Twenty Sermons, Sermon 9
AD AULAM. Sermon IX.
BARWICK, JULY 1639.
1 Tim. 3.16.
And without all Controversie great is the mystery of Godliness,—
1. THe Ordination of Bishops, Priests, and Deacons' being one of the principal acts of the Episcopal power: our Apostle therefore instructeth Timothy, (whom he had ordained aSee Hieron. in Catal. Cap. 11. Euseb. 3. hist. Ecccl. cap. 4. Concil. Chalced. Act. 11.Bishop of Ephesus, the famous Metropolis of that part of Asia) somewhat fully, what he was to do in that so weighty an affaire. What manner of persons and how qualified he should assume in partem curae, to assist him in his pastoral charge, for the service of Gods Church and the propagation of the Gospel. Which having done at large from the beginning of the Chapter unto the end of verse 13. he rendereth a reason at verse 14. why he had insisted so long upon upon that argument: even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide dore (1 Cor. 16.) but withall Satan (as his manner is) had stirred up many adversaries; 1 Co. 16.9.and some of them very wilde ones, more like savage beasts, then men: foreign is the word for it,1 Cor. 15.32. 1 Cor. 15. It was at Ephesus, that he fought with beasts in the shape of men. Witness Demetrius the silver-smith; and that Bellua multorum capitum, the mad giddy multitude in a tumultuous assembly, all in an uprore, and no man well wist for what.Acts 19.32. Act. 19. Here was work enough to be done. The doore must be held open, to let converts in: but it must be well mann'd and maintaind too, to keep adversaries out. All this not to be done, but with many hands: The harvest being great, the labourers had not need be few.
2. The only thing, that might perhaps make Timothy put off Ordination somewhat the longer, might be the expectation of the Apostles coming; to whom he might think fit to reserve that honour: as to one able (by reason of his Apostolick spirit) to make choice of meet persons for the Churches service with better certainty then himself could do. The Apostle therefore telleth him for that, That true it is,Verse 14. and chap. 4.13. he had an earnest desire of a long time, and still had a full purpose (if God would) to be with him ere long: Yet because of the uncertainty of future events; that was not a thing for him to rely upon so, as in expectance thereof to delay the doing of any service needful for the Church of Christ. For who could tell how it might please God to dispose of him? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not therefore he should stay for him: but go in hand with it himself with all convenient care and speed. All this appeareth in the 2 verses next before the Text; [These things wrote I unto thee, hoping to come unto thee shortly. But if I tarry long, that yet thou mayest know how to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of Truth.
3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter, and then immediately fall in the words of the Text, [And without all cantroversie, great is the mystery of Godliness &c. Which seem to have but a very slender dependance upon the foregoing discourse: and indeed no more they have. For the Apostle having in the end of the fifteenth verse, (and that but incidentally neither) mentioned the word Truth: he thereupon taketh occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The whole verse containeth Evangelij Encomium, & Compendium: A brief description of the Nature in the former part: and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof, in the later part of the verse.
4. With that later I shall not now meddle. In that former part, we may observe Quid, Quantum, and Quale. First, Quid: what is Christianity? foreign. It is a mystery. But there are greater, and there are lesser Mysteries: Quantum therefore? Of the bigger sort sure. foreign, a Great Mystery: foreign, by all confessions, and without all contradiction or controversy Great. But the greater the worse, if it be not good as well as great. Quale therefore? What a kinde of Mystery is it? foreign, It is a Mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINES…: That is the total. Now to the Parts: and first of the Quid; The Gospel a Mystery. But then first, What is a Mystery? for the Quid Nominis: and then why the Gospel a Mystery? for the Quid Rei. The Word first, then the Thing.
