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
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
beset of Devils then he triumphed when he was visibly overcome then invisibly he overcame he was an invisible Conqueror when he was visibly subdued For did he not on the Crosse satisfie the wrath of God and by enduring the wrath of God free us from it and from Satan Gods Gaoler and reconcile us by his bloud The chiefe workes of all were wrought in his chiefe abasement At length he died and was buried I but he that died rose againe gloriously therefore he was mightily declared to be the Sonne of God by raysing himselfe from the dead That was the greatest abasement when he lay in the Grave and especially then he was justified by his Resurrection from the dead and his Ascension in his state of Glorification especially So if we goe from Christs birth to his lowest degree of abasement there was alway some manifestation of his justification by the Spirit He was justified in a double regard In regard of God he was justified and cleared from our sinnes that he tooke upon him He bore our sinnes upon the Tree and bore them away that they should never appeare againe to our discomfort He was made a Curse for us How came Christ to be cleared of our sinnes that lay upon him When by the Spirit by his Divine Nature he raysed himselfe from the dead so he was justified from that that God layd upon him for he was our Suretie Now the Spirit raysing him from the dead shewed that the Debt was fully discharged because our Suretie was out of Prison All things are first in Christ and then in us he was acquitted and justified from our sinnes and then we And then he was justified by the Spirit from all imputations of men from the mis-conceits that the World had of him they thought him to be a meere man or a sinfull man No he was more then a meere man nay more then a holy man he was God-man Whence were his Miracles Were they not from his Divine Power He overcame the Devill in his temptations Who can overcome the Devill but he that is the Sonne of God He cast out the Devils and dispossest them with his Word All the enemies of Christ that ever were at length he conquered them and so declared himselfe mightily to be as he was the Sonne of God He healed the outward man and the inward man by his Divine Power he caused the spirituall as well as the bodily eyes to see the dead to live and the lame to goe c. Whatsoever he did in the bodie he did in the soule likewise in those excellent Miracles he was justified and declared to be the Sonne of God especially in his Resurrection and Ascension and daily converting of soules by his Ministerie all being done by his Spirit which is his Vicar in the World ruling his Church and subduing his enemies so that he was every way justified in the Spirit to be God to be the true Messias prophesied of and promised to the Church Therefore he was justified in his Truth that all the Promises were true of him and in his faithfulnesse that he was faithfull in performing the Promises he made he was justified in his goodnesse and mercy and all those attributes he was justified in the Spirit But you will say it seemes he was not justified in the Spirit There are many Heretikes that thinke not Christ to be God that take not Christ to be so glorious as he is I answer when we speake of the justifying of Christ it is meant to those that have eyes to see him to those that shut not their eyes hee was justified to be so great as he was to those whose eyes the god of the world had not blinded to all that were his as it is excellently set downe Iohn 1.14 The Word was made flesh and dwelt among us and we beheld his glorie as the glorie of the onely begotten Sonne of the Father full of Grace and Truth We beheld his glorie we did others did not take notice but they were those whose eyes the god of this world hath blinded the malicious Scribes and Pharises that sinned against the Holy-Ghost and would never acknowledge Christ an ignorant people that had not Faith nor the Spirit of God He was justified by the Spirit of God to all that had spirituall eyes to see and take notice of his course as S. Iohn sayth in one of his Epistles What we have seene and heard and our hands have handled the Word of Life that we declare to you So that he was God manifest in the flesh and he shewed himselfe to be the Word of Life to those that were his Apostles and Disciples and those that were converted by him As we see S. Peter when he had felt his Divine Power upon his heart by his Preaching Lord sayth he thou hast the words of eternall life whither shall we goe He felt the Spirit in his preaching And so another time S. Peter in Matth. 16. he confessed him to be the Sonne of the living God You see to whom he was justified and declared to be the true Messias to be God as well as man by his Spirit The reason why he justified himselfe to be so it was the more to strengthen our Faith all his Miracles were but so many sparkles of his Divine Nature so many expressions of his Divine Power And after he was raysed from the dead at his Ascension and sending of the Holy-Ghost he shewed his Divine Power more gloriously and all to strengthen the Faith of the Elect and to stop the mouthes of all impudent rebellious persons For considering that he wrought such Miracles that he raysed men from the dead and raysed himselfe considering that he called the Gentiles and converted the World by the Ministerie of weake men he shewed that hee was more then a man Well to make some use of this that Christ was Iustified in the Spirit Then first of all Christ will at length justifie himselfe this is a ground of Faith How-ever he be now as a Signe set up that many speake against and contradict yet the time will come when he will gloriously justifie himselfe to all the World Now some shut their eyes willingly and the opposites of Christ seeme to flourish yet Christ will be justified by his Spirit to all his Elect in every Age especially in the Resurrection For when he shall come and appeare to be glorious in his Saints it will appeare who he is indeed Now he suffers many to tread upon his Church and he suffers many Heretikes to denie him sometimes in one nature sometimes in another and so to offend against him but the time will come that he will trample all his enemies under his feet he will be justified by his Spirit that is our comfort There are many Schismatikes and Heretikes and Persecutors but Christ will be justified at length the Kingdomes of the Earth
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.
