The Greatness of the Mystery of Godliness, Sermons · Sermon 7
SERMON VII.
1 TIM. 3.16.
Beleeved on in the World, &c.
THe myſtery of Godlineſſe is comprehended in two things: Gods actings towards us, and our actings towards God; of the firſt you have heard in the former expreſſions, how richly and ſutably God hath diſcovered himſelfe to the ſalvation of his poore creature, man; God himſelfe perſonates us in our condition, and ſo tranſacts our happineſſe, and that we might have the comfort of it, proclaimes it by preaching,, even unto the Gentiles, the moſt forlorne and contemptibleſt ſoules, and this is the right line in which the greatneſſe of this myſtery is conveyed; for that it was ſeen of Angels, is but collaterall to it, to make up the glory of it ab extra, from the admiration of ſuch divine creatures, when they did but look on it; but yet this myſtery goes on ſtill in its greatneſſe, even in regard of our actings towards it; and this is put in among the reſt, to fill it up, that it was beleeved on in the world; the receiving of Jeſus Chriſt, and beleeving on him, as the Author of life and ſalvation, and the righteouſneſſe, and redemption of poor ſinners, is one part of the great myſtery of godlineſſe, and that which is as much to be admired as any of the reſt.
Let us firſt looke on it, in relation to the other parts of this myſterie, then conſider it in it ſelfe.
Firſt, conſider it as with the reſt, and it is one of the greateſt parts of the myſtery; for the acting and contriving of this in God's owne heart, he had no oppoſition, all was done in light and glory; but when it was acted on us, there was the oppoſition, light and darkeneſſe ſtriving together; yet one would think this ſhould be no myſtery at all, for us to beleeve this which was ſo much for our own eternall good. Who will wonder at a ſtarved begger, to take bread that is offered him? or for a poor priſoner condemned, to take a pardon? all the wonder is, that the man ſhould be ſo bountifull, as to part with the bread out of his own belly, to give the beggar, and that the K. ſhould be ſo gracious, as to grant the pardon to ſuch a wretch; yet the Holy Ghoſt ſets this downe as an equall myſtery with the reſt, that Chriſt ſhould be beleeved on in the world, which is no more, but that ſinners ſhould receive and entertaine that glory, which is let downe from Heaven, to bleſſe them withall, to lay hold on that Rock, without which, they are drowned for ever; to accept of that grace, which only can bring ſalvation to them, to give up themſelves to be ſaved by the infinite riches of love and glory; yet this is a myſterie, that ever this Chriſt ſhould be thus beleeved on. That God ſhould be manifeſt in fleſh, to ſave ſuch ſinners as we are, why his own infinite love prompted him to it, he had a deſign of glory out of it, he knew what he did, it was an eſſay of acting out his wiſdome and love, and that he was ſeen of Angels; ſuch ſagacious and ſpirituall creatures, is not ſo much wonder, for who was fit to behold ſuch an object, but ſuch bleſſed ſpirits, and that it ſhould be preached to the Gentiles, may yet be conceived: For, God to proclaime it to us, and open his heart, was exceeding glorious, yet ſtill this was God letting out his owne love to us; but that ſinners, who lie in darkeneſſe, know nothing of God, ſhould beleeve this; this is yet a farther myſterie, and as great as any of the others.
But to open it more fully, that we may ſee wherein this myſterie lies in this expreſſion, I ſhall lay downe theſe particulars;