5. For the Word foreign, I finde sundry conceipts ready collected to my hand by av. Casaubon. exercit 16.43. Martin. Lexic. philol. verb. Mysterium.learned man, out of the writings of the Greek Fathers, and out of the commentaries of Grammarians and Criticks both ancient and modern: whereof I spare the recital, because it would neither much conduce to my present purpose, nor profit the present auditory. The word is clearly of a Greek original: from foreign, or foreign, to shut the eye or mouth. Of all the mysterious rites used among the Heathen, the Eleusinia sacra were the most ceremonious and mysterious: in so much as that, when in their writings, the word foreign is used by it self without any farther specification, it is ordinarily conceived to be meant of those Eleusinian mysteries. These none might be present at, but they that were solemnly initiated thereunto: who upon their first admission, (which yet was but to the outer and lesser mysteries,) were called foreign. And if after a sufficient time of probation, (a twelvemoneth was the least,) they were adjudged meet to be admitted to the greater and more secret mysteries, they were then called foreign: Whereto there seemeth to be some b—foreign.allusion (as there is frequently to sundry other customes and usages of the Heathens) even in the holy scriptures themselves. But whether they were admitted to their lesser or the greater mysteries, 2 Pet. 1.16.strait order was evermore taken with them, by Oaths, Penalties, and otherwise, as strong as could be devised; that they should by no means reveal any of the passages or rites thereunto belonging, to those that were foreign, and not initiated: whom in that respect they counted prophane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their superstition more irreligious and piacular then that. Quis Cereris ritus audet vulgare profanis? He knew not where to finde a man, that durst presume so to doe. Vetabo qui Cereris sacrum Vulgarit arcanae, Mor. 3. Carm. 2.sub ijs Deus Sit trabibus— He would be loath to lodge under the same roof, or to put to sea in the same vessel, with him that were guilty of such an high provocation, as the divulging abroad of the sacred mysteries: lest some vengeance from the offended Deities should overtake them for their impiety, (and him for company,) to their destruction. It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantagious mysteries of his arts, by that secrecy to hold up a reverend and religious esteem of those mysteries, which were so repleat with all filthy and impious abominations: that, if they should have been made known to the world, it must needs have exposed their whole religion, to the contempt of the vulgar, and to the detestation of the wiser sort.
6. Such and no better, were those mysteria sacra among the Heathens: whence the word Mystery had its birth and rise. Both the Name and Thing being so vi…ely abused by them: it yet pleased the holy spirit of God to make choise of that word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace. By the warrant of whose example, the ancient Church, both Greek and Latine, took the liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetcht from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signifie their notions of sundry things of Ecclesiastical usage to the people. The Greek Church hath constantly used this word foreign; a heathenish superstitious word: and the Latine Church in like manner the word Sacramentum, a heathen military word: to signifie thereby the holy Sacraments of the Christian Church. I note it the rather; and I have therefore stood upon it a little longer, then was otherwise needfull: to let you know that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous, (as some of ours are) as to boggle at; much less so rashly supercilious (I might say, and superstitious too) as to cry down and condemn for evil, and even eo nomine utterly unlawful, the use of all such whether names or things, as were invented, or have been abused by Heathens or Idolaters.
7. But this by the way. I return to the word foreign. Which, being rarely found in the Greek version of the Old Testament, (indeed not at all, so far as my search serveth me, save only some few times in Daniel,) is frequently used in the New: and that for the most part to signifie,Dan. 2.18. & 4.9. (for now I come to the Quid Rei) either the whole Doctrine of the Gospel, or some special branches thereof, or the dispensations of Gods providence for the time or manner of reveiling it. To you it is given to know the mysteries of the kingdom of God. Mat. 13.11. 1 Cor. 2.7.Mat. 13. We speak the wisdom of God in a mystery. 1 Cor. 2. So the Gospel is called the mystery of Christ, Col. 4.3.Col. 4. mystery of Faith in this chapter at the ninth verse; and here in the Text, The Mystery of Godliness.
8. But why a Mystery? That I shall now shew you. First, when we see something good or bad done plainly before our eyes, yet cannot imagine to what end or purpose it should tend, nor can guess what should be the designe or intention of the doer: that we use to call a Mystery. The Counsels of Princes and affairs of State (Ragioni di stato, Arcana Imperij.as the Italians call it) when they are purposely carried in a cloud of secrecy, that the reasons and ends of the actions may be hidden from the eyes of men, are therefore called the Mystery of State: and upon the same ground sundry manuall crafts are called Mysteries: for that there belong to the exercise of them some secrets, which they that have not been train'd up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a worser sense also it is not seldome used. If some crafty companion, with whom we have had little dealings formerly, should begin of a sodain to apply himself to us in a more then ordinary manner, with great shews and proffers of kindness, and we know no particular reason why he should so do: we presently conclude in our thoughts, that sure there is some mystery or other in it; that is, that he hath some secret ends, some designe upon us, which we understand not. Iosephus writing of Antipater the son of Herod, who was a most wicked mischievous person, but withall a notable dissembler; very cunning and close, and one that could carry matters marvelous smoothly and fairely to the outward appearance, so that the most intelligent and cautious men could not escape, but he would sometimes reach beyond them to their destruction: he saith of him, and his whole course of life, that it was aforeign. Ioseph de bell. Iudaic. lib. 1.foreign, nothing but a very mystery of wickedness
9. In this notion, (in the better sence of it,) may the great work of our Redemption by Jesus Christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a childe of a span long, to be born in an Inne, of a mean parentage, coursely swadled up, and cradled in a manger: and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and after all that to be bought and sold, buffeted, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness, as the malice of Men and Divels could devise: Who that should have seen all these things, and the whole carriage thereof, could have imagined that upon such weak hinges should have moved the greatest act of Power, Wisdom, and Goodness, that ever was, or ever shall be done in the world; that such contemptible means should serve to bring about the eternal good will and purpose of God towards mankinde? yet so it was whiles Iudas was plotting his treason, and the Iews contriving Christs death, (he to satisfie his Covetousness, and they their Malice;) and all those other that had any hand in the business were looking every man but at his own private ends: all this while was this Mystery working. Unawares indeed to them, (and therefore no thanks to them for it, nor benefit to them from it,) but yet by the determinate counsel and foreknowledge of God: Act. 2.23.who most wisely and powerfully ordered all those various and vitious motions of the creature, for the effectuating of his own most glorious and gracious purposes. That is one Reason.
