An explanation of the grand mystery of godliness, or, A true and faithfull representation of the everlasting Gospel of our Lord and Saviour Jesus Christ, the onely begotten Son of God and sovereign over men and angels by H. More ...

CHAP. I. 1. The End and Usefulness of Christian Religion in general. 2. That Christ came into the World to destroy Sin out of it. 3. His earnest re∣commendation of Humility. 4. The same urged by the Apostle Paul.

1. WE have no finished the Third part of our Discourse, and have sufficiently proved, That Christianity is not only a Reasonable and Intelligible Idea of something that may be worth Providence's setting on foot some time or other, or as a seminal Form lurking unactive in the seed under ground; but that it has shot it self into Real existence, and is as a grown Tree that spreads its arms far and wide. It remains now that we consider the Branches and Fruit thereof. And I dare boldly pronounce that this is the Tree whose leaves were intended for the Healing of the Nations, not for a Pretence and Palliation for Sin; and that the Fruit thereof to the true Believer is Life and Immortality. This is a brief comprehension of the glorious End and great Usefulness of the Gospel. But we shall be something more explicate in a matter of so mighty importance. You may under∣stand out of what has been said in the First part concerning the Nature of the Mystery of Godliness, that the Gospel is a kind of Engine to raise the Divine life into those Triumphs that are due to it, and are designed for it from everlasting by the all-seeing Providence of God. Let us now consider how fit the Dispensation of the Gospel is for this purpose, that is to say, Those things that are testified in it, or prophesied of it, or intimated by it, how all these things aim and conspire to this End; partly by affording the most effectual means imaginable for the re-in∣stalling the Soul into an higher state of Righteousness here, then any other Dispensation that has yet appeared in the World, and thereby more certainly transplanting her hereafter into a blessed state of immor∣tal Life; and partly by exhibiting such warrantable grounds of doing Divine Homage to the Lord Jesus Christ, in whom this Life we speak of resideth so plentifully, he being anointed therewith far above the measure of his fellows. So that in this respect, though the other design has taken so little effect in the World, yet we cannot but acknowledge that the Divine life has not been disappointed of all her exteriour Pomps and Triumphs. We shall begin with the former kinds of the Powers of this Engine.

2. The First wherof consists in this, In that it is so plainly and clear∣ly declared in the New Testament, That the great End of Christs com∣ing into the World was to remove Sin out of it, and to purifie mens Souls from all uncleanness and wickedness; as is apparent from sundry

places. As 1 John chap. 3. He that committeth sin is of the Devil; for the Devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. Whosoe∣ver is born of God, doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. Again, Tit. chap. 2. For the grace of God that bringeth Salvation hath appeared to all men; tea∣ching us, that denying ungodliness and worldly lusts, we should live so∣berly, righteously and godly in this present world; Looking for that bles∣sed hope and glorious appearing of the great God and our Saviour Ie∣sus Christ; who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, Zealous of good works. Also Ephes. ch. 5. v. 25. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctifie and cleanse it with the washing of water, by the word: That he might present it to himself a glorious Church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

I might add several other places, but I shall content my self with but one ratification more of this truth from the mouth of our blessed Saviour, who professes he came not to destroy the Law, but to fulfill it, that is, to set it at an higher pitch, as appears by the whole scope of his Sermon upon the Mount. The observance of which Precepts he does seriously require of his disciples and followers; as appears from that Similitude he closes his discourse withall, where he pronounces that they that kept and practised his sayings, should be safe as one that builds his house upon a Rock; but those that heard and practised not should be as he that built on the Sand, that is, upon a false and deceitfull foundation. And a little above he does plainly protest even against such that may have prophesied, cast out Devils and done Miracles in his name, (which yet are greater matters then either the making or hearing of long Prai∣ers or long Sermons,) because they kept not this Law of Righteousness he there propounds, he does protest that in the day of Judgment he will not know them, but bid them depart from him, as Workers of Iniquity.

