then any other Truth as the worke in Redemption is more glorious so the Divine grace and vertue in the soule that makes use of this which is Faith it must be more excellent then all other Graces whatsoever And as it must be God that must save and redeeme us so it must be God that must peswade the heart of this as Christ who is God must performe the worke of Redemption so it must be God the Holy-Ghost that must perswade the heart that God loves it so much and raise the heart to apprehend it and make use of it no lesse power will doe it Let us I say have great conceits of this excellent grace of Faith All men have not Faith it is a rare grace a rare jewell When Christ comes shall he find Faith in the world Certainely it is a Mysterie for a man to beleeve in Christ for a naturall man to be brought to rely upon Christ To you it is given to beleeve sayth the Apostle he might well say it is given it is no ordinarie gift neyther Therefore let us pray with the Disciples Lord increase our Faith and with the poore man in the Gospel Lord I beleeve helpe my unbeleefe The next thing I will touch shall be this That Faith is put here for all graces Here in these six Clauses of this great Mysterie of Godlinesse there is onely this one that is within us God manifest in the flesh justified in the Spirit seene of Angels preached to the Gentiles received up in glory these are all without us but this one beleeved on in the world that is onely within us and it is set downe in stead of all and indeed so it is for it drawes all other graces after it it enlivens and quickens the soule it is the spriâ—g of spirituall life in us it is the first grace of all There are some degrees of the Spirit perhaps before it but all graces have their quickening from Faith it infuseth supernaturall vigour into all the parts and powers of the soule and into all graces whatsoever Where Christ is beleeved on in the world all followes love and patience and courage and fortitude whatsoever as we see in Heb. 11. By Faith they had a good report they had a good report for patience and for courage and other good workes but all these came from Faith therefore by Faith they had a good report Therefore the acting of all other Graces it comes from Faith By Faith Enoch walked with God by Faâ—th Noah and Moses did so and so signifying that Faith is the ground of all Faith it fetcheth spirituall life from Christ for all whatsoever is good it knits us to the spring of life Christ it is the grace of union Even as Satan by unbeleefe did infuse all his poyson at the first for by making our first Parents stagger in the Word of God came sinne so by Faith all obedience comes all have their rising and beginning from Faith As it drawes spirituall life from Christ so the encouragements are by Faith to all other graces whatsoever for patience and love c. Faith must set before them the object and the reasons from the glory to come from the love of God in Christ when Faith propounds all this then it stirres and quickens all graces Faith yeelds strong reasons and discourse to stirre us up to whatsoever is necessarie Why do I hope for the glory to come I beleeve it first Why doe I love God I beleeve he is my Father in Christ all have strength from Love and that from Faith unlesse I beleeve that God loves me in Christ I cannot love him unlesse I love him I can expresse no vertue for him no patience no good worke so it puts life into all therefore it is here put for all beleeved on in the World It should stirre us up to make much of this Faith above all graces to desire it And being a Mystery and so excellent a grace we had need to discerne whether we have it or no therefore I will touch a few evidences some of them out of the Text. First if you beleeve it comes usually after Preaching We see here Preached to the Gentiles and then Beleeved on in the World Whence came thy Faith If not by the Ordinance of God thou mayest expect it to be a bastard Faith it hath not a right beginning especially if it be joyned with contempt of Gods Ordinance it is no Faith but a presumptuous conceit Preaching and Beleeving here goe one after another Therefore examine how thy Faith was wrought in thy heart Againe as I sayd Faith being a Mysterie in regard of such a world of opposition betweene the heart of man and Christ Satan helping the unbeleeving heart here must needs be a strife and conflict with Faith Therefore those men that never had conflict with their owne unbeleeving heart that never had conflict with Satans temptations they never had Faith for it is a Mystery to have Faith it is with opposition and conflict no grace hath the like conflict and opposition from Satan for Satan aymes in all sinnes to shake our Faith and affiance in Gods love As God aymes at the strengthening of Faith above all so the Devill hates it above all and in all temptations whatsoever he aymes to shake our Faith at the last Therefore there must needs be opposition to our selves and our owne doubting nature and to Satans temptations and to the course of things that sometimes are cleane opposite to a man for a sinner to beleeve the forgivenesse of sinnes for a miserable man to beleeve glory in the world to come for a dying man to beleeve life eternall for a man tumbled into the Grave to beleeve that he shall rise from the dead if there be no conflict with these things so opposite to Faith there is no Faith Then againe in the third place it is the spring of all obedience the Apostle calls it the obedience of Faith Rom. 1. All preaching is for the obedience of Faith obedience of Faith brings obedience of life and conversation Examine thy selfe therefore by the course of thy obedience by that that comes from Faith see what it workes in thy soule in thy life and conversation And here I might be very large for where Faith is First of all after it hath beene a meanes to justifie to lay hold upon the all-sufficient righteousnesse of Christ to stand betweene God and us to cloath and cover our soules then it pacifieth the conscience Being justified by Faith we have peace with God through Iesus Christ our Lord. Faith hath a quieting power it quiets the soule because it propounds to the soule a sufficient satisfaction in God-man it propounds to the soule Christ sealed by God the Father having done all that is necessary to salvation it sets downe the soule for he was God and therefore able and man and therefore willing to save Faith
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
Truth is such that if it be mingled over-much with Heterogeneall stuffe it over-throwes it and Christ will not endure this indignitie Therefore let us take heed that we keepe Christ and his Truth with us exactly and let us take heed of sinning against the Gospel if we would have it stay with us especially of sinnes immediatly against the Gospel as for instance Take heed of joyning Superstition and Popish trash with it or the like that will cat out the very heart of the Gospel and sets up man in the place of Christ. Againe take heed of decaying in our first love We see God threatneth the Church of Ephesus for not cherishing and maintaining her first love that he would remoove not onely the Gospel but the Candlestick the Church it selfe for securitie in abundance and plentie and decay in her first love God threatneth that he will scatter the Candlestick the Church it selfe into forraine places Againe a sinne against the Gospel is unfruitfulnesse under it When men shall have the blessed influence of the Gospel the Soule-saving Truth the good Word to be long among them and to be as barren under it as if they were Pagans For the Gospel to have no more power over our soules then if we had no Gospel at all That there is no difference betweene us and Heathens in regard of our conversations To goe no further then they nay not so farre in honestie and justice and sobrietie Let us take heed of these and the like sinnes against the Gospel And I say it should be a ground of labouring the conversion of those that be Savages be they never so barbarous to labour to gaine them to Christ. There are indeed some hinderances there be Iannes and Iambres among them instruments of the Devil to keepe them in blindnesse and ignorance and then custome that they are bred in which prevailes most with the sorriest people for ignorant people that have their wits determined to one way they are so strong in it as they are not to be untaught as it is hard to teach a Beast because he is taught to goe one way for want of varietie of conceptions being void of reason now people by nature are little better then Beasts therefore they are so fixed and determined in that way they are brought up in and are so settled by the Devill and those Priests among them and by the tyrannie of those that have come among them the Spaniards c. that hath hindred their conversion much yet take