10. Secondly, we use to call all such things Mysteries, as cannot possibly come to our knowledge, unless they be some way or other revealed unto us: whether they have or have not, otherwise any great difficulty in them. Nebuchadnezzars dream is so called a—foreign.a Mystery, Dan. 2. And S. Paul in one place speaking of the conversion of the Iews, calleth it a Mystery, (I would not Brethren, that you should be ignorant of this Mystery, Dan. 2.18. Rom. 11.25.Rom. 11.) and in another place, speaking of the change of those that should be found alive at Christs second coming,1 Cor. 15.51. calleth that a Mystery too, (Behold I shew you a Mystery; we shall not all dye &c. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible that any wit of man, by the light of Nature, or strength of humane discourse, should have been able to have found out that way which Almighty God hath appointed for our salvation; if it had not pleased him to have made it known to the world by supernatural revelation. The wisest Philosophers, and learnedst Rabbies, nor did nor could ever have dreamt of any such thing; till God revealed it to his Church by his Prophets and Apostles. This mystery was hid from ages and from generations, Col. 1.26. 1 Cor. 2.8, 10.nor did any of the Princes of this world know it in any of those ages or generations; as it is now made manifest to us, since God revealed it to us by his spirit, as our Apostle elsewhere speaketh.
11. The Philosophers indeed saw (a little, dimly,) some of those truths that are more cleerly revealed to us in the Scriptures. They found in all men a great proclivity to Evil, and an indisposition to Good: but knew nothing at all, either of the true Causes or of the right remedies thereof. Some apprehensions also they had of a Deity, of the Creation of the world, of a divine providence, of the immortality of the soule, of a final retribution to be awarded to all men by a divine justice according to the merit of their works; and some other truths. But those more high and mysterious points, especially those two, that of the Trinity of persons in the Godhead, and that of the Incarnation of the Son of God, (foreign and foreign, as the Greek Fathers use to call them;) together with those appendices of the later, the Redemption of the world, the Iustification of a sinner, the Resurrection of the body, and the beatifical Vision of God and Christ in the kingdom of Heaven: not the least thought of any of these deep things of God ever came within them; God not having revealed the same unto them.
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato and Aristotle and all the other grand Sophies among them were ignorant: since we owe our whole knowledg herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural revelation. Matth. 16.17.For flesh and bloud hath not revealed them unto us, but our Father which is in heaven. We see what they saw not: not because our eyes are better then theirs, but because God hath vouchsafed to us a better light then he did to them. Which being an act of special grace ought therefore to be acknowledged with special thankfulness. Our Saviour hath given us the example, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Mat. 11.25.
13. Truly much cause we have to bless the holy Name of God, that he hath given us to be born of Christian parents, and to be bred up in the bosome of the Christian Church: where we have been initiated into these sacred mysteries; being catechised and instructed in the doctrine of the Gospel out of the holy Scriptures, even from our very childhood, as Timothy was.foreign. But we are wretchedly unthankful to so good a God, and extremely unworthy of so great a blessing:2 Tim. 3.15. if we murmur against our Governours, and clamour against the Times, because every thing is not point-vise just as we would have it, or as we have fancied to our selves it should be. Whereas, were our hearts truly thankful, although things should be really and in truth even ten times worse, then now they are but in their conceit only: yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable. foreign, so St Paul esteemed it, the very riches of the grace of God: for he writeth, [According to the riches of his grace, wherein he hath abounded towards us, in all wisdome and prudence, Eph. 1.7—9.having made known to us the mysterie of his will, Eph. 1.] If he had not made it known to us, we had never known it: And that is the Second Reason why a Mystery.
