of Gods Booke then wee can be taught by Gods Word and Ordinances This humilitie we must bring if wee will understand this Mysterie And bring withall a serious desire to know with a purpose to be molded to what we know to be delivered to the obedience of what wee know for then God will discover it to us Wisedome is easie to him that will Together with prayer and humilitie let us but bring a purpose and desire to be taught and we shall find divine wisedome easie to him that will None ever miscarry in the Church but those that have false hearts they have not humble and sincere hearts willing to be taught For if they have that then God that hath given this sinceritie and will this resolution that they will use the meanes and they will be taught hee will suit it with Teachers God usually suites men with Teachers fit for their dispositions Let a man have a naughtie heart and he shall find flatterers to build him up in all violent and naughtie courses God in judgement
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
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
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
Divine Power so he will justifie his Mysticall Body and as he hath conquered in his owne person so he will by his Spirit conquer for his Church And as he will overcome for his Church so he will overcome in his Church stronger is he that is in the Church in you then he that is in the World and Gods children will be triumphant though they may be discouraged in respect of the present carriage of things yet the Spirit that is in them above the World will gather strength by little and little and it will appeare at length notwithstanding present discouragements undoubtedly the best things will have a true lustre and glory at length how-ever they seeme to be carryed for the present You see as Christ hath justified himselfe to be the true Messias and as he hath justified himselfe so he will justifie all his there is the same reason for both For our further instruction and comfort let us consider that in regard of God likewise we shall be justified from our sinnes in our consciences here and at the Day of Judgement before Angels and Devils and men As Christ was justified from our sinnes himselfe and he will justifie every one of us by his Spirit his Spirit shall witnesse to our Soules that we are justified and likewise his Spirit shall declare it at the Day of Judgement it shall be openly declared that we are so indeed There is a double degree of justification one in our conscience now another at the Day of Judgement Then it shall appeare that we have beleeved in Christ and are cleansed from our sinnes when we shall stand on the right hand of Christ â—s all that cleave to Christ by faith then it shall appeare that by him we are justified from all our sinnes whatsoever Againe Christ was justified in the Spirit Then hence we may learne our dutie we ought all of us to justifie Christ. To whom is Christ justified by the Spirit onely to his owne Church and Children not to the reprobate World We may know that we are members of Christ if wee be of the number of those that justifie Christ. How doe we justifie Christ We justifie Christ when from an inward worke of the Spirit we feele and acknowledge him to be such an one as he is Christ is God Now when we relie upon him as our Rock in all temptations we justifie Christ to be so when we kisse the Sonne with the kisses of faith of subjection of obedience of reverence and love this is to justifie Christ to be the Sonne of God as it is Psal. 2. Kisse the Sonne lest he be angry Those that in temptation are to seeke for their comfort they doe not justifie Christ they doe not live as if he were a Saviour not as if he were a God in temptations to despaire they justifie not Christ. Those that have Christ illuminating their understandings to conceive the Mysteries of Religion they justifie Christ to be the Prophet of his Church because they feele him enlightning their understandings Those that find their consciences pacified by the obedience and sacrifice of Christ they justifie him to be their Priest for they can oppose the bloud of Christ sprinkled on their hearts to all the temptations of Satan and to the risings of their owne doubting conscience their hearts being sprinkled with the bloud of Christ they can goe to God and the bloud of Christ speakes for them Peace it pleads Mercie Mercie Thus we justifie Christ as a Priest when we rest in his Sacrifice and doe not with Papists runne to other Sacrifices this is not to justifie Christ To justifie Christ God-man is to make him a perfect Mediator of intercession and redemption to make him all in all They doe not justifie Christ that thinke God was made man to patch up a salvation that he must doe a part and we must merit the rest oh no take heed of that account all our obedience and all that is from us as menstruous clothes not able to stand with the Justice of God In a word we justifie and declare and make good that he is our King and put a Kingly Crowne upon his head when we suffer him to rule us and to subdue our spirits and our rebellions when we cherish no contrarie motions to his Spirit when we rest in this World and not traditions but stoupe to the Seepter of Christs Word this is to justifie him as a King Thus we should labour to justifie and declare to the World the excellencie and power of Christ in our hearts that we may make Religion lovely and make it be entertained in the World because we shew it to be an excellent powerfull thing Let us examine our hearts whether we thus justifie Christ or no that by our carriage towards him we make it good that he is such an one as the Scripture sets him forth to be In particular we justifie him that he rose from the dead when we beleeve that we are freed from our sinnes our Suretie being out of Prison We justifie him as ascended into Heaven when we have heavenly affections and when we consider him as a publike person gone to Heaven in our name We justifie him as sitting at the right hand of God when we mind the things that are above and not that are here below or else we denie these things wee beleeve them not we justifie them not when our conversations are not answerable to the things we beleeve If we be the children of Wisedome undoubtedly we shall justifie Wisedome If we be the members of Christ we shall justifie our Head if wee be his Spouse we shall justifie our Husband Let us examine our selves that we doe in this kind and never thinke our state good till we can justifie Christ. In the next place for our direction as Christ justified himselfe by his Spirit by his Divine Power so let us know that it is our dutie to justifie our selves to justifie our profession justifie all Divine Truth Let us make it good that we are the Sonnes of God that we are Christians indeed not onely to have the name but the annointing of Christ that we may cleare our Religion from false imputations or else instead of justifying our profession we justifie the slanders that are against it The World is readie to say None are worse then Christians and their Religion is all but words and shewes and formes Shall wee justifie these slanders No let us by the Spirit of God justifie our Religion let us shew that Religion is a powerfull thing and so indeed it is For Divine Truth when it is imbraced and knowne it alters and changeth the manners and dispositions it makes of Lions Lambes it makes our natures mild and tractable and sweet it rayseth a man from Earth to Heaven Let us justifie this our Religion and profession against all gainesayers whatsoever Wisedome is justified