them as bad as they can be God hath a time for them What were wee of this Nation sixteene hundred yeeres agone There is a fulnesse of the Gentiles to come in and certainely it is not yet come fully For it is probable nay more then probable that there are some people that never had the Gospel and the fulnesse of the Gentiles must come in before the other Mysterie of the calling of the Iewes I speake it to encourage those that have interest that way not to take violent courses with them There is nothing so voluntarie as Faith it must be wrought by perswasions not by violence and there is a ground of encouragement hence that since the comming of Christ there is a libertie for all Nations to come in Christ must be preached to the Gentiles To conclude this point let us consider that we are those Gentiles that have enjoyed this preaching of Christ and it is the glorie of our Nation it is not our strength or riches or any ornament above others that sets us forth so much as this that we have the Gospel preached among us that these blessed streames runne so plentifully every where among us Let us labour to value this inestimable benefit Where the Gospel is not preached there the places are Salt-pits despicable places whatsoever they are else as it is in Ezechiel they are under the Kingdome of Satan it is the glory of a Nation to have the Truth among them The glory of Israel was gone when the Arke was taken the Religion and Truth we enjoy it is our Arke our glory is gone if we part with that Therefore whatsoever God takes from us let us desire that he would still continue the Gospel of Truth that he would still vouchsafe to dwell among us and not leave us What were all things in the world besides if we had not the blessed Truth of God we must leave all ere long Therefore let us labour to have the eyes of our understanding enlightened to conceive aright of the difference of things and to value our selves by this that Christ is manifested to us and thereby we have interest in Christ more then by any interest and part and portion in the world besides for then Christ will delight to be with us still when we make much of him and esteeme and prize and value him Beleeved on in the world After preached to the Gentiles he joynes Beleeved on in the World to shew that Faith comes by hearing Indeed preaching is the Ordinance of God sanctified for the begetting of Faith for the opening of the understanding for the drawing of the wil and affections to Christ. Faith is the marriage of the Soule to Christ now in marriage there must not be a mistake and error in the person for then it is a kind of nullitie Now that the person to whom we are to be marryed by Faith may be knowne to us there is an Ordinance of Preaching set up to lay open our owne beggery and necessitie what we are without him and to open the Riches of our Husband the Nobility and Priviledges and whatsoever is glorious in Christ that the Church may know what a kind of Husband she is like to have In Rom. 10. you have the Scala-Coeli the Ladder of Heaven as a good old Martyr called it and we must not presume to alter the Staves of that Ladder How can they call upon him in whom they have not beâ—eeved and how shall they beleeve without a Preacher and how shall they preach unlesse they be sent Here is Preaching and Beleeving and then Prayer There are some that are bitter against this Ordinance of Preaching and advance aâ—other excellent Ordinance of Prayer to the disparagement of this if they would joyne them both together it were well You see what the Apostle sayth How shall they call upon him in whom they have not beleeved and how shall they beleeve without a Preacher without this Ordinance of Preaching Shewing that we cannot have the Spirit of Prayer without Faith nor Faith without Preaching And the Wise man saith He that turns his eare from hearing the Law under what pretence soever his prayer shall be abominable The prayers of such men that would crie downe this Ordinance how are they like to be accepted they are abominable We see here the Apostle sets them downe in this degree Hearing and Beleeving and Prayer and here
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
sets Christ as wooing us first in his Ministers inviting us alluring us commanding us removing objections from our unworthinesse Come unto me all ye that are wearie and havie laden and objections from our want of any goodnesse Come and buy without Money the all-sufficiency of Christ. Hereupon Faith comes to quiet the soule in the sweet course that Christ takes to bring the soule to him being so able and willing and shewing his willingnesse by all means that may procure love that the soule may rest without doubting Sayth the soule Surely Christ intends well to me being so able God in the flesh and setting up an Ordinance a Ministerie whereby he invites me and allures me and commands me and then also I have examples before me of wicked men that have beene converted hereupon the soule comes to be at rest Faith hath a quieting power And then againe there is presently an alteration of the course Iordan goes backward there is a turning of a man wholly for Faith is a turning of the soule cleane another way it turns the soule from the world to God and Christ from the present evill world to a better world We see as soone as Zacheus beleeved his thoughts were altered his esteeme of the things of this life was altered halfe my goods I give to the poore We see in the Acts of the Apostles as soone as they beleeved they burned their Bookes As soone as a man beleeves in Christ downe goes the esteeme of the world and all worldly things whatsoever because he sees a higher excellency in Christ. The poore Gaoler when he had mis-used the Apostles as soone as he beleeved we see how he neglects all and makes a Feast for them presently As soone as Faith enters into the soule there is a meane and base esteeme of all things and a high esteeme of Christ All is dung in comparison of Christ There is a change of the soule and an esteeme that goes before that change We worke as we esteeme as soone as we beleeve we esteeme Christ and the things of a better life above all other things And thereupon goes the whole soule and the bent of it that way though with some conflict We see in the Epistles of Saint Paul before those men beleeved in Christ the Ephesians the Colossians the Romanes c. what wicked people they were before and how they were changed as soone as they beleeved then they were Saints Againe where this Faith is it is a triumphing a conquering grace a prevailing grace it overcomes the world and whatsoever is opposite for it sets before the soule greater things then the world can The world presents terrors what are these to the glorie that shall be revealed The world sets out pleasures to allure us and profits and favours and this and that but what are all these to the favour of God in Christ what are they to Heaven What can the world set before the soule of a beleever that is not beneath Faith can rayse the soule above all worldly things it subdues the naturall doubts and loves the feares of troubles and cares for the world and all the affections that were before ruling in the soule Faith comming into the soule subdues all to it selfe and makes them all serviceable Thus it prevailes if not at the first yet in the continuance of time it prevailes by little and little in the hearts of all beleevers It is a victorious grace as we see in Moses and Abraham c. how it prevailed against all obstacles whatsoever How many discouragements had blessed Abraham to leave his fathers house and to goe he knew not where and after to sacrifice his sonne Yet Faith overcame all So Moses to leave the Court and to cleave to a despised people what a worke of Faith was there Faith is victorious Therefore when people are drawne away with any thing that the lookes of any man skares them that the very noise of danger affrights them when the hope of any rising will make them warpe to doe any thing when the hope of any gaine will make them cracke their conscience where is the triumph of Faith As I said before there is a prevailing power in Faith because Faith sets before the soule that which is incomparably better and incomparably worse What is all that man can doe in comparison of Hell and Damnation conscience saith if you doe this ye shall die And on the other side what is all the world can give in comparison of Heaven which Faith presents to the eye of the beleever Againe where this beleeving is it is a working grace it works by love by the love to God it desires the communion and fellowship of that it desires and it workes by love to other beleevers it workes towards Satan hatred toward wicked men strangenesse in conversation It is a working grace it workes by love to all good to God and Gods people and to our selves it makes us