14. There is yet a Third: even because we are not able perfectly to comprehend it, now it is revealed. And this Reason will fetch in the Quantum too. For herein especially it is that this mysterie doth so far transcend all other mysteries. foreign: a great, marvellous great Mysterie. In the search whereof Reason finding it self at a loss, is forced to give it over in the plain field, and to cry out O altitudo! as being unable to reach the unfathomed depth thereof. We believe and know, and that with fulness of assurance, that all these things are so as they are revealed in the holy Scriptures; because the mouth of God (who is Truth it self, and cannot lie) hath spoken them: and our own Reason upon this ground teacheth us to submit our selves and it to the obedience of Faith, for the foreign, that so it is. But then for the foreign,Joh. 3. (Nicodemus his question, How can these things be?) it is no more possible for our weak understandings to comprehend that, then it is for the eyes of bats or owles to look stedfastly upon the body of the Sun, when he shineth forth in his greatest strength. The very Angels, those holy and heavenly spirits, have a desire saith S. Peter (it is but a desire, not any perfect ability; and that but foreign neither▪ 1 Pet. 1.….) to peep a little into those incomprehensible mysteries, and then cover their faces with their wings, and peep again, and cover again: as being not able to endure the fulness of that glorious lustre that shineth therein.
15. God hath revealed himself and his good pleasure towards us in his holy word sufficiently to save our souls; if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needfull they should be fitted to our capacities: and therefore the mysteries contained therein are set forth by such resemblances as we are capable of; but farr short of the nature and excellency of the things themselves. The best knowledge we can have of them here, is but per speculum, and in aenigmate 1 Cor. 13. as it were in a glass, and by way of riddle: 1 Cor. 13.12.darkely both. God teacheth us by the Eye in his Creatures. That is per speculum, as it were by a glass, and that but a dimme one neither: wherein we may read foreign, some of the invisible things of God; Rom. 1.19, 23.but written in small and out-worne characters, scarce legible by us. He teacheth us also by the Eare, in the preaching of his holy word: but that in aenigmate, altogether by riddles, darke riddles. That there should be three distinct persons in one essence, and two distinct natures in one person; That virginity should conceive, Eternity be born, Immortality dye, and Mortality rise from death to life; That there should be a finite and mortall God, or an infinite and Immortall man: What are all these, and many other more of like intricacy, but so many riddles?
16. In all which (that I may from the premises inferr something of Use) we should but cum ratione insanire, should we go about to make our Reason the measure of our Faith. We may as well think to graspe the earth in our fists, or to empty the sea with a pitcher; as to comprehend these heavenly mysteries within our narrow understandings. Puteus altus; the well is deep, and our buckets (for want of cordage) will not reach neer the bottome. We have use of our Reason (and they are unreasonable, that would deny us the use of it) in Religion, as well as in other things. And that not only in Agendis, in matters of duty and morality, wherein it is of a more necessary and constant use, as the standard to regulate our judgements in most cases: but even in Credendis too, in such points as are more properly of Faith, in matters doctrinal and dogmatical. But then she must be imployed, only as an handmaid to Faith; and learn to know her distance. Conférre, and Inférre; those are her proper tasks: to conferr one Scripture with another, and to inferr conclusions and deduce instructions thence by clear Logical discourse. Let her keep within these bounds; and she may do very good service. But we marr all if we suffer the handmaid to bear too great a sway, to grow petulant, and to perke above the Mistress.
17. It hath been the bane of the Church, and the original of the most, and the most pernicious, errors and heresies in all ages: that men not contenting themselves with the simplicity of beleeving, have doated too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith. It is the very fundamental errour of the Socinians at this day. No less absurdly, then as if a man should take upon him without Mathematical instruments to take the just dimensions of the heavenly bodies, and to pronounce of altitudes, magnitudes, distances, aspects, and other appearances, only by the scantling of the Eye. Nor less dangerously, then as if a Smith (it is S. Chrysostomes comparison) should lay by his tongs, and take the iron hot from the forge to work it upon the anvil,Chrys. in 1. Cor. foreign. …. with his bare hands. Mysteries are not to be measured by Reason. That is the first Instruction.
18. The next is, That forasmuch as there are in the mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace,) to contain our selves within the bounds of sobriety, without wading too farr into abstruse, curious and useless speculations. The most necessary Truths, and such as sufficed to bring our forefathers (in the primitive and succeeding times) to heaven, are so clearly revealed in scripture, and have been so universally and constantly consented unto by the Christian Church in a continued succession of times; as that to doubt of them must needs argue a spirit of pride and singularity at least, if not also of Strife and Contradiction. But in things less evident (and therefore also less necessary,) no man ought to …e either too stiffe in his own private opinion, or too peremptory in judging those that are otherwise minded. But as every man would desire to be left to his own liberty of judgement in such things: so should he be willing to leave other men to their liberty also: at least, so long as they keep themselves quiet, without raising quarrels, or disturbing the peace of the Church there-abouts.