It will be a myſtery if you conſider,
1. The condition which the world is in.
2. The nature of beleeving.
3. The difficulties, and diſadvantages, to the worke of beleeving.
4. The requiſites to ſuch an act.
For the firſt. That Chriſt ſhould be beleeved on in the world; by the world is meant the Gentiles, unto whom Chriſt was to be preached. Now, the whole world lay in wickedneſſe, averſe from God, ſcorning the name of Chriſt; the condition of the world was a condition of utter darkeneſſe, they were given up to blindneſſe, and hardneſſe of heart, they walked in the vally of the ſhadow of death, under the power of the Devill, ruling in their hearts, as children of diſobedience, dead in treſpaſſes and ſins, 2 Eph. 1, 2, 3. What a wonder is it, for blind men to ſee, though it be the beſt thing which may doe them good; for dead men to be ſenſible of a miſerable condition, or of any thing that lies upon them; ſuch were all the world, running with full careere to ſin, and Hell, and will not be ſtopt, delighting in ſin as their meat and drinke, ſerving their luſt and the Devill as their God; men not only not ſenſible of their owne eſtate, but having the name of that which may reforme them: Now, for ſuch to receive and entertaine a Chriſt, ſubmit to the glory of the Goſpell, muſt needs be a myſterie: how ſuch blind ſoules can ſee the light of the glory of God, ſuch dead hearts entertaine joyfully a living Chriſt, and be brought from death to life, from the power of Satan to God, be transformed into light and life, be taken up into glory, may well be put on the account of the myſterie; of the Goſpell, and adde to its greatneſſe.
But 2. What is meant by beleeving? in generall here Faith is put for all graces, and all the glorious workings of God in our hearts, beleeving being the firſt and the choiceſt grace, every grace in our hearts makes up a myſterie; and beleeving here comprehends all the workings of our hearts, in relation to the deſigne of God in the Goſpell, as the manifeſtation of God in fleſh, and his juſtification in ſpirit, is put for all the worke of redemption and juſtification, the foundation of it being ſurely laid in that, ſo all the workings of it in our hearts, is ſummed up in beleeving: How our hearts ſhould take in all this love, and be turned into it, and live in it; this is a myſterie indeed; but eſpecially, beleeving is to be taken properly for the Faith it ſelfe, which is nothing elſe, but a cloſing with, a receiving of, and laying hold on Jeſus Chriſt; now if you look into the nature of this Faith, you will find it a myſterie, that Chriſt ſhould be beleeved on in the world.
1. A renunciation of ſelfe.
2. A reall and full cloſing with Jeſus Chriſt.
3. It is a receiving Chriſt on his own tearmes.
For the firſt; That a man ſhould renounce himſelfe, and be nothing, it is the hardeſt ſtrait that Nature is put to, ſelfe being the principle and end of all mens actions by Nature, and that which lies diametrically oppoſite to the myſtery of godlineſſe, for a poor creature, whoſe Nature and actings, can comply with nothing but ſelfe, to abjure it, and caſt away all, yea abhorre and loth ſelfe, as its miſery; what ſhall we thinke of this? can it amount to leſſe then a myſtery, to ſee Nature not only to be weakned, but turn'd againſt it ſelfe, and acting contrary to its owne principles? As to ſee light thinks deſcend, and heavy aſcend, and that againſt its nature. Selfe is the predominant principle of the world, it rules like the ſole Monarch, and there is no abſolute Monarch but ſelfe; it rules in the moſt noble naturall breaſts, and is that which is founded in the nature of things. But now, when a man beleeves he goes directly againſt naturall ſelfe, he ſaith he is nothing, nor can doe nothing; and not only is beleeving a denyall of the worſt ſelfe, ſin and luſt, (which yet is as a mans right eye, yea, as the Caule of a mans heart) but he denies honeſt ſelfe, and religious ſelfe, ſelfe dreſt and adorn'd, ſelfe righteouſneſſe and actings, ſelfe adorned with the moſt glorious endowments, and richeſt performances, ſelfe naturall and acquired, yea, and a ſoul contrary to all its