conceived of the prophanenesse and poyson that is in mans nature against Divine Truths as I shall shew afterwards how it slights the meanes of its owne salvation and stands wondering at baubles and trifles and so men waste away their precious time in admiration of that which is nothing but vanitie of vanities whereas we should take up our time in studying these transcendent things that goe beyond the capacitie of the very Angels yet these things we dally and trifle withall Againe from hence that Christs was seene and attended on and admired by Angels there is a great deale of comfort issueth to us it is the ground of all the attendance and comfort that we have from the Angels For this is a Rule in Divinitie that there is the same reason of the Head and of the members both Head and members are one Therefore what comfort and attendance Christ had who is the Head the Church which is his Body hath the same onely with some difference they attended upon him as the Head they attend upon us as the members they attended upon him immediatly for himselfe they attend upon us for his sake For whatsoever we have of God we have it at the second hand we receive Grace for Grace of Christ we receive attendance of Angels for the attendance they yeelded to Christ first they attend upon us by his direction and commission and charge from him so we have a derivative comfort from the attendance of Angels upon Christ but surely whatsoever they did to him they doe to us because there is the same respect to Head and members Therefore the Devill did not mistake he was right in that when he alledged out of the Psalme He shall give his Angels charge over thee that thou dash not thy foot against a stone He was right in that applying it to Christ For how-ever it be true to Christians yet it is true to Christ too it is true to the members as well as the Head and to the Head as to the members for He that sanctifieth and they that are sanctified are all one as the Apostle sayth one Christ. Now the care of Angels concerning Christ and his Church it was shadowed out in Exod. 25. and 26. There the Mercie-Seate which covered the Arke wherein the Law was upon the Mercie-Seat there were two Cherubins counter viewing one another and both pryed to the Mercie-Seat they shadowed out the Angels that looke on the Mercie-Seat Christ for he is the Mercie-Seat that covers the Law and the Curse in whom God was mercifull to us There they looke upon that with a kind of wonderment and attendance which S. Peter alludes unto in that place Iâ—to which Mysteries the very Angels prie And so in the Veile of the Tabernacle the Veile had round about it Pictures of Cherubins What did that shaddow out unto us The multitude of Cherubins and Seraphins and Angels that attend upon Christ and his Church So he was seene and attended on by Angels and it belongs to all that are his as you have it Heb. 1. They are ministring spirits for the good of the heires of salvation They that serve the King serve the Queene too Christ is the King of his Church and the Church is the greatest Queene in the World they attend upon her nay Christ hath made us with himselfe Kings Now what a King is that that hath a Guard of Angels As they guarded and attended upon Christ so they guard and attend all that are his as you have it excellently in Dan. 7.10 There are thousand thousands of Angels about the Throne continually All this is for our comfort because we are one Mysticall body with him You have in Iacobs Ladder a notable representation of this Iacobs Ladder it reached from Earth to Heaven and that pointed to Christ himselfe who is Emanuel God and man who brought God and man together He was a Mediator betweene both and a friend to both He was that Ladder that touched Heaven and Earth and joyned both together Now it is said the Angels ascended and descended upon that Ladder so the Angels descending upon us is because they ascend and descend upon Iacobs Ladder first that is upon Christ. All things are yours sayth the Apostle What be those God is ours the Spirit is ours Heaven is ours the Earth is ours Afflictions Life Death Paul Apollo the Angels themselves all is ours Why Ye are Christs that is the ground So it is a spring of comfort to consider that Christ was seene and admired and attended by Angels they are ours because we are Christs Let us consider what a comfort it is to have the attendance of these blessed Spirits for Christs sake And hence we have the ground of the perpetuitie of it that they will for ever be attendants to us because their love and respect to us is founded upon their love and respect to Christ. When favour to another is grounded upon a sound foundation when the favour that a King or a great person beares to one is founded in the love of his owne sonne he loves the other because he loves his sonne whom the other loves so it is perpetuall and sound because he will ever love his sonne The Angels will for ever love and honour and attend us why for what ground have they respect to us at all It is in Christ whose members and Spouse we are So long as the Church hath any relation to Christ so long the Angels shall respect the Church but the Church hath relation to Christ for ever therefore the respect that the blessed Angels have to Christ and to the Church it is for ever and for ever Well let us thinke of this so as to make use of it that now in Christ we have the attendance of Angels We doe not see them as in former time before Christs Incarnation it is true because now since Christ is come in the flesh the Government of Christ is spirituall and we are not supported with those glorious manifestations but they are about us in an invisible manner We have Elizeus Guard about us continually but we see them not There were more apparitions in the infancie of the Church because the dispensation of Christ to the Church was according to the weake state of the Church But now Christ is come in the flesh and received up in glory and there is more abundance of Spirit wee should be more spirituall and heavenly minded and not looke for outward apparitions of Angels but be content that we have a Guard of them about us as every Christian hath Despise not saith Christ these little ones thâ—y are about Christians and about little ones little in yeeres little in esteeme for their Angels c. It is a strange thing they are Gods Angels but they are theirs for their service Their Angels behold the face of your heavenly Father So that Christs Angels are our Angels they