19. As for example. Concerning the Entrance and Propagation of Original sin; the Nature, Orders, and Offices of Angels; The Time, Place, and Antecedents of the last judgement; The consistency both of Gods immutable decrees with the contingency of second causes, and of the efficacy of Gods grace, with the freedom of Mans will, &c. In which and other like difficult points, they that have travelled farthest, which desire to satisfie their own curiosity, have either dasht upon pernicious Errors, or involved themselves in inextricable difficulties; or by Gods mercy (which is the happiest loose from such fruitless studies,) have been thereby brought to a deeper sense of their own ignorance, and an higher admiration of the infinite majesty and wisdome of our great God, who hath set his counsels so high above our reach, made his wayes so impossible for us to finde out. That is our second Instruction.
20. There is yet another, arising from the consideration of the greatness of this Mystery. That therefore no man ought to take offence at the discrepancy of opinions, that is in the Churches of Christ amongst Divines, in matters of Religion. There are men in the world, (who think themselves no babes neither) so deeply possest with a spirit of Atheisme; that though they will be of any Religion (in shew) to serve their turns and comply with the times: yet they are resolved to be (indeed) of none, till all men be agreed of one: which yet never was, nor is ever like to be. A resolution no less desperate for the soul, if not rather much more; then it would be for the body, if a man should vow he would never eat, till all the Clocks in the City should strike Twelve together. If we look into the large volumes that have been written by Philosophers, Lawyers, and Physicians: we shall finde the greatest part of them spent in disputations, and in the reciting and confuting of one anothers opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken at the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable then in other sciences; by how much the things about which we are conversant are of a more sublime, mysterious, and incomprehensible nature, then are those of other Sciences.
21. Truly it would make a religious heart bleed, to consider the many and great distractions that are all over the Christian world at this day. The lamentable effects whereof, scarce any part of Christendome but feeleth more or less: either in open warrs, or dangerous seditions, or (at the best) in uncharitable censures and ungrounded jealousies. Yet the infinite variety of mens dispositions, inclinations, and aimes considered; together with the great obscurity that is in the things of God, and the strength of corruption that is in us: it is to be acknowledged the admirable work of God, that these distractions are not even much more, and greater, and wider then they are; and that amid so many sects as are in the world, there should be yet such an universal concurrence of judgement as there is, in the main fundamental points of the Christian Faith. And if we were so wise, as we might and should be, to make the right use of it: it would not stumble us awhit in the belief of our Religion, that Christians differ so much as they do in many things; but rather mightily confirme us in the assurances thereof, that they agree so well as they do almost in any thing. And it may be a great comfort to every well-meaning soule, that the simple belief of those certain truths, whereon all parties are in a manner agreed, may be and (ordinarily) is sufficient for the salvation of all them, who are sincerely careful (according to that measure of light and means that hath vouchsafed them) to actuate their Faith with piety, charity and good works: so making this great mystery to become unto them (as it is in it self) Mysterium pietatis, a Mystery of Godliness. Which is the last point proposed; the Quale: to which I now pass.
22. As the corrupt doctrine of Antichrist is not only a doctrine of Error, but of Impiety too; called therefore foreign The mystery of Iniquity 2 Thes. 2. So the wholsome doctrine of Christ, is not only a doctrine of Truth, but of Piety too;2 Thes. 2.7. and is therefore termed here foreign, The Mystery of Godliness. Which foreign or Godliness, since there appeareth not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word are sometimes used; namely, to signifie the right manner of Gods worship according to his word, in opposition to all idolatrous, superstitious or false worships practised among the Heathens: I am the rather enclined to understand it here, as many Interpreters have done, in the fuller latitude, as it comprehendeth the whole duty of a Christian man, which he standeth bound by the command of God in his Law, or of Christ in his Gospel to perform.
23. Verum and Bonum, We know, are neer of kin the one to the other: And the spirit of God, who is both the author and the revealer of this mystery; as he is the spirit of Truth Joh. 14. so is he also the spirit of Holiness Rom. 1. And it is part of his work,Joh. 14 17. Rom. 1.4. to sanctifie the heart with grace, as well as to enlighten the minde with knowledge. Our Apostle therefore sometimes mentioneth Truth and Godliness together: teaching us thereby, that we should take them both into our care together. If any man consent not to the words of our Lord Iesus Christ, 1 Tim. 6.3.and to the doctrine which is after Godlinesse 1 Tim. 6. And Tit. 1. —according to the Faith of Gods elect, Tit. 1.1.and acknowledging of the Truth which is after Godliness. And here in express termes, The Mystery of Godliness. And that most rightly: whether we consider it in the Scope, Parts, or Conservation of it.