motions, both rationall and ſeemingly godlie beleeves on Jeſus Chriſt. Take a raiſed and high ſpirit, one who hath built his neſt in the Starres, in regard of ſpeculation, and one whom the world can ſay nothing in regard of converſe unto; for him to come and ſubmit to a Chriſt, to throw downe all that ever he hath ſtudyed, as dung and droſſe, to deſcend and come into the lower parts of the earth, and looke on himſelfe as the pooreſt deſpicableſt, and undonneſt creature in the world; one that knowes not the way to happineſſe, (which he muſt doe, if he beleeve) why this is the myſterie. Selfe is ſometime ſo painted, acted in ſo much ſtate, and ſo ſpiritualliſed, (as it were) ſet out with ſuch ornaments, both of nature, art, and morally ſpirituall gifts, that it would make any ſpirit in love with it; yet when a ſoule comes to beleeve on Chriſt, he muſt renounce all theſe as dung and droſſe, the worſt of things, in regard of ſaving his ſoule, or in compariſon of Jeſus Chriſt. This is death to a man; Nature would as lieve be damned, as entertaine ſuch a propoſition, and caſt it ſelfe out of ſuch a priviledge, that it looks on as its birth-right; yet there was no ſoule that ever beleeved on Jeſus Chriſt, but did willingly doe this. Paul, when he begins to reckon up his priviledges, both of his birth and education, and the ſtrictneſſe of his life, one would have thought he needed no more, Phil. 3. (and he thought ſo to) ſelfe was ſo richly accompliſhed, not only againſt the Law, but the Goſpell; he was borne in the Church, had the priviledges of a Saint, was blameleſſe in the Law; yet when he came to beleeve, he was glad to caſt away all this, as the off-ſcouring of the world; he was alive once, and thought himſelfe a glorious one; but he dyed to all theſe, they were all as dead things to him. For a man, not only to deny his luſts, that are his Nature, (and ſo deare, as many venture the wrath of God for) but his performances, which he hath been in for a long time, and throw down the glorious ſtructure of duty, he hath been building for 20, 30, 40 yeers together, with all the curious paintings of formality: You had better tell men of parting with God, Chriſt, Heaven, yea, of all the good of ſoule and body, rather then of ſuch a thing.
This ſelfe is the bottome and originall, of all ſinne, it is that which is the very conſtitution of our Natures: Selfe hath been borne and bred with us; it lives in our boſomes, hath been the old companion in all our actions, and to be caſt off at laſt, and hated, is very hard; it is eaſier to change the courſe of the Sun, and turne Heaven into Earth, to place the Elements above, and the Starres beneath, to make the ſtream naturally run back from the ſame Fountaine it came, yea, to worke the greateſt miracle in Nature, then to make a man to deny himſelfe, eſpecially ſelfe ſo ingratiated and clothed with gifts and honeſtie, and righteouſneſſe of the Law. Yet when a man beleeves, this is the firſt thing done upon him, ſelfe is turn'd againſt ſelfe; Nature runs counter to its owne inclinations: that darling and firſt borne of the ſoules delights and love is made the abomination of the heart, and the ſoule moſt ſet againſt it. Now let this be weighed, which yet is but the firſt, and rather implicite, and ſuppoſed act of Faith, then the Nature of it, and you cannot but conclude, that this is a great myſterie, that Chriſt ſhould be beleeved on in the world.
But 2. Which is yet farther; for a ſoule to cloſe in with Jeſus Chriſt, and fully to relye on him as his owne, and expect all righteouſneſſe and grace in him alone, and nothing from ſelfe, firſt or laſt, (which is properly beleeving) this ſets it out yet farther:
For 1. It is a great venture for a ſoule to forſake ſelfe, its deareſt conſort, and leave all its ſtrong ingagements to the fleſh; for that which yet he hath no particular aſſurance of, but a bare tender and offer. No man in reaſon will part with any thing in poſſeſſion, but upon a certainty of a better; whereas the ſoule is ſtill in doubt of what it may injoy, though Chriſt be offered to all, yet ſome goe without him; and this may be the condition of the ſoule.