have too high esteeme of our selves to be stained with the base services of sinne it workes every way and indeed it must needs be so when Faith sets before the soule the love of God in Christ Hath God loved me so to redeeme me from such misery by such a course as this God manifest in the flesh to advance me to such happinesse being such as I was before a sinner Oh the thought of this will constraine us as the phrase of the Apostle is The love of Christ constraineth me and then the soule will be active and earnest in any thing that may be for the honour of Christ. Hath Christ thought nothing too deare for me not his owne blood for the salvation of my soule is the price of his blood He came downe from Heaven he was God manifest in the flesh on purpose in love to my soule and shall I thinke any thing too deare for him And thereupon Faith workes and stirres up love and when it is stirred up by it it is acted by it it useth the love of God in all the performance of worship to God and in doing all good to our brethren and to our selves to carry our selves as we should every way We see the Woman in the Gospel Luke 7. when she had 〈◊〉 forgiven her she loved much All duties come from Love What need I speake of particular branches Christ brings all to Love he includes all duties in that one in Love because they come from Love and have Love to carry them and to mingle it selfe with them and Love comes from Faith Faith working by Love evidence that we beleeve where there is no Love there is no Faith Therefore let us labour 〈…〉 affection of Love kindled if 〈…〉 kindled we must stirre it up by â—aith You see then that this beleeving is the leading grace Let us labour by all meanes therefore to water this Root When we would have Trees flourish and thrive we poure water to the Roots of them Now
us consider there is peace made betweene God and us and put up our requests in the Name of Christ and wee shall finde that peace that passeth understanding Againe if we would maintaine thâ—s peace let us be alway doing some-what that is good and pleasing to God in the same Chapter Phil. 4.8 Finally Brethren whatsoever things are honest whatsoever things are just whatsoever things are pure c. Think of these things and what then The God of peace shall be with you The peace of God and the God of peace shall be with you there must be a thinking of whatsoever is good the thoughts must be exercised that way and there must be a practice of that we thinke of this is one meanes to maintaine this peace with God The very Heathen had this reward of God I meane in this life that when they did good to their Country and one to onother they had content of conscience they had a peace sutable For in this world there is a sutable pleasure of conscience contentment upon every thing that is good God rewards it in this world for as the heat followeth the fire alway naturally it cannot be without heat so the thinking and practising of that which is good especially when it is joyned with some opposition of corrupt nature when the light of nature is above the corruption of nature If a man be a Pagan he shall have this reward in this world a kind of inward peace for we see how comfortably they speake sometimes upon some notable performance for then Country Now the God of peace will be with us much more when we have laid the foundation of our peace aright in the mercy of God in Christ besides what is reserved heaven and happines in this world we shall find the peace of God in the doing that which is good As for those that live in the Church and are not yet in the state of grace that have lived wicked lives let them consider that yet the day of grace continues as yet the Scepter of mercy is held forth in the Ministery there is a day of Jubily for them to returne from their former captivity let them not abuse the patience of God and thinke to doe it afterward for that is the way to harden the heart more and more And this Scripture puts an effectuall argument into the hearts of all that are in ill termes with God that have not made their peace or that have had peace and have broken it here is an effectuall way of pleading with God Glory to God on high c. If the soule can say I consider my folly and madnesse in running into sinne thou mightest justly damne me if thoâ— wouldst it is thy mercy I am not sent to hell oh but thou shalt have the greater glory if I find mercy therefore that I may say Glory to God on high let me finde peace on earth speake peace by thy Spirit to my soule say I am thy salvation â— This was the end of thy sending of Christ the end of Creation the end of Providence all to bring thee glory thou mightest have the glory of thy Justice to damne me oh but it will be the glory of thy mercy to save me that as my sins have abounded so thy glory shall more abound Oh Lord extend the bowels of thy mercy will not the Lord be jealous of his glory when you alleage it certainely he will you see the Angels here crie Glory to God on high peace on earth the way to bring peace is to alleadge the glory of Gods mercy in Christ it is a prevailing way Now to stirre us up more and more to search the grounds of our peaceâ— I beseech you let us consider the fearefull estate of a man that hath not made his peace with God how-ever Christ have dyed that will not serve the turne but if Christ be food if he be not eaten if he be a garment and not be put on if Christ be a foundation if we doe not build on him what benefit is it to us Therefore those that have not been brought by the Spirit of God to communion with Christ alas they are under the wrath of God however God doth use them as Princes doe Traytors in the Tower he gives them the liberty of the prison yet the sentence of death is not revoked all the delights of a Prisoner in the Tower doth not content him he knowes he is in ill tearmes with his Prince so till wee have made our peace with God by hearty confession of our sinnes by shaming of our selves by a particular faith beleeving the forgivenesse of our sinnes and a resolution against all sinne for the time to come alas wee have not sued out our pardon all our delights are but as those of a prisoner in the Tower Therefore aske thy soule hast thou sued out thy pardon is there reconciliation wrought betweene God and thee and accounts made even If we confesse and forsake our sinnes we shall find mercy it is the Word of the God of heaven who is truth it selfe he hath pawned his fidelity and truth on it to forgive us if wee confesse hee is content to be thought unjust and unfaithfull if he doe not forgive if wee ingenuously without all guile of spirit lay open our sinnes and take shame to our selves If wee doe not make our peace with God what a case are we in God himselfe ere long will appeare our enemy Christ whom we thinke will save us will be our Judge and a terrible Judge the Lambe will be angry Who shall cover us from the wrath of the Lambe we thinke of Christ as an innocent meeke Lambe onely that will not be angrie The rebellious Kings and Potentates that â—ight against Christ and his Church they thinke to trample on Christ and his Gospell but the time will come when they shall desire the mountaines to cover them and if his wrath be kindled Psal. 2. Who shall abide it hee speakes there of Christ Happy are they that trust in him As for the Holy-Ghost how can they looke for comfort from him they have grieved him therefore hee will grieve their conscience The Holy-Ghost as he is the God of all comfort and consolation so he is the ground of all terrour to wicked men when he hath knocked at their hearts by the ministery of his Word to open and to let him in but they would not And the Angels are ready executioners of Gods vengeance upon any occasion and others creatures wayte but for a command from God to execute his wrath upon sinners the heavens are ready to raine upon them as in the flood and the earth is ready to swallow them as it did Corah the beasts that carry us the creatures wee use waite for a command from God to destroy us our meate to choake us the ayre to infect us the water to drowne us they are all