in this place Preaching goes before Beleeving Therfore the Gospel unfolded is called the Word of Faith because it begets Faith God by it works Faith and it is called the Ministerie of Reconciliation because God by it publisheth recoÌ„ciliation As preaching goes before beleeving so it is the blessed instrument by reason of the Spirit accompanying of it to worke Faith In the Ministerie of the Gospel there is not only an unfolding of the excellent things of Christ but there is grace given by the Spirit to beleeve And herein this publication proclamation differs from all other publications in the world men may publish proclayme what they would have but they cannot give hearts to beleeve it but in the blessed promulgation and publishing of Divine Truths there is the Spirit of God accompanying it to work what it publisheth it opens the Riches of Christ and offers Christ and Christ is given to the heart with it it publisheth what is to be beleeved and known and it alters our courses together with it there goes a power the Spirit cloathing the Ordinance of Preaching to doe all Therefore it is called the Ministery of the Spirit why because what is published in the preaching of the Word to those that belong to God it hath the Spirit to convey it to the soules of Gods people Therefore he sayth here first preached and then beleeved Therefore those that are enemies to this Ordinance of God they are enemies of the Faith of Gods people and by consequent enemies of the salvation of Gods people But the more the proud and haughty Atheisticall heart of man riseth against it the more we should thinke there is some divine thing in it it must needs be excellent because the proud heart of man stomacks it so much we see here it is the meanes to worke Faith Therefore as we esteeme Faith and all the good we have by it let us be stirred up highly to prize aâ—d esteeme of this Ordinance of God So much for the coherence or connexion Preached to the Gentiles and then Beleeved on in the World For the word themselves we see here first that Christ as he must be unfolded in preaching so he must be beleeved on Because the dispensation Ministeriall is not enough unlesse there be an applying grace in the heart and that is a spirit of Faith whose propertie is to make peculiar that that is offered There is a vertue of application in this grace of Faith where there is a giving there must be a receiving or else the gift is uneffectuall Christ is the Garment of the Soule he is the foundation and food c. As I said before he is our Husband we must give our consent beleeving is a spirituall marriage in marriage there must be a consent this consent is Faith that makes up the Bond betweene Christ and the beleeving soule Therefore of necessitie there must be Faith all else without beleeving in Christ is nothing Faith is the meanes of making Christ our owne and no other thing whatsoever The Papists have ridiculous meanes that they understand not themselves nor any body else they make the Sacrifice of the Masse a meanes to apply Christ and other courses but the Ministeriall meanes to apply Christ is the preaching of the Gospel and Faith that is wrought by the Ministerie of the Gospel and there is no other way of application by the Masse or any such thing Christ without Faith doth us no good in Heb. 4. The Word that they heard did not profit them because it was not mingled with Faith The Word of God the Gospel it is the power of God to salvation but it is to all that beleeve whatsoâ—ever good Christ doth to us he doth it by Faith It is a rule in Divinitie and it is to purpose in the deciding some controversies that a spirituall benefit not knowne and applyed is a nullitie because God intends all whatsoever we have to be opened to us and applyed that he might have the glory and we the comfort We see the excellencie and necessarie use of this Grace of Faith How is Christ to be beleeved on We must rest upon no other thing either in our selves or out of our selves but Christ onely In Poperie they have many other things to rest on their Faith being corrupt all their obedience likewise is corrupt that springs from it They dishonor Christ to joyne any thing in the world with him The Apostle is wondrous zealous in this to have nothing joyned with Christ as in Galat. 5. If ye be circumcised Christ shall profit you nothing onely Christ must be beleeved on in matter of salvation And whole Christ must be received beleeving is nothing but a taking or receiving of Christ as a Lord and as a Saviour as a Priest to redeeme us by his blood and Christ as a King to governe us we must take whole Christ. Wâ— see what manner of Faith is in most men that snatch out of Christ what they lift to serve their owne turne as he dyed for their sinnes so they are glad of him but as he is a Lord and King to rule and governe them so they will have none of him but turne the grace of God into wantonnesse But Christ as we must rest and rely on him onely so we must receive him and beleeve on him wholly Now Faith lookes upon Christ as the maine object of it as it justifieth the same Faith it looks upon the whole Word of God as a Divine Truth revealed but for the maine worke of it it looks upon Christ Christ is the Jewel that this Ring of Faith doth inclose and as the Ring hath the value from the Jewell so hath Faith from Christ. In the maine point of justification and comfort Faith layes hold upon Christ for mercie for the distressed afflicted soule it looks first of all to comfort and peace and reconciliation therefore it lookes first to him that wrought it that is Christ. Now the same Faith that doth this it beleeves all Divine Truths the Threatnings and Precepts c. Faith chuseth not its object to beleeve what it lists but it carryes the soule to all Divine Truths revealed but when we speake of justifying Faith then Christ and the Promises and the mercy of God in Christ is the first thing that the soule lookes unto Christ is the first object of Faith before any benefit or gift that we have from him first we must receive Christ before we have any grace or favour or strength from him And a sanctified soule lookes first to Christ to the love of Christ to the person of Christ and then to his goods and riches As one that is marryed she regards first the person of her Husband and then lookes to the enjoyment of his goods and inheritance and Nobilities or else it is no better then a Harlots love So Faith lookes to the person first it knits