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
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
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
to be an Host of Angels Beloved we have need of such comforts and let it not seeme slight unto us to heare of Angels because we see them not It is a thing forgotten of us too much why are we so cold and dead and dull and distrustfull in dangers wee forget our strength and comfort this way There is now at this time an earthly Host against the Church men led with antichristian spirits Let us comfort our selves we have an heavenly Host with us as Elizeus said to his servant there are more with us then against us If God see it good this outward Host of Heaven the Sun the Moon and Starres hee can make them fight for his Church as in Sisera's case But there is another Host that see the face of God that is that observe and wait on his will and command wee have an heavenly Host within the heavens that having a command from God can come downe quickly for the defence of the Church and for every particular Christian not onely one Angell that is but an opinion that every one hath his Angell but even as God sees good one or two or more a multitude an Host of Angels God useth Angels not for any defect of power in himselfe to doe things that hee must have such an Host but for the further demonstration of his goodnesse he is so diffusive in goodnesse he will have a multitude of creatures that they may be a meanes to diffuse his goodnesse Angels to the Church and the Church to others it is for the spreading of his goodnesse for hee is all in all in himselfe Let it take impression in us that we have such glorious creatures for our service We see here this Host of heavenly Angels they attend upon the Lord of Hosts at his birth for Christ is the Creator of Angels the Lord of them not onely as God but as Mediator As God he is the Creator of Angels as Mediator hee is the head of Angels Col. 1.16 It was fit therefore that an Host of Angels should attend upon the Lords of Angels It was for the honour of Christ. God would let the world know although they heeded it not there was no such thought in Augustus Court at that time that there was an excellent glorioâ—s person borne into the world God himselfe tooke our nature Christ Emanuel though he were neglected of the world and faine to lye in a manger yet God tooke better notice of him then so heaven tooke notice of him when earth regarded him not therefore God to shew that he had another manner of respect and regard to Christ then the world had he sends a multitude an Host of heavenly Angels to celebrate the nativity of Christ. There is much solemnity at the birth of Princes and God that is the King of Kings and Lord of Lords he makes a solemnity likewise at the birth of his Sonne the greatest solemnity that ever was an Host of heavenly Angels but these things I doe but touch And suddenly there was c. Suddenly in an unperceivable time yet in time for there is no motion in a moment no creature moves from place to place in a moment God is every where Suddenly it not only shewes us somwhat exemplary from the quick dispatch of Angels in their businesse we pray to God in the Lords prayer Thy will be done on earth as it is in heaven that is willingly suddenly cheerefully But also it serves for comfort if we be in any sudden danger God can dispatch an Angell a multitude of Angels to encampe about us suddenly therefore though the danger be present c the Devill present and devilish minded men present to hurt us God hath a multitude an Host of Angels as present to defend us nay as himselfe is every where so in the middest of his Church he is present more then Angels can be he is not onely among us but he is in us by his Spirit to comfort and strengthen us therefore let us stirre up the Spirit of God in us in all difficulties and dangers whatsoever considering we have such grounds of comfort every way What is the use and end of this glorious apparition in regard of the poore shepherds to confirme their faith and in them ours for if one or two witnesses confirme a thing what shall a multitude doe If one or two men confirme a truth much more an Host of heavenly Angels Therefore it is base infidelity to call this in question that is confirmed by a multitude of Angels and to comfort them likewise in this Apparition we see by the way that for one Christian to confirme an Angelicall worke for one man to discourage another it is the worke of a Devill when Christ was in his agony the Angels appeared to comfort him wee may take notice how willing and ready these glorious Spirits were to attend upon our blessed Saviour Iesus Christ in all the passages from his Incarnation to his glory we see they appeared here at his Incarnation they ministred unto him after his temptation at his Resurrection then they were ready to attend him and at his Ascension they were ready then but oh the welcome when he entred into Heaven There was the glorious imbracings when all the Host of heaven entertained him at his Ascension In the garden as I said they comforted him let us imitate them in this blessed worke if there be any in distresse that need comfort and confirmation we love examples of great noted persons here you have an example above your selves the example of Angels who to confirme and comfort the poore Shepherds appeare in an host 〈◊〉 multitude of heavenly Angels The Angels as they attend upon Christ so for his sake they attend upon us too for he is that Iacobs Ladder Iacobs Ladder you know stood upon the earth but it reached to Heaven and the Angels went up and down upon the Ladder that is it is Christ that knits heaven and earth together God and man and the Angels by Christ have communion and fellowship with us as I noted out of the place Heb. 12.22 Wee are come to an innumerable company of Angels so that they attend upon us for Christs sake whose members we are they attend upon Christ mysticall as well as Christ naturall For they are ministring Spirits for the sakes of them that shall be saved Heb. 1. And therefore in our childhood and tender yeeres they have the custody of us committed to them as Christ saith Their Angels behold the face of God and in our dangers they pitch their Tents about us and at our death they carry our soules to the place of happinesse as they carryed Lazarus soule into Abrahams bosome and at the resurrection they shall gather our dead bodies together so that as they never left our blessed Saviour from his birth to his Ascension so they alwayes attend upon his members his Spouse for