upon him and be ruled by him and they will not it shall be easier for Sodome and Gomorrha for Jewes and Turkes and Pagans and those that worship Devils then for us for when God offers his free love and mercy in Christ if we will entertaine it and we will none of it then justice alone shall not condemne us but mercy shall condemne us wee will none of mercy There is not the worst man but would have pardoning mercy hee is content to have God pardon his sinne but hee will not take the whole mercy and love of God in Christ curing healing mercy there are those that live in filthy courses in prophanenesse in swearing c. it is food to them to be malicious to deprave the best things Serpents feed on poyson They are content to have their sinnes pardoned if God will let their filthy nature alone their poysonfull blasphemous disposition that exalts it selfe against God and let them goe on in their course they will have one mercy but not another but wee shall never be saved without entire mercy healing as well as pardoning whom God loves hee doth not onely pardon their sinnes but heales their nature and makes it like unto Christs holy and pure Those that have not the Spirit in them desiring altering and changing and healing grace as well as pardoning grace they are hypocrites Let us remember this especially because it is most usefull and most men are deceived in this they thinke oh God is mercifull and his love is free in Christ and though I be unworthy yet God will have mercy upon me but hast thou a secret desire to partake of Gods whole mercy and love to make thee good as well as to make thee his sonne and intitle thee to heaven to have thy nature altered to see the deformity of sinne and the beauty of grace if thou hadst rather to have the Image of God upon thee more then any favour in the world that thou hadst rather be free from the bondage of sinne then any other deliverance if it be thus thy state is good To hasten considering Gods free love opened now in Jesus Christ I beseech you let us study Christ and labour to get into Christ daily more and more that wee may be members of Christ and desire God daily more and more to reveale himselfe in Christ to us that we may see his face in Christ that wee may know him in the sweet relations hee hath put on him in the Gospell To know God in generall as a Creator and doing good c. the Heathens did that by the light of nature but we should labour to â—ee him in the face of Christ that is to see him appeased and loving us wishing us well concerning eternall glory that must be by the light of the Gospell and by the Spirit therfore in hearing of the Word and reading and meditating desire God above all to reveale by his Spirit his gracâ—ous face in Christ that in Christ we may see him as a Father as a Husband as a Friend in those sweet relations of love that he hath taken upon him It should be our daily desire of God to manifest his love more to us in Christ Iesus then in any other fruits of his love for there be common fruits as to give us health and friends and liberty and quiet governement which are great favours that we see denyed to many nations oh but the soule that is touched with the spirit of God and the sence of his owne condition by nature is thus disposed Lord I desire that thou wouldest shew the fruits of thy love to me but I desire not so much those common fruits that the reprobates may have as well as I oh shew me by thy holy spirit that thou hast a particular and peculiar love to me in Christ and for this end give me grace to know the mistery of Christ more and more the mystery of my naturall corruption that knowledge that may drive me to make much of thy love and grace in Christ. Now the Spirit that knowes the deepe things of God the depth of Gods love to any one in particular and the depth of our hearts if we begge the Spirit to reveale the good pleasure of God to us in time God will shew unto our soules that he delights in us and that he is our salvation this shewes that the soule is an excellent temper that it sets a right price and value on things that it prizeth Gods favour above all things that is the nature of faith for what is faith onely to believe in generall that Christ dyed c No but to esteeme Gods love better then all the world for Gods love is entire in pardoning and curing too by this the soule is raysed up to esteeme the love and mercy of God in pardoning and healing sinne above life it selfe Psal. 63. Thy loving kindnesse is better then life To conclude all with this one motive the loving kindnesse of God when wee have it once it is no barren complementall kindnesse it is a loving kindnesse that reacheth from everlasting to everlasting from Gods love in chusing to his love in glorifying us it is a love that reacheth to the filling of nature with all the happinesse it is capable of In this world in all misery one beame of Gods loving kindnesse will scatter all clouds whatsoever what raised the spirit of Daniel in the Lions Den of the three young men in the middest of the Furnace of St. Paul in the Dungeon the beames of Gods love in Christ brake into the prison into the Dungeon a few beames of that will enlarge the heart more then any affliction in the world can cast it downe It is excellent that Moses saith Deut. 33. The good pleasure of him that dwelt in the bush c. You know that God appeared in the bush when it was flaming the flaming bush shewed the state of Israel in the middest of the Furnace of persecution yet notwithstanding the bush was not consumed why because the good will of God was in the bush so let us be in any persecution put case wee bee like Moses bush all on fire yet the fire shall not consume nor hurt us why the good pleasure of him that dwelt in the bush is with us in Isai 43. I will bee with thee in the fire and in the water not to keepe thee out but I will be with thee in it so that in the greatest persecutions that can be in the fiery tryall as Saint Peter cals it the good will of him that dwelt in the bush will bee with us so that wee shall not be consumed though we bee in the fire afflicted but not despaire why the good pleasure of God dwels in the bush in the Church in the middest of afflictions and persecutions hee is with us who can bee miserable that hath the presence of God the favour and good will of God
of some conceit he hath besides the Word and he that lives ill though he beleeve well shall be damned too Therefore a Christian hath godly Principles out of the Gospel and a godly carriage sutable to those Principles And indeed there is a force in the Principles of Godlinesse from Gods love in Christ to stirre up to godlinesse the Soule that apprehends Gods Truth aright cannot but be godly Can a man know Gods love in Christ incarnate and Christs suffering for us and his sitting at the right hand of God for us the infinite love of God in Christ and not be carryed in affection backe to God againe in love and joy and true affiance and whatsoever makes up the respect of godlinesse It cannot be Therefore it is not a cold naked apprehension but a spirituall knowledge when the Soule is stirred up to a sutable disposition and carriage that makes godlinesse Now this godlinesse is A Mysterie What is a Mysterie The word signifies a hidden thing it comes of Muin which is to shut or stop the mouth from divulging As they had their Mysteries among the Heathen in their Temples which they must not discover therefore there was an Image before the Temple with his finger before his mouth shewing that they must be silent in the discoverie of hidden Mysteries Indeed the Mysteries of the Heathens were so shamefull that they did well to forbid the discoverie of them but I speake onely to unfold the nature of the word which is to shut or keepe secret A Mysterie is a secret not onely for the present but that it was a secret though it be now revealed for the Gospel is now discovered It is called a Mysterie not so much that it is secret but that it was so before it was revealed In the second place that is called a Mysterie in the Scripture which howsoever it be cleare for the manifestation of it yet the reasons of it are hid As the conversion of the Gentiles that there should be such a thing why God should be so mercifull to them it is called a Mysterie So the calling of the Iewes it is called a Mysterie though the thing be revealed yet that God should be so wondrous mercifull to them that is a Mysterie When there is any great reason that wee cannot search into the depth of the thing though the thing is selfe be disoovered that is a Mysterie as the conversion both of Iewes and Gentiles In the third place a Mysterie in Scripture is taken for that that is a Truth hid and is conveyed by some outward thing Marriage is a Mysterie because it conveyes the hidden spirituall Marriage betweene Christ and his Church The Sacraments are Mysteries because in the one under Bread and Wine there is conveyed to us the benefits of Christs body broken and his bloud shed and in the other under Water a visible outward thing there is signified the bloud of Christ. In a word to cut off that which is not pertinent Mysterie in Scripture is either the generall body of Religion or the particular branches of it The generall body of Religion is called a Mysterie in this place the whole Christian Religion is nothing but a continued Mysterie a continuation of Mysteries a chayning together of Mysterie upon Mysterie And then the particular branches are called Mysteries as I said before The conversion of the Iewes and likewise of the Gentiles before it was accomplished it was a Mysterie so the union betweene Christ and the Church is a great Mysterie Ephes. 