us to Christ to be in love with and to embrace Christ and then it lookes to all the good things we have by him for he never comes alone there is a world of good things in him all that tends to grace and glory yet it is the person of Christ that the soule of a Christian principally lookes to other Divine Truths are the object of Faith to direct and sway our lives yet notwithstanding they are not the object of Faith when we looke for comfort for forgivenesse of sinnes and reconciliation with God then it lookes to Christ especially Therefore we that are Ministers of the Gospel of Christ should especially looke to unfold the riches of Christ and those that are Gods people should especially desire to have Christ unfolded and the riches of Gods love in Christ. The soule that ever found the sting of sinne the conscience that ever was awakened to feele the wrath of God it accounts nothing so sweet as Evangelicall Truths those things that concerne his Husband and Saviour A carnall man loves to heare morall points wittily spoken of as delightfull to his eare but the soule that understands it selfe what it is by nature that ever felt in any degree the wrath of God for sinne of all points it desires most to heare of Christ and him crucified Therefore we may judge our selves by our eares of what temper our soules are for the eare tastes if speeches as the mouth doth meats as Iob sayth Beleeved on in the world By world especially here in this place is meant the world taken out of the world the world of elect There is a world in the world as one saith well in unfolding this point as we see man is called a little world in the great world Christ was preached to the world of wicked men that by preaching a world might be taken out of the world which is the world of beleevers Hence we may cleare our judgements in that point that when Christ is said to redeeme the world it must not be understood generally of all mankind we see here the world is said to beleeve in Christ did all mankind beleeve in Christ was there not a world of unbeleevers We see here Christ beleeved on in the world the World that was opposite that were enemies that were under Satan Who shall despaire then Therefore let us conceive well of Christ. Why was he manifest in the flesh and why is there an Ordinance of Preaching Wherefore is all this but that he would have us beleeve be our sinnes what they will Put the case that there were a world of sinne in one man that one man were a world of naughtinesse as in some sense S. Iames saith there is a world of wickednesse in the tongue if in the tongue much more in the heart which is the sink of wickednesse But put the case there were a world of wickednesse in one man what is this to the satisfaction of God manifest in the flesh and to the infinite love of God now pacified in Christ looking upon us in the face of his beloved Sonne You see here Christ is beleeved on in the world Doe but consider what is meant by the world in Scripture how it is set downe to be in an opposite state to Christ and looke to the particular state of the Gentiles that are said to be the world what wretched people were the Corinthians before they beleeved and the Ephesians and the rest Let no man therefore despaire nor as I sayd before let us not despaire of the conversion of those that are Savages in other parts how bad soever they be they are of the world and if the Gospel be preached to them Christ will be beleeved on in the world Christs Almightie power goeth with his owne Ordinance to make it effectuall since the comming of Christ the World lyes before Christ as beloved of him some in all Nations The Gospel is like the Sea what it loseth in one place it gaineth in another so the Truth of God if it lose in one part if it be not respected it gets in another till it have gone over the whole World And when the fulnesse of the Gentiles is come in then comes the conversion of the Iewes Why may we not expect it They were the people of God We see Christ beleeved on in the World we may therefore expect that they shall also be called there being many of them and keeping their Nation distinct from others Now I shall shew how this is a Mysterie Great is the Mysterie of Godlinesse Christ beleeved on in the World This is a great Mysterie to joyne these together The World and Beleeving it is almost as great a Mysterie as to joyne God and man together a Virgin and a Mother to bring an Vnbeleeving rebellious heart such as is in the world and beleeving together it is a great Mysterie in divers considerations First if we consider what the World was an opposite and enemie to Christ and under his enemy being slaves to Satan being Idolaters in love with their owne inventions which men naturally dote on Here was the wonder of Gods love and mercy that he should vouchsafe it to such wretches We may see by S. Pauls Epistles what kind of people they were before they embraced the Gospel Here was Gods wondrous dignation that God should shine upon them that sate in darkenesse and in the shaddow of death that were abused by Satan at his will That the World that is all sorts of the World from the highest to the lowest should at length stoupe to the Crosse of Christ That the Emperours should lay their Crownes at Christs feet as Constantine and others Christ at length subdued the Roman Empire it selfe to the Faith That the Philosophers of the World that were witty and learned should at length come to embrace the Gospel for divers of the Fathers were Philosophers before That men of great place of great parts and learning and education and breeding should denie all and cast all prostrate at the feet of Christ for these to be overcome by plaine Preaching for meanenesse to overcome mightinesse for ignorance to overcome knowledge yet notwithstanding these great and wise men of the World were overcome by the Gospel It was a Mysterie that the World should beleeve if we consider besides their greatnesse and wisedome the inward malicious disposition of the World being in the strong mans possession for these men to beleeve the Gospel surely it must needs be a great Mysterie Againe if we consider the parties that carryed the Gospel whereby the World was subdued a companie of weake men unlearned men none of the deepest for knowledge onely they had the Holy-Ghost to teach and instruct to strengthen and fortifie them which the World tooke no notice of men of meane condition of meane esteeme and few in number And these men they came not with weapons or outward defence but