'Yea, 2. To cloſe in with Chriſt, againſt whom it hath naturally the greateſt antipathy, and whom it never ſaw; to caſt all the weight of its joy and comfort on Chriſt, whom the heart hath offended, and againſt whom it hath received ſuch prejudices, that his heart cannot indure him of any; this is exceeding ſtrange unto our apprehenſions. As Abram left all his owne Kindred, and Fathers houſe, and not knowing where he went, binding up this reaſon, and denying a preſent good, only on the ſecurity of a generall and indeterminate promiſe, was a miracle to all the world; for this is the Nature of Faith, on a bare word and promiſe to cloſe in with Chriſt, and venture its eternall comfort. Faith comes by hearing, and that of the word preached that is, of the word of promiſe. Now, for a ſoule ingaged thus to ſin, and luſt, and ſelfe, to leave all on a promiſe of a Chriſt, which yet, the ſoule is a ſtranger unto, and is darke in the knowledge of; this muſt needs be a myſtery; and that
3. If you conſider that it is not only a bare taking of Chriſt as at a ſhift, to make ſome preſent advantage of him, to rid a man out of fears, or preſerve him from wrath, which ſelfe may be willing unto, out of its owne principles; but it is a receiving Chriſt on his owne terms, a ſubmitting unto the tenure of all his commandements, it is taking Chriſt nakedly, with all his holineſſe, as well as his love, yea with all his inconveniences unto fleſh and blood, even to take up a Croſſe with him, lye downe in the grave with him; it is a giving up the ſoule unto Chriſt, to be what he will, and do what he will; that a ſoule beleeves not only for peace and joy, but for power and life, and is led captive for ever, unto the will of Chriſt; therefore it is called the obedience of Faith by the Apoſtle; this muſt needs be a myſtery, eſpecially if you conſider in the third place, the difficulties and diſadvantages the poor ſinner meets withall in the way, beſides that naturall darkeneſſe and ſtupidity which lies on our hearts, that we cannot judge of our own peace, and that averſneſſe from Faith in us, above any thing elſe. There be theſe difficulties riſe up, for a ſoule to leap over.
1. The greatneſſe of ſin, which when it is once diſcovered to an inlightned ſoul, is ſo great and vile, that it cannot imagine how it can be pardon'd, the Law preſſing ſo hard for ſatisfaction, and the ſoule can give none; when it thinks of God, he is ſo offended it thinks, that he will never have mercy. The ſinner is now put to it, in the full proſpect of ſuch a heart, of ſuch abominations, to goe to Chriſt for ſalvation, to beleeve all theſe ſins, though ſo amazing the ſoule, and of ſuch a damning Nature, to be all done away, and ſee more righteouſneſſe in Chriſt, then ſin in it, this is a hard work.
But 2. That a ſoule ſhould beleeve at ſuch a time, when yet among all the reſt of its ſins, it hath ſuch a root of unbeliefe within it, ſpringing from the power of ſelfe-love, which keeps the ſoule under, raiſeth miſts before the eyes of the ſouls ſelfe and it, ſtriving to evade all the arguments of the Goſpell, to elude and baffle the ſoule, in all its apprehenſions of Chriſt. Unbeliefe ſaith, there is no ſuch thing as Chriſt, it is but a mockery, a deluſion, or elſe raiſeth up a duſt before the promiſe, that the ſoule may not ſee it for him; it tels the ſoule, it is to no end to thinke of pardon, thou art gone too farre to recover, it is too late, or elſe leſſens the riches of mercy, but multiplyes the miſery of ſin: Thus unbeliefe, like a ſtrong man uncontrouled, reignes in the heart: But which is more,