5. but the whole Gospel is here meant as Christ saith Marke 4. The Mysteries of the Kingdome of God that is the description of the Gospel What is the Gospell The Mysterie of Gods Kingdome of Christs Kingdome a Mysterie discovering how Christ reignes in his Church and a Mysterie of bringing us to that heavenly Kingdome So then the whole Evangelicall Truth is a Mysterie For these Reasons First of all because it was hid and concealed from all men till God brought it out of his owne bosome first to Adam in Paradise after the fall and still more clearely afterwards to the Iewes and in Christs time more fully to Iewes and Gentiles It was hid in the brest of God it was not a thing framed by Angels or men After man was fallen to that cursed state this Plot of saving man by Christ came not into the head of any creature to satisfie justice by infinite mercie to send Christ to die that justice might be no loser it could come from no other brest but Gods it must be a Divine heavenly Wisedome Therefore it was a Plot devised by the blessed Trinitie the Father Sonne and Holy-Ghost it was hid in the secret Closet of Gods brest Christ brought it out of the bosome of his Father No man hath seene God at any time Christ the onely begotten Sonne in the bosome of the Father he discovers the Father and his meaning to mankind Who ever could have thought of such a depth of mercy unto fallen man when God promised the blessed Seed Gen. 3. if God himselfe had not discovered it Therefore this reconciling of justice and mercy it is a Mysterie of heavenly wisedome that the creature could never thinke of as it is excellently set downe 1 Cor. 2. through the whole Chapter Againe it is a Mysterie because when it was revealed it was revealed but to few it was revealed at the first but to the Iewes God is knowne in Iewry c. it was wrapped in ceremonies and types and in generall promises to them it was quite hid from most part of the world Againe when Christ came and it was discovered to the Gentiles yet it is a Mysterie even in the Church to carnall men that heare the Gospel and yet doe not understand it that have the veile over their hearts it is hid to them that perish though it be never so open of it selfe to those that beleeve In the fourth place it is a Mysterie because though we see some part and parcell of it yet wee see not the whole Gospel we see not all nor wholly We see but in part and know but in part so it is a Mysterie in regard of the full accomplishment Yea and in the next place it is a Mysterie in regard of what we doe not now but shall hereafter know How doe we know Divine Truths now In the Mirror of the Word and Sacraments we know not Christ by sight that manner of knowledge is reserved for Heaven so here wee know as it were in a kind of Mysterie wee see divine things wrapped up in the Mirror of the Word and the Mysteries of the Sacraments Indeed this comparatively to the Iewish Church is to see the face of God in Christ a cleare sight but compared to that we shall have it is to see in a Glasse or Mirror if we looke backe it is a cleare sight if
we looke forward it is a sight as it were in a Mysterie even that little that we doe know wee doe not know it as we shall know it in Heaven But is the Doctrine of the Gospel it selfe onely a Mysterie No All the Graces are Mysteries every Grace Let a man once know it and hee shall find that there is a Mysterie in Faith that the earthly soule of man should be carryed above it selfe to beleeve supernaturall Truths and to depend upon that he sees not to sway the life by reasons spirituall That the heart of man should beleeve that a man in trouble should carry himselfe quietly and patiently from supernaturall supports and grounds it is a Mysterie That a man should be as a Rocke in the middest of a storme to stand unmoveable it is a Mysterie That the carriage of the soule should be turned universally another way that the judgement and affections should be turned backward as it were that hee that was proud before should now be humble that hee that was ambitious before should now despise the vaine World that hee that was given to his lusts and vanities before should now on the contrary be serious and heavenly minded here is a Mysterie indeed when all is turned backward Therefore wee see how Nicodemus as wise as hee was it was a Riddle to him when our blessed Saviour spake to him of the New-Birth that a man should be wholly changed and new-molded that a man should be the same and not the same the same man for soule and body yet not the same in regard of a supernaturall life and being put into him carrying him another way leading him in another manner by other rules and respects as much different from other men as a man differs from a beast A strange Mysterie that rayseth a man above other men as much as another man is above other creatures For a man to be content with his condition in all changes and varieties when he is cast and tossed up and downe in the world to have a mind unmoveable it is a Mysterie Therefore S. Paul saith Philip 4. I have entred into Religion as it were I have consecrated my selfe the word is wondrous significant I have learned this Mysterie to be content It is a Mysterie for a man to be tossed up and downe and yet to have a contented mind I can want and I can abound I can doe all through Christ that strengtheneth me Why I have consecrate my selfe to Christ and Religion and from them I have learned this point to be content Therefore in the Text here as we shall see afterwards not onely Divine Truths are a Mysterie Great is the Mysterie of Godlinesse but he insists in particular Graces Preached to the Gentiles Beleeved on in the World these are Mysteries In Christ all is Mysteries two natures God and man in one person mortall and immortall greatnesse and basenesse infinitenesse and finitenesse in one person The Church it selfe is a mysticall thing For under basenesse under the scorne of the world what is hid A glorious people The state of the Church in this world it is like a Tree that is weather-beaten the leaves and fruit are gone but there is life in the root So what is the Church A companie of men that are in the world without glory without comelinesse and beautie yet notwithstanding they have life in the root a hidden life Our life is hid with Christ in God Coloss. 3. The Church hath a life but it is a hidden mysticall life a life under death they seeme to die to the world but they are alive This is excellently and rhetorically followed by S. Paul As dying and yet we live as poore yet making many rich A strange kind of people poore and rich living and dying glorious and base yet this is the state of the Church here in this world they are an excellent people but they are veiled under infirmities of their owne and the disgraces and persecutions of the world So we see both the Doctrine it selfe and the Graces and the Head of the Church and the Church it selfe are nothing but Mysteries Is it so that Religion is a Mysterie Then first of all doe not wonder that it is not knowne in the world and that it is not onely not knowne but persecuted and hated Alas it is a hidden thing men know not the excellencie of it As great mens sonnes in a forraine Countrey they find not entertainment answerable to their worth but as they are apprehended to be by strangers so these Divine Truths they find little acceptance in the world because they are mysteries not onely Mysteries in the Tenent but in the practise therefore the practise finds such opposition in the world Father forgive them saith our blessed Saviour they know not what they doe The world knowes not what they doe when they hate and persecute Religion and religious persons The Church is a mysticall thing and Religion is a Mysterie it is hid from them Shall we be mooved with the disgracefull speeches of carnall men They speake they know not what the thing they speake against is a Mysterie Therefore what should we regard the speeches of the world or follow the example of the world in embracing Religion Religion is a Mysterie Let the world be never so great it is not the knowledge of great men or of rich men it is the knowledge of godly men it is a Mysterie of Godlinesse Shall we follow the example of the world in Religion when it is a Mysterie and a Mysterie of Godlinesse that onely godly men know and embrace Looke not therefore to the greatnesse of place or parts c. it is a Mysterie Againe if it be a Mysterie then it should teach us to carry our selves sutable to it Nature taught even the Heathens to carry themselves reverently in their Mysteries procul este profani away be gone all prophane Let us carry our selves therefore reverently toward the Truth of God towards all Truths though they be never so contrarie to our reason they are Mysteries altogether above Nature There are some seeds of the Law in Nature but there are no seeds in Nature of the Gospel therfore we should come to it with a great deale of reverence S. Paul teacheth us an excellent Lesson Rom. 11. When he entred into a depth that he could not fathome doth he cavill at it No Oh the depth Oh the depth So in all the Truths of God when we cannot comprehend them let us with silence reverence them and say with him Oh the depth Divine things are Mysteries the Sacraments are Mysteries let us carry our selves towards them with reverence What is the reason that there is one word in the Greeke and in other Languages to signifie both common and prophane Because those that come with common affections and common carriage to holy things they prophane them