24. First, the general Scope and aime of Christianity is, by the mercy of God founded on the merits of Christ, to bring men on through Faith and Godliness to Salvation. It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigor, and curse of the Law, so to turne us loose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratifie any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, Rom. 12.1.2. Cor. 7.1. &c.to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, bindeth us yet to our good behaviour in every respect as deep as ever the Law did, if not in some respects deeper: allowing no liberty to the flesh for the fulfilling of the lusts thereof in any thing, but exacting entire sanctity and purity, both of inward affection, and outward conversation in all those that embrace it. The grace of God, Tit. 2.11, 12.appearing in the revelation of this mysterie, as it bringeth along with it an offer of salvation to all men: so it teacheth all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly lusts, and to live righteously and soberly and godlily in this present world.
25. It is not to be wondred at, if all false Religions give allowance to some a—dare morbo, exemplo divi… tatis, excusatam licentiam. Senec de brevit. vit. c. 16.ungodliness or other: when the very gods whom they worship give such encouragements thereunto by their leud example. The gods of the Pagans were renowned for nothing so much, most of them, as for their vices. Mars a bloudy God; Bacchus a drunken God; Mercury a cheating God: and so proportionably in their several kinds all the rest. Their great capital God Iupiter, guilty of almost all the capital vices. And where the Gods are naught, who can imagine the Religion should be good. Their very mysteria sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is fully discovered by Clemens Alexandrinus, Lactantius, Arnobius, Tertullian, and other of the Ancients of our religion,) that it was the wisest point in all their religion, to take such strict order as they did, for the keeping of them secret.
26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requireth an holy worship, and holy worshippers. He exacteth the mortification of all evill lusts: and the sanctification of the whole man, body, soul, and spirit, and that in each of these throughout. 1 Thes. 5.23.Every one that nameth himself from the name of Christ, doth ipso facto by the very taking of that blessed name upon him,foreign. and daring to stile himself Christian, virtually binde himself to depart from all iniquity: 2 Tim. 2.19.nor so only, but to endeavour also (after the example of him, whose name otherwise he unworthily usurpeth,) to be just, merciful, temperate, humble, meek, patient, charitable; to get the habits, and to exercise the acts, of these and all other holy graces and vertues. Nay more; the Gospel imposeth upon us some moral strictness, which the Stoicks themselves, or whoever else were the most rigid Masters of morality, never so much as thought of. Nay yet more; it exalteth the Moral Law of God himself given by Moses to the people of Israel to a higher pitch, then they (at least as they commonly understood the Law) took themselves thereby obliged unto. That a man should forsake all his dearest friends, yea and deny his own dearest self too,Luk. 18.29. Mat. 16.24. Mat. 5.44. 1 Joh. 3.16. for Christs sake; and yet for Christs sake at the same time love his deadliest enemies: That he should take up his Cross, and (if need were) lay down his life, not only for his great master, but even for the meanest of his fellow-servants too: That he should exult with joy, and abound in hope, in the midst of tribulations, of persecutions, of death it self! Surely the Mystery that driveth at all this, must needs be foreign in the highest degree: the great mystery of godliness. That for the scope.
27. Look now secondly at the parts and parcels, the several pieces (as it were) whereof this mystery is made up; those mentioned in this verse, and the rest: and you shall finde, that from each of them severally, but how much more then from them altogether joyntly, may be deduced sundry strong motives and perswasives unto Godliness. Take the material parts of this Mystery: the Incarnation, Nativity, Circumcision, Baptisme, Temptation, Preaching, Life, Death, Buriall, Resurrection, Ascension, Intercession, and Second coming of Christ. Or take (if I may so call them) the formal parts thereof: our eternal Election before the world was, our Vocation by the preaching of the Gospel, our Iustification by Faith in the merits of Christ, our Sanctification by the Spirit of grace, the stedfast promises we have, and hopes of future Glory, and the rest. It would be too long to vouch texts for each particular; but this I say of them all in general: there is not one linke in either of those two golden chains, which doth not straightly tye up our hands, tongues, and hearts, from doing evil; draw us up effectually unto God and Christ; and strongly oblige us to shew forth the power of his grace upon our soules, by expressing the power of Godliness in our lives and conversations. That for the Parts.