3. Senſe and reaſon ſtand unſatisfied, the ſoule can neither ſee cauſe why to beleeve, nor find any ground in it ſelfe, that if it believe, it muſt goe beyond experience, goe contrary to its own ſenſes it feels nothing but the workings of deaths thorough ſin, ſees nothing but hell before its eyes, and a neceſſity of ſatisfying juſtice; it hath nothing viſibly held out to it, but a generall promiſe of a Chriſt, which unbeliefe evades; it cannot ſee reaſon, why God who hath been ſo highly diſpleaſed, can ever paſſe by ſuch affronts, and take the ſoule into favour. Now, for a man to beleeve againſt his owne ſenſe and reaſon; as Abram beleeved againſt hope, and above hope, La myſtery indeed: To venture a mans eternall happineſſe againſt his reaſon and ſenſe, on ſuch generall termes as at firſt is preſented to the ſoule, is the great wonder of the world; eſpecially if we yet look further and conſider,
4. What prejudices, and miſpriſions ſuch a ſinner hath of Chriſt. The Devill preſents him under cruell ſhapes to ſuch a ſoule, and unbeliefe is not backward to make hideous diſcoveries, as that he is not ſo rich, nor ſo mercifull; one which hath, but will not ſpare me, which hath a ſtock, but no heart; either they thinke he cannot, or will not give what the ſoule needs. Chriſt lyes remote from the eye of the ſoule, he is in Heaven, and they ſee not his heart, they muſt take things on truſt, receive him in the promiſes, and that ſeems to be an uncertaine way of aſſurance. That groſſe ignorance of the Nature of the Goſpell, of the perſon of Chriſt, is of it ſelfe invincible, and oh what conceits are raiſed up in the heart, againſt Jeſus Chriſt. The ſoule will run to this, and that, rather then Chriſt; it will look to ſelfe, if it can find any thing there, which may give it but little a eaſe, (though it doe deceive it) rather then goe to Chriſt; it will court duties, and performances, Saints and ordinances; if any of them will afford but a ſparke of comfort to it, that it may ſtay from Chriſt; for ſelfe and ſin cannot indure to heare a good word of Chriſt, the Antipathy is in nothing ſtranger.
Laſtly, view the requiſites to beleeving; what is required to make one believe, for it is above the power of Nature. Why?
1. There muſt a light from Heaven ſhine into our hearts. All the light of Nature and reaſon can never ſhew what Chriſt is, nor make a man capable of knowing any thing of this myſtery; The naturall man knowes not the things of God, and it is impoſſible for him to diſcerne them. 1 Cor. 2. Therefore Paul, when he ſpeaks of his converſion, he deſcribes it by a light that ſhin'd from Heaven, above the light of the Sun; He ſaith, that Chriſt was revealed in him, Acts 9. Gal. 1. Thus to make any ſoule beleeve, he muſt have … ſpirituall eye made on purpoſe, and that eye inlightned immediately from God; therefore you ſhall find beleeving and ſeeing all one in Scripture, becauſe Faith is a ſpirituall ſight of the Lord Jeſus. But
2. All this will not doe, but there muſt be an almighty power put forth, even as in creation, to make a ſoule beleeve, ſo the Ap. ſaith, Eph. 1. that the ſame power is put forth to make ſoules beleeve, that was, to raiſe up Chriſt from the dead; the ſoule lyes in ſuch darkneſſe, and hath ſuch an enmity to Chriſt, that nothing can reconcile it, or make a ſoule have good thoughts of Chriſt, but to create a new heart in him, there is no dealing with the old heart, or working on it, it will come to no termes of agreement at all; for we are not only enemies, but enmity it ſelfe, there is not only in us an incapacity, but an oppoſition. Col. 1.21. So the Apoſtle expreſſeth it, by the caſting downe ſtrong holds, imaginations, and every thing which exalteth it ſelfe againſt Jeſus Chriſt, 2 Cor. 10.4. There are ſuch forts, which unbeliefe hath raiſed in the ſoule, ſuch ſtrong holds, and mighty ſtrange, and yet ſtrong imaginations againſt Jeſus Chriſt, that nothing but weapons made mighty thorough God, can caſt them downe. Theſe ſtrong holds