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
some of the Heathens had of divine things what reprobate and malicious judgements they had how basely they esteemed of the Iewes the Iewish Nation sayth Tully shew how God regards them in that she hath beene overcome so oft by Nebuchadnezzar and Pompey c. What a reasoning was this And that proud Historian Tacitus how scornfully doth he speake of Christians It is not to be imagined the pride that was in the Heathens against the Iewish Religion especially the Christian Religion how they scorned and persecuted it in the beginning of it So you see in the best of the Heathen men there was matter and ground of Gods just condemning of them therefore we need not quarrell with God against that But here is another Mysterie Why the Gentiles being all alike naught God should leave the better of the Gentiles and reveale Christ to the worst Were not Socrates and Plato and such like more goodly Moralists then the Corinths Ephesians What kind of people were the Corinthians A proud people Fornicator Idolaters as the Apostle sayth such were some of you here is a Mysterie It is Gods soveraigntie we must let God doe what he will he will be mercifull to whom he will be mercifull and he will neglect whom he will sayth Austin we must be very reverent in these matters it is most safe to commit all to God and usurpe no judgement here it is a Mysterie yet there is some satisfying reason may be given why the Gentiles were called when Christ came in the flesh and not before besides many Prophesies foretold that it should be so and some reason may be given why it was so Because they were to be incorporate to the Iewes to be fellow-Citizens with the Church of the Iewes they were to be of Gods Household as it is excellently and largely set down in Ephes. 2. Now Christ comming tooke downe the partition-â—all Christ is the Center in whom they meet in whom they are one therefore they met one with another when Christ came because he is the Saviour of both he is the Corner-stone wherupon both are built so that now they are fellow-Citizens since Christ came And you see in the Genealogie of Christ he came both of Iewes and Gentiles as we see in Ruth Divers of our Saviours Ancestors they were Gentiles as well as Iewes to shew that he that came of both he came to be the Saviour of both But it is the safest as I said before in these Quaere's to rest in the wise unsearchable dispensation of God and rather be thankfull that God hath reserved us to these times and places of knowledge then to aske why our fore-fathers did not know Christ. We enjoy a double Spring of the Gospel and the benefits of it First we were delivered from Heathenisme what kind of people were we in Iulius Caesars time barbarous people And after when Poperie came in God delivered us from that there was a second Spring Yet how few give God praise that hath had mercie on us Gentiles that hath delivered us from Gentilisme and from the darkenesse of Poperie but we grow wearie of Religion as they did of Manna Let us therefore make good use of it that God hath beene mercifull to us Gentiles in these later times And let us that are borne in the precincts of the Church helpe our faith in the time of temptation this way Certainely God meanes well to my soule I might have beene borne before in times of ignorance and places of ignorance and never have heard of Christ but I have beene baptized and admitted into the Church and by that there is an Obligation before I understood my selfe I was bound to beleeve in Christ God was so carefull of my soule when I understood nothing that there should be a Bond for me to beleeve in Christ if God had not meant well to my soule I should not have lived so much as to heare of the Gospell Thus we should gather upon God as the woman of Canaan did upon our Saviour Christ and fight against all distrust and unbeleefe and all temptations of Satan that present God as though he cared not for us there cannot be too much art and skill to helpe our Faith this way Againe the Gentiles have now interest in Christ since the comming of Christ and not before it is a Mysterie it were not a Mysterie if the Gentiles had had interest in Christ and beene within the Pale of the Church before There are severall degrees of the dispensation of salvation There is first the ordaining of salvation that was before all Worlds And then the Promise of salvation that was when Adam fell Then there is the procuring of salvation promised that was by Christ when he came in the flesh Then there is the promulgation and enlarging of salvation to all people this was after Christ was come in the flesh Then there is the perfect consummation of salvation in Heaven Now the execution of the Promise and the performance of all good concerning salvation it was reserved to Christs comming in the flesh and the enlargement of the Promise to all Nations was not till then I doe but touch this to shew that God hath had a speciall care of this latter Age of the World Some account the fiâ—st Age of the World to be a Golden Age the next Silver and then an Iron Age but indeed we may invert the order we live in the Golden Age the last Ages when Christ was manifested What is the glory of times and places The manifestation of Christ. The more Christ is layd open with his unsearcheable riches the more God glorifies those times and places and that is the Golden Age where the Gospel is preached Therfore we cannot be too much thankfull for that wondrous favour that we have enjoyed so long time together under the glorious Sun-shine of the Gospel Hence we have a ground likewise of enlarging the Gospel to all people because the Gentiles now have interest in Christ that Merchants and those that give themselves to Navigation they may with good successe carry the Gospel to all people There are none shut out now since Christ in this last Age of the World and certainely there is great hope of those Westerne people We see the Gospel hath imitated the course of the Sunne The Sunne of Righteousnesse hath shined like the Sun in the Firmament the Sunne begins East and goes to the West so the Gospel it began in the Easterne parts it hath left them they are under the Turkish barbarous tyrannie at this time the Gospel is now come to the Westerne parts of the World For Christ will take an holy state upon him and will not abide long where he is dis-esteemed where the Gospel is under-valued and blended with that which is prejudiciall to the sinceritie of it when there is little care had what men beleeve The state of the Gospel and
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
then he could doe if he were on the Earth if the Sun were lower what wouâ—d become of the Earth But being so remote and so farre above he hath opportunity to shine over the greatest part of the Earth at once being greater then the Earth he shineth over more then halfe the Earth at once Christ being in Heaven as the Sunne of Righteousnesse he shines more gloriously over all and we have more comfort and benefit and influence from Christ now in Heaven then we could if he were on Earth Must we needs make him bodily present every where as the Papists doe and other Heterodox strange conceited men in Germanie What need we doe thus when there may be influence from Christ now in Heaven to us on Earth as we see in other things without confusion of his Divine properties to his Body or making his Body as his God-head is Therefore seeke him not bodily any where but in Heaven Those Opinions overthrow three Articles of our Faith at once He ascâ—nded into Heaven He sitteth at the right hand of God and He shall come to judge the quicke and the dead And where is his Body in the meane time in the Sacrament No he is received up in glory Therefore we must have our thoughts in heaven when we are about that businesse we must lift up our hearts as it is in our Liturgie which is taken out of the ancient Liturgie We lift them up unto the Lord we must have holy thoughts raysed up to Christ in Heaven Againe is Christ received up to glory Here is singular comfort considering what I said before that he is ascended as a publike person in our behalfe in our nature for our good Therefore when we thinke of Christ in Heaven think of our Husband in Heaven thinke of our selves in Heaven We are set together in heavenly places with Christ as the Apostle saith Ephes. 