the radicall grace in a Christians soule is this beleeving this trusting in God reconciled in Christ this relying upon Christ a convincing perswasion that God and Christ are mine this is the radicall grace of all other let us water and cherish this by all meanes whatsover And to this end let us labour to encrease in knowledge I know whom I have beleeved sayth the Apostle for all grace comes into the soule by the light of knowledge whatsoever is good is conveyed by light into the heart Faith especially is the bent of the will to Christ receiving him but this comes by a supernaturall light discovering Christ. Therefore let us desire to heare much of Christ of his Priviledges and Promises the more of Christ we know the more we shall beleeve and say with the Apostle I know whom I have beleeved It is a fond and wicked Tenent of the Papists to say That Ignorance is the Mother of Devotion and Bellarmines Tenent is That Faith is better defined by Ignorance then by any thing else a fond and unlearned conceit For how soever the reason and depth of the things of Faith cannot be searched yet we may know the things that are revealed in the Scriptures The more I know the things that are revealed concerning Christ and know that they are Gods Truths the more I know the more I shall beleeve Faith of necessity requires knowledge therefore knowledge is put for all other graces This is eternall life to know thee and whom thou hast sent because it is an ingredient in all graces it is a maine ingredient in Faith the more we know the more we shall beleeve They that know thy Name will trust in thee It is not so in mens matters the more we know a man to be able and loving and faithfull of his word the more we shall trust him Is it not so in divine things the more we know of Christ and of his Riches and Truth the more experimentall knowledge we have of him that we find him to be so the more we shall trust him Therefore by the knowledge that is gotten by the meanes let us labour for an experimentall knowledge that so we may trust and beleeve in him more and more Let us looke to the passages of our lives in former times how gracious God hath been towards us and take in trust the time to come that he will be so to the end He is the Author and Finisher of our Faith And let us search into the depth of our owne wants and weaknesses and this will force us to grow in Faith more and more this will be a meanes to encrease our Faith the more we see of our owne nothingnesse and inabilitie without Christ that we are nothing nay that we are miserable without him the more we shall cleave to him and cast our selves upon him Those that have the deepest apprehensions of their owne wants and weakenesse usually they have the deepest apprehensions of Christ and grow more and more rooted in him The searching of our owne corruptions every day is a notable meanes to grow in Faith to consider what we are if it were not for Gods mercy in Christ and this will make us to make out of our selves to Christ it will make us flye to the Citie of Refuge Ioab when he was pursued he fled to the Hornes of the Altar when conscience pursues us it will make us flye to the Hornes of the Altar to the Citie of Refuge a search into our owne conscience and wayes will force us to live by Faith and to exercise Faith every day in Christ Iesus And this is to feed on Christ daily to flye to Christ when we are stung with sinne and hunger in the want of grace and strength to flye to him for supply and so to keepe and encrease Faith by this excellent meanes Christ is all in all to those that hope to be saved by him Christ is the ground of our life and comfort and our happinesse Therefore we should make out to him upon all occasions to cleave to him in life and death We cannot presse this point of Faith too much Why are Christians called beleevers because beleeving is all if we can prove the Truth of our Faith and beleefe we prove all if we be faulty in that all is rotten Whatsoever is without faith is sinne All mens naturall morality and civility it is as it were but Copper graces but counterfeits they are but for the outwarp appearance and not in truth they are not enlivened and quickned by Faith in Christ. But I leave this and come to the last Clause Received up in glory This is the last Branch of this Divine Mysterie of Godlinesse but it is none of the least Christ ascended if we respect himselfe he was received if we looke to his Father himselfe ascended his Father received him the Scripture hath both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ascended up that is for himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was received up that is he was assumpted there is no difficulty in the words he ascendâ—d up as well as he was received up positively as well as passively In his death he was â—ot onely crucified by others and delivered by his Father but he gave himselfe to death so he was not onely received up in glory but he ascended up into glory This shewes the exaltation of Christ. The Apostle begins with God manifest in the flesh there is the descent a great Mysterie for the great God to descend into the Wombe of a Vigin to descend to the lowest parts of the Earth and then he ends with this Received up in Glory The ascent is from whence the descent was Christ ascended and was received as high as the place was whence he came downe God manifest in the flesh that is the beginning of all Received up in Glory that is the consumutation and shutting up of all It implyes all his Exaltation his Resurrection his Ascension his sitting at the right hand of God and his comming to judge the quick and the dead especially is meant his Glory after his Resurrection his Ascension and sitting at the right hand of God yet supposing his Resurrection Received up to Glory Glory implyes three things It is an exemption from that which is opposite and a conquering over the contrarie base condition It implyes some great eminencie and excellencie as the foundation of it and then a manifestation of that excellencie and it implyes victorie over all opposition Though there be excellency if there be not a manifestation of that excellencie it is not glory Christ was inwardly glorious while he was on Earth in the state of abasement he had true glory as he was God and man but there was not a manifestation of it and therefore it is not properly called glory there was not a victorie and subduing of all that was contrarie to his glory for he was abased and suffered in the Garden and