are ſuch as will never yield, take no quarter; therefore they muſt be pull'd downe with a high hand; and there are imaginations, a thouſand reaſonings againſt Chriſt and the Goſpell, which can never be anſwered, but they muſt be caſt downe. Chriſt muſt not only be fet out of Heaven in light, and ſhowne unto a poor ſoul, but the power of the almighty God muſt come with him, and caſt downe all oppoſition againſt him, if all the Angels ſhould come elſe to perſwade the ſoule; nay if Chriſt himſelfe ſhould come in his owne perſon without this power, he could not perſwade the ſoule out of its Forts. Therefore it is ſaid, None can come to Chriſt, except the father draw him. John 6. That is, none can ever beleeve on Chriſt, except God let out a mighty power, which may bring him. So Faith is called Faith of the operation of God, becauſe it is a worke peculiarly, that goes thorough his hands, it is beyond all other power to doe. To ſumme up all then, This muſt needs be a great myſtery, that Chriſt ſhould be beleeved on in the world; that darkneſſe ſhould comprehend light; enmity imbrace a union; that ſuch proud hearts as we have, ſhould be content to goe a begging to one we naturally hate; for a man to deny his ſenſe, reaſon, ſelfe, righteouſneſſe, luſts, prejudices, and ſubmit to an unknowne Chriſt, to be made nothing of, live at the finding of another. For this is the language of Faith; I am nothing, Chriſt is all, I cannot live without him.
In a word, there are the greateſt paradoxes in the workings of Faith, as any thing.
Nothing living, as if it had all things: unrighteouſneſſe making its ſelfe moſt righteous; a ſoule at the greateſt diſtance from God, going moſt boldly to him, one which hath moſt offended him, moſt relying on him, a ſoule which hath nothing but ſin, aſſured it ſhall have all grace, in the midſt of greateſt unworthineſſe, triumphing in the compleateſt righteouſneſſe: The greateſt enemy made ſubmit to the hardeſt termes to his Nature; with many ſuch are found in the acting of Faith, that you ſee what a myſtery is in this expreſſion; beleeved on in the world, and how it may be well rancked in the number of theſe great myſteries.
Uſ. 1. If this be ſo, then let ſhame cover our faces, that ever this ſhould be reckoned up as a myſtery, that we beleeve, that God ſhould manifeſt himſelfe to us, bring downe his owne glory to our eyes, offer life and immortality to us, and it ſhould be a wonder for us to take it; that God ſhould act in ſo much love unto us, and frame ſuch a Fabrick of glory, to take us into it, may well be a myſtery, who can expreſſe it? But that it ſhould be a myſtery for us to beleeve this, and to take God on his owne word, ſo faithfully ſpoken, is our miſery, though in it ſelfe a myſtery. Muſt it be a wonder for hungry creatures, to eat the bread ſet before them, and for beggers to take the Almes offer'd them? yet the Holy Ghoſt makes this a myſtery, that we beleeve on Jeſus Chriſt. What ſhould ſhame us more then this, that we have not a hand to take in our owne happineſſe, cannot ſwallow downe a drop of the water of life, except it be poured in us? What an aggravation muſt it be of our ſin, that we are harder to beleeve, and take in what God hath done for us, then for God to kill his owne Sonne, and part with him out of his owne bowels? We have nothing to doe but beleeve, and yet it is a wonder we doe beleeve. Oh ſtrange creatures; God manifeſted in fleſh, came in a ſenſible and demonſtrative way, of love and glory, to wooe poor ſinners, and yet they will not beleeve. Are you not yet aſhamed? what, ſhall God preſent his owne heart in blood to you, and yet you will not receive it. Chriſt is come as juſtification and righteouſneſſe, with peace and ſweetneſſe, and yet men will not beleeve; this is moſt unreaſonable and wicked.