2. We have a glorious life but it is hid with Christ in Heaven When Christ himselfe shall be revealed our life shall be revealed though we creepe upon the Earth as wormes yet notwithstanding we have communion and fellowship with Christ who is joyned with us in the same Mysticall Body who is now at the right hand of God in Heaven and he that hath glorified his naturall Body in Heaven that he tooke upon him he will glorifie his Mysticall Body for he tooke flesh and blood his naturall Body for the glory of his Mysticall Body that he might bring his Church to glory Therefore we ought as verily to beleeve that he will take his Mysticall Body and every particular member of it to Heaven as he hath taken his naturall Body and hath set it there in glory It is a comfort in the houre of death that we yeeld up our soules to Christ who is gone before to provide a place for us this was one end of his taking up to Heaven to provide a place for us Therefore when we die we have not a place to seeke our house is provided before hand Christ was taken up to glory to provide glory for us Even as Paradise was provided for Adam before he was made so we have a heavenly Paradise provided for us we had a place in Heaven before we were borne What a comfort is this at the houre of death and at the death of our friends that they are gone to Christ and to glory We are shut out of the first Paradise by the first Adam our comfort is that now the heavenly Paradise in Christ is open This day shalt thou be with me in Paradise sayth Christ to the good Theefe There was an Angell to keepe Paradise when Adam was shut out but there is none to keepe us out of Heaven nay the Angels are ready to convey our soules to Heaven as they did Lazarus and as they accompanied Christ in his Ascension to Heaven so they doe the soules of his children Likewise in our sinnes and infirmities when we have to deale with God the Father whom we have offended with 〈◊〉 sinnes let he 〈…〉 comfort from hence Christ is ascended into Heaven to appeare before his Father 〈◊〉 a Mediator for us and therefore God turnes 〈◊〉 his 〈◊〉 from us we have a friend a favorite in the Court of Heaven the Sonne of God himselfe at his Fathers right hand he makes inteâ—â—â—ssioâ— for us As Ionathan appeareth in 〈◊〉 Court to speake a good word and to plead for David so our Ionathan Iesus Christ but with farre better successe appeares in the Court of Heaven for us continuing our peace with God in our daily breaches perfuming our prayers And there is no danger of his death for He is a Priest for ever at the right hand of God to make intercession for us his very presenting himselfe in Heaven speaks for us As if he should say These persons that aske in my Name they are such persons as I was borne for such as I obeyed for such as I dyed for such as I was sent into the world to work the great wolke of Redemption for for he wrought our Redemption in his abased estate but he applyes it as he is exalted application is as necessary as merit we have no good by the worke of Redemption without application and for that end he appeares in heaven for us and pleads for us For even as there is speech attributed to Abels blood it cryed Vengeance Vengeance so Christ appearing now in heaven for us his blood cryes Mercie Mercie these are those I shed my blood for Mercie Lord The very appearing of him that shed his blood it cryes for mercy at the Throne of Mercie which is therefore a Throne of Mercie because he is there he shed his blood to satisfie Justice to make way for Mercie In the Law the High-Priest after he had offered a Sacrifice of blood he was to goe into the Holy of Holies so Christ after he had offered himself for a Sacrifice he went into the Holy of Holies into heaven to appeare before God And as the High-Priest when he went into the Holy of Holies he had the names of the twelve Tribes on his brest to shew that he appeared before God for them all so Christ being gone into the Holy of Holies into heaven he hath all our names upon his brest that is in his heart the name of every particular beleever to the end of the world to present them before God Therefore when we have to deale with God thinke of Christ now glorious in heaven appearing for us God can denie him nothing nor denie us any thing that we aske in his Name we have his Promise for it It is a ground likewise of contentment in all conditions whatsoever our wants be What if we want comfort houses c. on Earth when we have Heaven provided for us and Glory provided for us when we are already so glorious in our Head Shall not any condition content a man in this world
that have dispositions like them will study how this blessed truth may be promoted and propagated and spread even over the world therefore wee should labour every one to spread the glorious Gospell of Christ especially those that are Ministers whose office it is to unfold and open the unsearchable riches of Christ. Againe we glorifie God in Christ when wee see such glory and mercy of Christ as it doth transforme us and change us and from an inward change we have alway a blessed disposition to glorifie God as I shewed out of 1 Cor. 3. This is the difference betweene the glasse of the Gospell and the glasse of the Law and of the creatures In the Law we see the beames of the Justice of God Cursed is every one that continueth not in all c. and the beames of his power and goodnesse in the creature but it doth not change and transforme us to be good and gracious but when wee see the glory of God of his goodnesse and infinite mercy shining in the face of Iesus Christ for wee dare not looke upon God immediatly it changeth the soule to be gracious like unto Christ therefore if wee find that the knowledge of God in Christ hath changed our dispositions it is a signe then we give glory to God indeed for to glorifie God is an action that cannot proceed but from a disposition of nature that is altered and changed the instrument must be set in tune before it can yeeld this excellent Musicke to glorifie God as the Angels doe that is all the powers of the soule must be set in order with grace by the Spirit of God if the meditations and thoughts of the Gospell have altered our dispositions to love God and that that pleaseth God to doe good to men to delight in goodnesse it is a signe we are instruments in tune to glorifie God and that we have an apprehension of the love and mercy of God in Christ as we should for it hath a transforming power to worke this The grace of God will teach us to deny ungodlinesse and worldly lusts and to live holily When the grace of God that is the free love of God in Christ in the forgiving our sinnes and advancing us to heaven hath this effect in our soules it is a signe wee have a true notion and apprehension of the excellency and eminency of Gods grace otherwise if we turne the grace of God into wantonnesse to make the benefits by Christ a pretence and covering for our wicked and loose lives we know not what it is to glorifie God but though in words we say Glory be to God yet in our lives we denie it as the Apostle saith The Hypocrites in Isay 66.5 they had good speeches in their mouthes saith God heare the Word of the Lord ye that tremble at his Word your brethren that hated you and cast you out for my name sake said Let the Lord be glorified so you shall find those that are opposers and persecutors and haters of sinceritie will sing Gloria Patri God be glorified but what good will this doe them if they have diabolicall satanicall dispositions if they be like the Devill in opposing the truth and hating that that is good The Devils in the Gospell could glorifie God for their owne ends We know that thou art the Sonne of God so Devils incarnate can come to Church and receive the Sacraments and seeme to praise God oh but there must be a change for to glorifie God is a work of the whole man especially of the Spirit All that is within me praise his holy name It came from the heart roote of a sanctified judgement out of grounds why we doe it The wish of the Angels here Glory to God on high it came from a good ground because they knew God is to be glorified in Christ for judicious phrases are founded upon truths so there must be a sanctified judgement to be the ground of it and the affections must be in tune answerable to those truths then we are sit to glorifie God and all this is by the power of the Gospell transforming us Againe we glorifie God when we take to heart any thing that may hinder or stoppe or eclipse Gods truth and obscure it when it workes zeale in us in