died But where these three are an exemption and freedome from all basenesse and all that may diminish reckoning and estimation and when there is a foundation of true excellency and likewise a shining a declaring breaking forth of that excellency there is glory But Christ after he was manifest in the flesh and had done the work here that hee had to doe hee was received up to glory that is all basenesse was layd aside his glory appearing all abasement did vanish he was victorious over that for in his Resurrection that was the first degree of his glory you know the Clothes that he was bound with were left in the Grave the Stone was remooved all things that might hinder his glory that might abase him in body in soule or condition they were remooved there was an excellency in all that was not before in regard of manifestation For his Body it was now impassible an immortall spirituall Body it could suffer no longer it was not fed with meat and drink as in the time of his abasement it was a Body so agile and so nimble that he could moove even as he would himselfe so there was a glory put upon his Body above the Sunne There was a glory upon the Soule all that might hinder that was subdued for there was no sorrow no feare nor griefe as there was in his Soule before he was glorified so both in Body and Soule he was more glorious And then for his whole condition that was glorious he was abased no longer for now he was taken into the highest place of all above the Heavens and as his place is most eminent so his government is most eminent for he is taken up there above all Principalities and Powers as it is Ephes. 1.20 and is gloriously set downe at the right hand of God 1 Pet. 3. All being subject to him he hath the domination and government of all So that whatsoever might shadow and cloud him all ills eyther in Body in Soule or condition all was remooved and he was glorious in all For excellencie the foundation of glory that was alway with him in his very abasement but now it was manifested he was mightily declared to be the Sonne of God by raysing himselfe from the dead he was declared to be glorious in all those things wherein he could be glorious As no person can be glorious but eyther it must be in body or soule or condition he was glorious in all for hee was received up into the place of glory to Heaven to the assembly of glory to the presence of his Father and the blessed Saints and Angels and no question but there was a glorious welcome If the Angels came so chearefully to proclaime his Incarnation when he was borne and sang Glory be to God on high on Earth peace good will towards men What kind of triumph doe you thinke was made by all the blessed companie in Heaven when he was entertained thither after his abasement It is beyond our conceits to imagine It will not be altogether unusefull to speake of the circumstances of Christs being taken up to glory Whence was he taken He was taken up to glory from Mount Olivet where he used to pray and where he sweat water and blood where he was humbled from the place of Humiliation was his Ascension to glory shewing unto us that the place oft times where we pray where we are afflicted our sick Beds nay the places of our abasement the very Prisons they may be as Mount Olivet to us from whence God will take us to glory Let no man therefore feare and abasement it may prove as Mount Olivet to him in this respect And when was he taken up to glory Not before he had finished his worke as he sayth Iohn 17.4 I have finished the worke thou gavest me to doe Then he was taken up when he had done all when he had accomplished our salvation And after his abasement not before So our taking up to glory it must be when we have done our worke when we have finished our course when we have runne our race when we have fought the good fight And also after our abasement we must first suffer with Christ before we can be glorified with him Againe if we speake of the first degree of Christs glory his Resurrection he was taken up to glory when he was at the lowest that could be when he was in the Grave so Gods Church and children at the lowest they are neerest to glory We use to say Things when they are at the worst are neerest mending so is the state and condition of the Church of God and every particular Christian when he is lowest he is neerest raysing as we shall see afterwards The witnesses of this were the Angels they proclaimed his Incarnation with joy and without doubt they were much more joyfull at his ascending up to glory it was in the presence of the Angels So likewise when he shall come to manifest his glory at the day of Judgement there will be innumerable thousands of Angels Those glorious creatures were witnesses of his glory and no question but they yeelded their joyfull attendance and service that were so willing to attend him at his birth and comming into the world He was carryed up in the clouds in which also he shall come againe at the last day But before he was taken up to glory he was fortie dayes on Earth to give evidence to his Apostles and Disciples of his Resurrection and to instruct and furnish them in things concerning their Callings afterwards he was taken up to glory And in all that time of his abode on Earth after his first degree of glory his Resurrection he was never seene of sinfull eye for any thing we see in Scripture I meane of those that were scorners of him that despised him The Scribes and Pharises and carnall people did not see him they had no commerce at all with him after his Resurrection they that despised him in his abasement had no comfort by exaltation But that which I will chiefely presse in this Clause shall be to shew That as this is a Mysterie so how it is a Mysterie of Godlinesse to stirre us up to godlinesse for as I sayd befoâ—e Divine Truths and Principles they are called Godlinesse because where they are embraced they worke godlinesse the soule is transformed into them where these Truths are ingrafted in the soule as S. Peter saith they turne the soule into their owne nature Therefore I will shew how this Mysterie Christ received up to glory breeds a frame of Godlinesse in the heart That it is a Mysterie it will easily appeare For was it a great Mysterie that God should take our nature upon him to be abased in it Surely it must needs be a Mysterie that God will be glorified in our nature Was our nature advanced in his Incarnation Much more was it glorified in his Exaltation when he