and praying to him and then using the meanes with dependance upon him Let us therefore acknowledge God this way by committing our wayes and affaires to him Wee need knowledge and strength and a comfortable issue for all that is necessay in our affaires let us acknowledge God and fetch all these from him Well the last thing that wee have any use of trusting God withall is when we are dying to trust our soules to commit them to God and yeeld them up to him our depositum to lay it with him He that hath inured himselfe to trust God all his life and to live by faith he will be able at length with some comfort to dye by faith Hee that hath trusted God all his life with all things that God hath trusted him he can easily trust God with his soule and he that hath not inured himselfe to trust God in this life undoubtedly he will never trust God with his soule when he dies it is but a forced trust Thus you see in all the passages of our lives we must learne to trust God and to make use of God for God is so abundant that hee is never drawne dry he joyes when he is made use of it is an honour to him Let us try our selves by that I have said whether we truly trust God or no let us not deceive our owne soules but labour to trust God for all things Let it be our daily practise in the use of meanes look to the course that he prescribes us and then looke up to him for strength and blessing and successe This ought to be the life of a Christian Oculus ad Coelum as they say of the Governour of a Ship he hath his hâ—nd to the Sterne and his eye to the Pole-star to be directed by that so the life of a Christian he must have his hand to the sterne he must be doing that that God prescribes him and hee must have his eye to the Starre to be guided in his course by Gods direction he that doth not this knowes not what it is to trust in God How shall we bring our soules to this so necessary a duty Indeed it is a very hard matter we know what it is to live by our wits by our wealth by our lands but what it is to live by faith in depending upon God few soules are acquainted with that Therefore in the first place learne to know God you see here we must trust in his name We know men by their names God and his name are all one his name is himselfe and himselfe is his name Therefore let us learne to know God as he hath discovered himselfe know him in his workes but especially in his word know him by that worke is he hath discovered himselfe in his word Let us know his promises and have them in store for all assaies whatsoever promises fâ—r grace and for direction in this world God will not faile us nor forsake us he will be in all extremities with us In the fire and in the water and the promises of issue All things shall work for good to them that love God and the promise of his Spirit He will give his holy Spirit to them that ask him Besides particular promises a world of them in Scripture let us know God in these promises they are our inheritance our portion And if we should go to God and not be acquainted with these he will aske us upon what ground How shall wee bee able to go to God But when we have his promise we may say boldly with the Psalmist Lord remember thy promise wherein thou hast caused thy servant to trust We may put God in remembrance not that he forgets but he will have us mindfull of what he promiseth and put him in minde Aâ—d it is an evidence to our soules that he will grant any thing when we have faith to put him in minde of his promise Lord remember thy promise wherin thou hast caused thy servant to trust Lord thou canst not deny thy word and thy truth and thy selfe and they promise and thy name by which thou hast made thy selfe knowne Thus we should know God in his word as it is Psal. 9. They that know thy name will trust in thee oh Lord. We never trust a man till we know him and those that are not good we say they are better knowne then trusted but the more we know God the more we shall trust him And know him in his speciall Attributes that the word sets him out in besides the promises that we may know that he is able to make good all these promises and then wee shall trust him What are those Attributes He hath made himselfe knowne to be All-sufficient what a world of comfort is in that He saith to Abraham I am God All-sufficient walk before me and be perfect take thou no thought for any other thing I am God All-sufficient There is in him whatsoever may be for an object of trust he is All-sufficient he hath power our trust is in the name of the Lord that made Heaven and Earth There is a consideration to strengthen faith there is power enough we beleeve in a God that made Heaven and Earth and there is will to helpe us he is our God and there is skill to helpe us as S. Peter saith he knowes how to deliver it is his practise he hath used it from the beginning of the Chuâ—ch and will to the end hee knowes how to deliver them to protect and stand by them he hath power and will and skill to doe it And then againe he is every wheâ—e he is such a Castle and Tower and defence we have him neere us in all times he is a present helpe in trouble as it is Psal. 46. what an object of trust is here if we had buâ— faith to make use of it Let us therefore know God in his word in his Attributes and this will bee a meanes to strengthen trust as it is Psal. 36. How sweet is thy goodnesse therefore shall the sonnes of men trust under the shaddow of thy wings Why come we under the shaddow of Gods wing Because his goodnesse is sweet he is a fit object for trust The things of this world the more wee know them the lesse we trust them for they are but vaine but there is such infinitenesse in God that the more we know him the more we shall trust him therefore let us grow in the knowledge of Gods word and truth And adde experimentall knowledge it helpes trust marvellously the experience of others and our owne experience when wee see God hath helped his Church in all times especially when they have sought him by fasting and prayer Our Fathers trusted in thee and were not confounded Psalme 22. Therefore if we trust in thee we shall not be confounded So for our owne experience Thou hast beene my God from my mothers wombe I have depended
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