28. Thirdly, Christian Religion may be called the mystery of Godliness, in regard of its Conservation: because Godliness is the best preserver of Christianity. Rootes, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putrifie; may, being well condited with sugar by a skilful Confectioner, be preserved to continue for many years, and be serviceable all the while. So the best and surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheisme or Heresie, is to season it well with Grace, (as we do fresh meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the mysteries of Faith in a pure Conscience, saith our Apostle a little after, at ver. 9. of this Chapter: and in the first Chapter of this Epistle ver. 19. Holding faith and a good Conscience, which (later) some having put away, concerning faith have made shipwrack. Apostacy from the faith springeth most an end from Apostacy in manners: And he that hath but a very little care how he liveth, can have no very fast hold of what he beleeveth. For when men grow once regardless of their Consciences, good affections will soon languish: and then will noysome lusts gather strength, and cast up mud into the soule, that the judgement cannot run clear. Seldome is the head right, where the heart is amiss. A rotten heart will be ever and anon sending up evil thoughts into the minde, as marish and fenny grounds do foggy mists into the aire, that both darken and corrupt it. As a mans tast, when some malignant humour affecteth the organ, savoureth nothing aright, but deemeth sweet things bitter, and sowre things pleasant: So where avarice, ambition, malice, voluptuousness, vain-glory, sedition, or any other dominering lust hath made it self master of the heart: it will so blinde and corrupt the judgement, that it shall not be able to discern (at any certainty) good from evil, or truth from falshood. Wholsome therefore is S. Peters advice,Esay 5.20. 2 Pet. 1.5. to add unto Faith Vertue. Vertue will not only keep it in life, but at such a height of vigour also, that it shall not easily either degenerate into Heresie, or languish into Atheisme.
29. We see now 3. Reasons, for which the doctrine of Christianity may be called The mystery of Godliness: because it first exacteth Godliness; and secondly exciteth unto Godliness; and is thirdly best preserved by Godliness. From these premises, I shall desire (for our neerer instruction) to infer but two things only: the one, for the triall of Doctrines; the other, for the bettering of our lives. For the first: S. Iohn would not have us over forward to beleeve every spirit. Every spirit,1 Joh. 4.1. doth he say? Truly it is impossible we should; unles we should beleeve flat contradictions. Whilest one Spirit saith, It is; another spirit saith It is not: can a man beleeve the one, and not disbeleeve the other, if he hear both? Beleeve not every spirit then, is as much (in S. Iohns meaning) as if he had said, Be not too hasty to beleeve any spirit (especially where there appeareth some just cause of suspicion) but try it first, whether it be a true spirit or a false. Even as S. Paul biddeth us prove all things, that having so done, we may hold fast what upon triall proveth good, 1 Thes. 5.21.and let the rest goe.
30. Now holy Scripture is certainly that Lapis Lydius, that Test whereby this trial is to be made. Ad legem & ad testimonium: when we have wrangled as long as we can,Esay 8.10. hitherto we must come at last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All; yea the Divel himself can vouch Text, to drive on a Temptation: It were good therefore we knew, how to make right application of Scripture, for the Trial of Doctrines, that we do not mistake a false one for a true one. Many profitable Rules for this purpose our Apostle affordeth us in sundry places. One very good one we may gather from the words immediately before the Text, wherein the Church of God is said to be the pillar and ground of truth. The collection thence is obvious, that it would very much conduce to the guiding of our judgements aright, in the examining of mens doctrines concerning either Faith or Manners, wherein the letter of Scripture is obscure, or the meaning doubtful; to informe our selves as well as we can, in credendis, what the received sense; and in agendis, what the constant usage and practise, of the Church (especially in the ancienter times) hath been concerning those matters: and that to consider what conformity the doctrines under triall hold with the principles, upon which that their sense or practise in the premises was grounded. The Iudgment and Practice of the Church, ought to sway very much with every sober and wise man: either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poore pretence, that the mystery of iniquity began to work betimes) runneth a great hazard of falling into many Errors and Absurdities. If he do not; he may thank his good fortune, more then his fore-cast: and if he do; he may thank none but himself, for neglecting so good a guide.
31. But this now-mentioned Rule, although it be of excellent use, if it be rightly understood, and prudently applyed, and therefore growing so nere the Text, I could not wholly baulk it; without some notice taken of it: it being not within the Text, I press it no farther; but come to another, that springeth out of the very Text it self. And it is this: a very good one too. viz. That when we are to try the doctrines, we should duly examine them whether they be according unto Godliness, yea or no. Our Saviours direction for the discovery of false Prophets Mat. 7. is to this very purpose;Mat. 7.16, 20. Ex fructibus, Ye shall know them by their fruits. Meaneth he it, trow you, of the fruits of their lives in their outward conversation? Verily no: not only; no, nor principally neither: perhaps not at all. For Falshood is commonly set off by hypocrisie: foreign in the next following verse here. Shews of sanctity and purity, pretensions of Religion and Reformation; is the wooll that the wolfe wrappeth about him, when he meaneth to do most mischief with least suspition. The Old Serpent sure is never so silly, as to think his ministers (the ministers of darkness) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: therefore he putteth them into a new dress before he sendeth them abroad; distinguishing and transforming them as if they were the ministers of righteousness and of the light. 2 Cor. 11.13. —15.Our Saviour therefore cannot mean the fruits of their lives so much, (if at all,) as the fruits of their Doctrines: that is to say, the necessary consequents of their Doctrines; such conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withall:) but in the Negative, taken even alone and by it self, it holdeth infallibly. If what is spoken seem to be according to godliness; it is the better to like onward, and the more likely to be true: yet may it possibly be false for all that, and therefore it will be needfull to try it farther, and to make use of other Criterians withall. But if what is spoken, upon examination appear to have any repugnancy with Godliness, in any one branch or duty thereunto belonging: we may be sure the words cannot be wholsome words. It can be no heavenly Doctrine, that teacheth men to be earthly, sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiours; or any other way, superstitious, licentious, or prophane.