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
293 Mystery Mystery what 1 8 Mystery in Scripture what 1 9 The Gospell a mystery how 1 10 Every grace a mystery 1 12 All in Christ mysteries 1 13 To blesse God for mysteries 1 19 How to come to these mysteries 1 20 Who teacheth these mysteries 1 23 How to know these mysteries 1 24 Different carriage of men toward these mysteries 1 27 Mystery of iniquity 1 32 Popery a mystery of iniquity how 1 33 Why that mystery is suffered Ibid. Godlinesse a great mystery how 1 34 How to be affected with this great mystery 1 38 Believing in Christ a mystery how 1 146 See Controversie and Ascension Mysticall The Church mysticall 1 14 Moses See Glory Mortification Mortification the ground of it 1 193 N Nativity NAtivity of Christ how to be celebrated 1 228 Nature Benefit of Christs taking our nature 1 54 Not to defile our nature why 1 66 Faith altogether above nature 1 150 Necessity See All. O Obedience HOw God tries our obedience 1 120 Objection How to answer all objections 1 59 Offer Danger of neglecting Gods offer 1 293 Owne We must do good to others of our owne 2 71 Others See Speedy Chearefull Inwardly Seasonably Constantly P Pagans PAgans conversion hindred 1 135 Passion Passion to be avoided in Gods mysteries 1 30 Patience Ground of patience in suffering 1 188 Pawne Christians have a rich pawne 2 29 Peace Peace with God necessary that we may glorifie him 1 251 Peace whence it comes 1 252 Peace what 1 253 Christ our peace 1 255 Peace founded in Christ 1 256 Peace wrought by Christ why 1 257 How to know we are at peace with God 1 262 Peace with God workes peace with others 1 267 False peace dangerous 1 268 Peace how maintained 1 269 Motives to peace 1 272 Danger of men without peace 1 273 Happinesse of men that have peace with God 1 276 See Earth and Grace Persecute Religion why persecuted 1 14 Person Faith lookes to Christs person 1 143 See Incarnate Posterity How to provide for posteritie 2 76 Power Great power to make a Christian 1 91 Prayer Necessity of prayer 1 26 Prayer necessary to maintaine peace 1 270 Prayer for benefactors 2 72 Preach To preach what 1 116 Necessity of application in preaching 1 117 Vse of preaching 1 123 Christ profits not but as preached 1 125 Christ the object of preaching 1 126 Christ preached how 1 127 See Law Pride Grounds against pride 1 66 Pride the cause of our fall 1 22 What takes away the fuell of pride 2 99 Predestination Providence serves predestination 1 105 Private Private exercise with contempt of publike condemned 1 122 Priviledges Priviledges whence to esteeme them 2 43 Proclamation Proclamations of God and men differ 1 139 Profession See Iustifie Promises Christians rich in promises 2 28 Promises performed by degrees 2 92 Prosperity Prosperity the danger of it 2 96 Poore Poverty Christ became poore 2 10 Particulars of Christs poverty 2 10 Aggravation of Christs poverty 2 15 Our owne poverty a part of our riches 2 29 Not to despise men for poverty 2 34 103 Poverty of spirit how helped 2 98 Spirituall poverty what 2 107 Degrees of spirituall poverty Ibid. Evidences of this poverty 2 109 Necessity of it 2 111 Spirituall poverty after conversion 2 113 Signes of spirituall poverty 2 120 To labour for spirituall poverty 2 127 How to get spirituall poverty 2 This poverty makes us trust in God 2 153 See Grace Providence See Predestination Q Quiet HOw faith quiets the soule 2 139 Quicken Love quickens to duty 2 139 R Reason MYsteries of religion above reason 1 22 Vse oâ— reason in religion Ibid. See Faith Recreation Recreations to be made good use of 2 42 Redemption Redemption greater than creation 1 151 223 Religion How to carrie our selves in religion 1 15 Religion not easily learned 1 124 See Persecute Repentance Repentance what 1 229 Revelation The spirit of revelation to be begged 1 246 295 Rich. Riches Christ was rich 2 5 Riches what 2 6 Christ became poore to make us rich 2 18 What riches wee have by Christ Ibid. Abasement of outward riches 2 35 Why we want spirituall riches 2 38 Christians sometimes know not their riches 2 39 How to improve our riches by Christ 2 41 S Sacrament CHrist not bodily present in the Sacrament 1 174 How to conceive of Christ in the Sacrament 1 198 Salvation Degrees of dispensation of salvation 1 133 Christ a joynt cause of our salvation 2 44 Satisfaction Satisfaction required in our restoring 2 23 Sanctification Spirituall poverty in sanctification 2 114 Sanctification makes us trust in God 2 154 Seasonable The good we do to others must be seasonable 2 72 Scripture Scriptures why not understood of Iewes 1 50 See Christ. Separation There is a separation out of Christ 1 253 Sight What meant by sight 1 93 Sinne. I Sinne the greatnesse of it hinders not Gods love 1 292 How farre Christ tooke our sinnes 2 12 Soule Outward things not proportionable to the soule 2 36 Speed Our good we doe to others must bee with speed 2 70 Spirit Spirituall Necessity of depending on the Spirit 1 24 The Spirit teacheth to applie truths 1 25 Christ by his Spirit overcomes in his Church 1 84 Christs bodily absence supplied by the Spirit 1 181 Spirit how obtained 2 24 Riches of Christians Spirituall 2 27 To converse with those that have the Spirit 2 65 Spring See Gospell Staggering Staggering in religion whence 1 44 Strictnesse Strictnesse of life forced from the Gospell 2 61 Studie To studie Christ daily 1 294 Suffering Spirituall poverty in suffering 2 119 T Temptation HOw Satan represents God in temptation 1 59 62 Terrible God out of Christ terrible 1 227 Thankefulnesse Thankefulnesse ground of it 2 87 Thankefulnesse whence it is 2 112 Times Why God hath some people in the worst times 2 83 Comfort against evill times 2 91 Trinity Whence we have communion with the Trinity 1 61 How to thinke of the persons in Trinity 2 46 Trouble Comfort in trouble whence 1 179 Difference of men in trouble 1 276 Trust. God must be trusted in 2 135 Trust what meant by it 2 1â—6 God how the object of trust 2 137 Evidences of trust in God Ibid. How to come to trust in God 2 148 Trust to be exercised upon all occasions 2 152 Truth Truths divine not to be slighted 1 24 V VAlue See Blessings Vnbeliefe Vnbeliefe hinders Gods glory 1 239 Vnfruitfulnesse Vnfrâ—â—â—fulnesse a sinne against the Gospell 1 135 Vnion Vnion threefold 1 56 Vnion with Christ necessarie 2 24 Voluntarie Christs abasement voluntarie 2 47 W Want COmfort in want 1 179 Outward want supplied by Christ 2 28 Watchfulnesse Watchfulnesse necessary to maintaine peace with God 1 269 Weake Whence to respect the weake 1 101 Wisdome Divine truth wisdome 1 7 Wonder How to cease wondring at worldly things 1 40 Christs incarnation a matter