our places as farre as we can when it affects us deepely to see the cause of Religion hindred any way if there be any desire of glorifying God there will be zeale the heart will move with a kind of indignation when God is dishonoured and his truth eclipsed with false doctrine or by ill practice it cannot be otherwise it is out of the nature of the thing it selfe therefore those that either are instruments of stopping or obscuring the truth or causing it to be reproached by their wicked lives or if they be not instruments yet they doe not take it to heart when they see God dishonoured surely they can speake little comfort to themselves they have neither Angelicall nor Evangelicall dispositions for if they had the knowledge of the Gospell it would worke this is in them Againe if we apprehend this glorious Mysterie of Christ in the Gospel aright it will work in us a glorious joy for joy is a disposition especially that fits us to glorifie God then we are fit to glorifie God when our hearts are enlarged with joy when we thinke of God in Christ when we thinke of the Day of Judgement when we thinke of heaven when we can thinke of hell with joy as being subdued and blesse God for Christ when we can thinke of all that is opposite as conquered in Christ so that our joy is enlarged in the apprehension of our owne blessed condition it is a good signe we are in a disposition to glorifie God but I will not enlarge my selfe further in this point This being so excellent a duty to which wee are stirred by the Angels Glory to God on high c. what are the maine hindrances of it that we give not God more Glory The maine hindrances are a double vayle of Ignorance and Unbeleefe that we doe not see the glorious light of God shining in Iesus Christ or else if we doe know it we doe not beleeve it and thereupon instead of that blessed disposition that should be in the soule there comes an admiration of carnall excellencies a delighting in base things This Ignorance is partly from the darknesse of our owne hearts being overcast sometimes that such great things are too good to be true our hearts have a hell of unbeleefe in them And sometimes the policy of Satan who casts dust in our eyes and labours that wee may not see the glory of God in the Gospell 2 Cor. 4. The God of this world hath blinded their eyes c. Ignorance arising from within or without is a great cause why we do not see the excellencies of God therefore no wonder if where the Gospell is not
this Spirit that worketh this in us and assures us of Gods good pleasure it alters and changeth our dispositions that wee shall have a good pleasure in God for there is a mutuall good pleasure God hath a good pleasure in us as his and we have a good pleasure in God wrought by the Spirit the Spirit not onely witnesseth but worketh this sweet and gracious disposition to God God delights in us and we in God God delights in the Church above all things the Church is his wife and Spouse his body his friends his children and those that have the Spirit of God delight in them too Psal. 16 All my delight is in the excellent and Pro. 8. My delight is in the Sonnes of men saith Christ which he shewed by taking the base nature of man upon him so all that have the Spirit of Christ delight in the Church and people of God All my delight is in the Saints on earth God saith his delight is in his Church Hos. 2. So all that have the Spirit of God they delight in the people of God God delights in obedience more then Sacrifice Gods people that he delights in they yeeld their bodies and soules a Sacrifice to God Rom. 12. They will seeke out what is well pleasing and acceptable to God God accepts them in Christ and he is acceptable to them in Christ Iesus and they seeke out what pleaseth him and is acceptable to him as the sonnes of Isaac sought out what might please their old father what he could relish so Gods children seeke out what duties God relisheth best Thanksgiving is a Sacrifice with which God is well pleased is it so then they will seeke out that that may please him God by his Spirit will worke in them a disposition to please him in all things therefore the people of God are said to bee a voluntary free people zealous of good workes being set at liberty the Spirit infusing and conveying the love and good pleasure of God in Christ to them it sets their wils at liberty to devise to please God in all things they have as David prayes Psal. 51. A free Spirit As God not out of any respect from us but freely from his owne bowels loved us and gave Christ to us and delighted in us so the soule freely without any base respects loves God againe Those therefore that doe duties for base aymes and forced as fire out of a flint not as water out of a spring that duty comes not naturally and sweetly from them God hath no pleasure in them because they have none in God but the good they doe is extorted and drawne from them Let us try our selves therefore if wee have tasted Gods good will towards us we will have a good pleasure to him againe whatsoever is Gods pleasure shall be our pleasure what pleaseth him shall please us If it please him to exercise us with crosses and afflictions and losses what pleaseth God shall please me for when he hath once loved me freely in Christ every thing that comes from him tastes of that free love if hee correct me it is out of free love and mercie all the wayes of God are mercy and truth his way of correction and sharp dealing it is a way of love and free mercy therefore if it please him it shall please me my will shall be his will Againe if wee finde the free love of God to us in Christ it will quicken us to all duties and strengthen us in all conditions but these evidences shall suffice let us search our hearts how we stand affected to God and to the best things wee delight in them if God delight in us And if wee doe not find our selves yet to be the people of Gods delight towards whom God hath thoughts of love as the Prophet speaks what shall we doe Attend upon the meanes of salvation the Gospell of peace and reconciliation and wayte the good time and doe not stand disputing this is that that hinders many their disputing and cavilling that perhaps God hath not a purpose to save me and that the greatest part of mankind goe the broad way c. Leave disputing and fall to obeying God hath a gracious purpose to save all that repent of their sinnes and believe in Christ this is Gospell I will leave secret things they belong to God revealed things belong to me I will desire of God his Spirit to repent of my sinnes and to believe and cast my selfe in the armes of his mercy in Christ and then let God doe as hee please if I perish I will perish in the armes of Christ let us labour to bring our hearts to waite in the use of the means for Gods good Spirit to inable me to see my state by nature and to get out of it by casting my selfe upon Gods love in Christ. And object not the greatnesse of any sinne to hinder the comfort of Gods mercy it is a free mercy the ground of it is from himselfe and not from thee It was free to Manasses that had sinned no man more being a King and being the sonne of a good father his sinnes spread further then ours can doe answerable to the greatnesse of his person being an infinite and free mercy it extends to the greatest sinners let no man pretend any sinne or unworthinesse if he seriously repent if any sinne or unworthinesse could keepe it backe it were something but it is a free mercy and love from Gods owne bowels in Christ. And consider how God offers this in the Gospel and layes a command it is thy duty to have a good conceit of God in Christ We ought not to suspect a man that is an honest man and will God take it wel at our hands to suspect him that he is so and so he maks a shew of his love mercy in Christ but perhaps he intends it not put it out of question by believing if thou have grace to believe the mercy of God in Christ thou makest thy selfe a member of Christ and an heire of heaven thou questionist whether thou bee one that Christ dyed for or no believe in him and obey him and thou puttest that question out of question thou doubtest whether God love thee or no cast thy self upon the love of God in Christ and then it is out of question whosoever hath grace to cast himselfe upon the free love of God he fulfils the covenant of grace stand not disputing and wrangling but desire grace to obey and thâ—n all questions concerning thy eternall estate are resolved all is cleare If these things will not move you then let all men know that live in a sinfull condition that they had better have lived in any part of the world then in these glorious times and places of light for when they heare the love of God in Christ laid open to them if they will come in and receive Christ and cast themselves
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