32. I note it, not without much rejoycing and gratulation to us of this Church. There are, God knoweth, a foot in the Christian world Controversies more then a good-many: Decads, Centuries, Chiliads of novel Tenents, brought in this last age, (which were never believed, many of them scarce ever heard of, in the ancient Church) by Sectaries of all sorts. Now it is our great comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the publick Doctrine, for that is it we are to hold us to, passing by private opinions;) I say the publick Doctrine of our Church is such, as is not justly chargeable with any impiety, contrarious to any part of that duty we owe either to God or Man. Oh that our conversations were as free from exception, as our Religion is! Oh that we were sufficiently carefull to preserve the honour and lustre of the truth we profess by the correspondency of our lives and actions thereunto.
33. And upon this point we dare boldly joyn issue, with our clamorous adversaries on either hand, Papists I mean, and Disciplinarians. Who do both, so loudly, (but unjustly) accuse us and our Religion: they, as carnal and licencious; these, as Popish and superstitious. As Eliah once said to the Baalites, that God that answereth by fire, 1 King. 18.24.let him be God: so may we say to either of both; and when we have said it, not fear to put it to a fair trial; That Church, whose Doctrine, Confession, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent; That lawful Soveraigns may be by their Subjects resisted, and Arms taken up against them, for the cause of Religion: it were enough to make good the challenge against them both. Which is such a notorious piece of Vngodliness, as no man, that either feareth God or King as he ought to do, can speak of, or think of without detestation: and is certainly (if either St Peter or St Paul, those two great Apostles understood themselves) a branch rather of that other great mysterie (2 Thes. 2.) the mysterie of Iniquity, then of the great Mysterie here in the Text, the Mysterie of Godliness. There is not that point in all Popery besides, (to my understanding) that maketh it savour so strongly of Antichrist; as this one dangerous and desperate point of Iesuitism doth. Wherein yet those men, that are ever bawling against our Ceremonies and Service, as Antichristian, do so deeply and wretchedly symbolize with them. The Lord be judg between them and us: whether our Service, or their Doctrine, be the more Antichristian.
34. I have done with the former Inference, for the trial of Doctrines: there is another yet behinde, for the bettering of our Lives. For sith Christianity is a Mysterie of Godliness: it concerneth every Christian man, so to take the mysterie along with him, that he leave not Godliness behind. That is, whatsoever becometh of doubtful controversies; to look well to his life, and to make conscience of practising that which without all controversie is his duty. I know, Controversies must be looked into: and it were well, if it were done by them (and by them only) whose gifts and callings serve for it. For truths must be maintained, errours must be refuted, and the mouths of gainsayers must be stopped. All this must be done, it is true: but it is as true, when all this is done, still the shortest cut to heaven is Faith and Godliness.
35. I know not how better to draw my Sermon towards a conclusion, then by observing how the great Preacher concludeth his, Eccles. last. After he had taken a large and exact survey of all the travels that are done under the Sun, and found nothing in them but Vanity and vexation of Spirit: he telleth us at length, that in multitude of books and much reading, we may sooner meet with weariness, then satisfaction. But saith he, if you will hear the end of all, here it is; this is the conclusion of the whole matter: Fear God and keep his Commandements; for this is the whole business of man, upon which all his care and employment in this world should be spent. So I say we may puzzle our selves in the pursuite of knowledg, dive into the mysteries of all Arts and Sciences, especially ingulph our selves deep in the studies of those three highest professions of Physick, Law, and Divinity: For Physick, search into the writings of Hippocrates, Galen and the Methodists, of Avicen and the Empericks, of Paracelsus and the Chymists; for Law, wrestle through the large bodies of both Laws Civil and Canon, with the vast Tomes of Glosses, Repertories, Responses, and Commentaries thereon, and take in the Reports and year-books of our Common-Law to boot; for Divinity, get through a course of Councils, Fathers, School-men, Casuists, Expositors, Controversers of all sorts and sects. When all is done, after much weariness to the flesh and (in comparison thereof) little satisfaction to the mind (for the more knowledg we gain by all this travell, the more we discern our own ignorance, and thereby but encrease our own sorrow:) the short of all is this; and when I have said it, I have done, you shall evermore find, try it when you will,
Temperance, the best Physick;
Patience, the best Law; and
A good Conscience the best Divinity.
I have done. Now to God, &c.