of wonder 1 65 To learne of the Angels to wonder 1 97 World What meant by world 1 144 For whose sake the world stands 2 85 Wrath. How to oppose Christ to the wrath of God 1 62 FINIS Ephes 3.8 Eccles. 12.11 Heb. 5.12 The scope of the words The words divided Godlinesse what Divine Truth onely breedâ— goodnesse From what reasons we must be godly True Christian who Divine Truth Wisedome Mysterie what 1 1 That that was secret 2 2 That the reason of it is hid 3 3 That is conveyed by outward things Ephes. 5. Christian Religion a Mysterie Bâ—anches of Religion Mysteries Ephes. 5. Mark 4. The Gospel a Mysterie 1 1 Because it was hidden Gen. 3. 1 Cor. 2. 2 2 Revealed to few 3 3 Hid from carnall men 4 4 It is revealed but in part 5 5 In regard of what we shall know Question Answer Every Grace a Mysterie Faith Reformation All in Christ Mysteries The Church mysticall Simile Coloss. 3. Vse 1. Religion why persecuted Simile Vse 2. How to carry our selves in Religion Rom. 11. At the Sacrament In hearing the Word 1 Cor. 11. Application to the Feast of Christs Nativitie Vse 3. To blesse God for these Mysteries Vse 4. Not to set on Mysteries with humane parts Simile Vse 5. Mysterie of Religion aboâ—â— Reason Question Answer What use Reason hath in Religion Simile Reason must sâ—oupe to Faith Vse 6. Not to despaire of learning Religion Matt. 11. Psal. 19. Vse 7. To take heed of slighting Divine Truths Question How to know this Mysterie Answer 1 1 By Prayer Tit. 2. Necessitie oâ— depending on Gods Spirit Psal. 119. Ephes. 1. Ephes. 3. 1 Cor. 2. The Spirit teacheth to apply Truths Necessitie of Prayer Revel 5. Difference in mens dispositions to Gods Mysteries 2 2 Humilitie Psal. 25. 3 3 Purpose to know and obey 4 4 To avoyd passion and prejudice Simile Luke 16. Act. 23. Mysterie of iniquitie Question Answer Poperie a mysterie why Rev. 7. â—â—lius secund Question Answer How it is a Mysterie of iniquitie Why God sufâ—ers the Mysterie of iniquitie Godlinesse a great Mystery 1 1 In regard of the originall 2 2 The end 3 3 The manner of publishing 4 4 The worke of it 5 5 The parts of it 6 6 Those that knew it not 1 Cor. 2. 7 7 Because it makes us great What makes Times and persons great To prize Religion 8 8 Comparatively great Vse 1. How to be affected with this great Mysterie How to have large apprehensions of this Mysterie 1 1 To see the depth of our coâ—â—uptionâ— 2 2 Meditation of this great mysterie How to â—â—â—se to wonder at worldly things Esay 9.6 Rev. 7. Vse 2. Love and endeavour to learne it The mysterie of Godlinesse without controversie Object Answer Religion a Mysterie because opposed The Gospel without controversie 1 1 In it selâ—e 2 2 To Gods children Question Answer Whence staggering comes Thucydides Livie Vse 1. Men live as if Gospell were no Truth Simile Simile Vse 2. What Truths to be accounted Catholike Vse Of our affections and carriage to the Gospel Affâ—ctions why planted in man All knowledge not saving condemnes God manifest in the flesh Christ the scope of the Scriptures Why the Iewes understood not the Scriptures What meant by God here Question Answer Second Person incarnate why What meant here by flesh What infirmâ—tâ—es Christ tooke Question Answer Heb. 2. Heb. 4. Obâ—ect Answer Christ pitties our miseries from experience In that Christ tooke our nature thence comes 1 1 The enriching of it Coloss. 2. 2 2 The ennobling of it 3 3 The enabling of it 4 4 That what Christ did in our natuâ—e God did it 5 5 Our union with Christ. Three unions 6 6 The sympathie betweene Christ and us 7 7 The efficacie of what Christ did Vse 1. Christ tooke our flesh for great purpose Greatnesse of Christs abasement Comfort against despaire Rom. 3. All objections how answered How Satan presents God in temptation Comfort when Conscience is awaked What to doe in trouble of Conscience Coloss. 2.16 Oppose Christ to the wrath of God Whence we have communion with the Trinitie Satan transformes God and Christ to men Esay 9.6 Ground of boldnesse to God Simile Exod 33. Christs incarnation matter of wonder Vse 2 Ground noâ— to defile our nature Vse 3. To stoupe to serve Christ and our brethren Grounds against pride Vse 4. Not to envie Angels Question Answer How Christ may be manifest in us Object Answer When Christ is conceived in the heart Iustified in the Spirit Mis-conceits of Christ in the World Iustified what it is God a Spirit 1 1 For puritie 2 2 Strength Spirit how taken in Scripture 1 1 For the nature of God Iohn 4. 2 2 For the Divine Nature of Christ. Rom. 1.4 1. Pet. 3.18 3 3 For the third Person in Trinitie God-head appeared in Christs abasement Christ at the lowest did the greatest works Christ justified 1 1 In regard of God 2 2 In regard of men By overcomming the Devill By healing the outward and inward man Object Answer To whom Christ is justified Iohn 1.14 Matth. 16. Christ justified himselfe 1 1 To strengthen our Faith 2 2 To stop the mouthes of gaine-sayers Vse 1. Christ will justifie himself at length Simile Comfort in disgraces Simile Object Answer Afflâ—ctions conforme us to Christ. Psal. 37. Not to take scandall at the Churches afflictions Christs worke in the aflâ—ctions of the Church Vse 2 Christ by his Spirit will overcome in his Church We shall be justified of God Iustification double Vse 3. To justifie Christ. Question Answer How we justifie Christ. 1 1 As God Psal. 2. 2 2 As a Prophet 3 3 As a Priest 4 4 As a King In his Resurrection Question Answer How to justifie our profession Christians doe things above other men Some Christians worse then Pagans Meere civill men who 2 Tim. 3. Great power to make a Christian. Ephes. 1. Faith in temptation Seene of Angels what Sight put for 1 1 Wonderment 2 2 Attendance 3 3 Witnesse Angels knew Christs Incarnation before hand Knowledge of Angels Matth. 4. Psal. 8. Angels office 1.12 3.10 Vse 1 Angels wonderment should teach us Vse 2. Of Comfort Cherubins what they signified Exod. 25. Exod. 26. Mercie-Seat a Type of Christ. 1 Pet. 1.12 Exod. 16. Heb. 1. Iacobs Ladder what it figured Ground of Angels attendance on us Why Angels appeare not now Comfort in affliction Angels care in our infancie In danger Ioy at our conversion They carry our soules to Heaven Heb. 12.22 Communion with Angels Psal. 91. Object Answer Conflict betweene good and evill Angels Guard of Angels Not to grieve the good Angâ—ls To blesse God for their protection Wherein we are advanced above Angels Benefit of Angâ—ls by Christ. Object Answer Why God useth service of Angels Object Answer Good motions stirred in us by good Angels
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