2. Ʋſe. Have not ſlight thoughts of beleeving, it is not an ordinary worke; men thinke it is nothing to beleeve: If a man doe but live under the Goſpell, and have a generall profeſſion of it, he thinks he is a beleever. Oh know Faith is the higheſt worke of a Chriſtian, that which is the acting of a myſtery; if thou didſt but know thy owne heart, and ſee thy ſinne, thou wouldſt wonder how ever thou cameſt to beleeve on Jeſus Chriſt. There is a common Faith indeed, which the world hath, but it is not worthy the name of Faith, a Faith which is meerly hiſtoricall and traditionall; but for the Faith here ſpoken of, the Faith of God's Elect, that is another manner of work; thou wilt find it a myſtery for thee to beleeve on Jeſus Chriſt. It is an eaſie matter for men to ſay they beleeve, when they ſee neither ſin nor Chriſt; but haſt thou ever had but an aſpect into thy owne ſinfull Nature, and a right knowledge of thy wretched ſtate, then tell me, whether Faith be a common or an eaſie thing; it is that which many ſoules ſee it harder to act then remove Mountaines. For a poor trembling ſoule, who ſtands on the brink of Hell, to leap into Chriſt's boſome, and ſuch a proud heart as thou haſt, to be willing to be at the diſpoſing of Jeſus Chriſt, and make a totall reſignation of ſelfe, and all intereſt to Chriſt, yea, though thou mayeſt injoy them; this is Faith, and a great myſterie, therefore deceive not thy own heart.
3. Uſe. Let us from hence ſee, what is the great thing the Goſpell requires of us; it is to believe, all is ſummed up in this; all the myſteries of the Goſpell are nothing to us without beleeving. Though God be manifeſted in fleſh, and juſtified in ſpirit, that is, made redemption and juſtification for us; yet if he be not beleeved on by the world, it is nothing to us. Faith brings downe the particular ſweetneſſe and comfort of all this unto us, and puts us in actuall poſſeſſion of it; what ever God is to us before Faith, yet we have no benefit really by it untill we beleeve. Oh therefore, make this your work, admit of no exception, againſt beleeving, this is the great duty of the Goſpell, and the great way of God's revealing himſelfe to us; it is a taking hold of all that Chriſt doth, and hath for us, and gives us the actuall injoyment of it. God requires no more of us, but that we beleeve the work is done really for us in Chriſt's perſon, and this is preached unto us, and nothing elſe remaines, but the putting to our ſeal by Faith, that all is true: The blood of Chriſt is drawn out, and his graces run out in juſtification, and ſanctification, nothing is behind, but the laying of our mouths to his breſts, the ſtretching out of our hands, to receive in that life and righteouſneſſe which is purchaſed for us. Oh let not the work ſtick in you, your beleeving doth as it were perfect the myſtery of the Goſpell. According as God hath diſcovered himſelfe, ſo ſhould we act Faith; the myſtery of God in Chriſt hath wrought exceeding ſtrongly; ſo ſhould our Faith. The myſtery of your ſalvation is opened, the materials of it made ready, and brought downe to you to take, only your worke is to beleeve, lay hold on them by Faith. God in fleſh condemned, and juſtified in ſpirit, is preached to you, that you may beleeve. The blood of Chriſt is ſhed, and fitly temper'd for to quiet your conſciences; only your mouth muſt be opened wide to receive it. Faith is nothing elſe but the eying of what Chriſt hath done, and taking it home to its ſelfe, and living in the myſtery as its owne. Oh now, God hath done all ſo well, will not you ſet to your ſoule that it is true? By beleeving you witneſſe unto all the other myſteries. The Apoſtle ſaith, he that beleeveth not hath made God a lyer, becauſe he beleeveth not the record that God hath given of his Son. 1 John 5.10. Unbeliefe belies God in all he hath done for us: Let Faith have no ſtop nor ſtint in its actings; ſuffer no contrary objections to believing; as the riches and righteouſneſſe of God are laid out before you, and demonſtrated to your very ſenſes, ſo give faithfull witneſſe to all by beleeving; the more you beleeve, the more you get the ſweetneſſe of call this fulneſſe, and you act in the myſtery your ſelfe; for not only Chriſt, but your Faith on him, is part of the great myſtery of godlineſſe.