This is sufficient to demonstrate That the End of the Gospel is to renovate the Spirits of men into true and real inherent Righteousness and Holiness, which in counter-distinction to the Animal life (which had do∣mineered in the World so long, not only in the prophane Actions but also in the very Religious Rites of the Heathens, as I have already shewn at large) I have denominated the Life Divine, and numbred out those Three parts it most consists of, namely, Humility, Charity and Purity; and therefore it will not be unseasonable to shew how expresly and particularly urgent the Gospel is for the promoting these three Graces.

3. Our Saviour Christ Matth. 11. makes a solemn invitation to the first of these Vertues, propounding himself an Example; Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest unto your souls. And Matth. 5. v. 5. Blessed are the meek, for they shall inherit the earth. It is a promise from the

same mouth. The meaning of both which places is, That Humility and Meekness beget a great deal of Peace and Tranquillity and enjoyment of a mans self even in this life, whenas Pride exposes a man to perpetual Discontent and Impatiency. Besides that the Proud man is as it were the Butt that the Almighty shoots his Arrows against to gall, wound and vex; the very hackstock of Divine vengeance, and the sport and pastime of Misfortune. God resisteth the proud, but giveth grace to the humble. But my purpose is not to interpret such easie places as I alledge, but merely to bring them into the Readers view.

And there are many more yet that testifie of the Excellency of this Grace of Humility. For our Saviour again (Matth. 11.) entitles those Vertues especially to the knowledge of the Mystery of the kingdome of God. 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. Even so, Father, for so it seemeth good in thy sight. And Matth. 18. Christ being asked who is the greatest in the kingdom of Heaven, called a little childe unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted and become as little children, ye shall in no wise enter into the kingdom of Heaven. Whosoever therefore shall humble himself as this little childe, the same is greatest in the kingdom of Heaven. And Chap. 20.25. Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your Minister; and whoso∣ever will be chief among you, let him be your servant. Even as the Son of man came not to be ministred unto, but to minister, and to give his life a ransome for many. In which passage is insinuated, that useless and pompous honour is to have no place in the Church of Christ; but that if any mans office be more honourable then another, it must be also more serviceable, especially in matters appertaining to Religion.

For to the like purpose is that Matth. 23. where the Pride and Hypo∣crisie of the Scribes and Pharisees is taxed. For they binde heavy bur∣thens, saith our Saviour, and grievous to be born, and lay them upon mens shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men: they make broad their Phy∣lacteries, and enlarge the borders of their garments, and love the upper∣most rooms at Feasts, and the chief seats in the Synagogues, and greetings in the market-places, and to be called of men, Rabbi, Rabbi. But •••• not you called, *** Rabbi, saith our Saviour: for one is your Master, even Christ, and all you are brethren. And call no man your *** Father upon Earth; for one is your Father which is in Heaven. Neither be you called *** Masters; for one is your Master, even Christ. But he that is greatest among you, shall be your Servant. And whosoever shall exalt himself, shall be abased; and he that humbleth himself, shall be exalted.

4. Hitherto our Saviour, and that very fully. In whose foot-steps the Apostles also insist, Rom. 12.16. Be of the same minde one towards another. Minde not high things, but condescend to men of low degree. Be not wise in your own conceits. And Eph. 4. I therefore the prisoner of the

Lord beseech you that ye walk worthy of the vocation wherewith ye are called, in all lowlinesse and meeknesse, with long-suffering, forbearing one another in love. And Titus 3. Put them in minde to be subject to Princi∣palities and Powers, to obey Magistrates, to be ready to every good work, To speak evil of no man, to be no brawlers, shewing all meekness to all men. So that we see the Christian Religion meets as well with the saucinesse of the Inferiours, as with the affected domination of Superiours. Thus expresly does the Gospel recommend Humility to the World.

Notes

• Matth. 5.17.
• Matth. 7.24.
• See Book 3. chap. 6, & 7.
• James 4.6.
• ***

  Infallible Doctour, impe∣tious Father or Master, obtru∣ding upon his own authority other doctrines then Christ hath taught us.
• ***

  Infallible Doctour, impe∣tious Father or Master, obtru∣ding upon his own authority other doctrines then Christ hath taught us.
• ***

  Infallible Doctour, impe∣tious Father or Master, obtru∣ding upon his own authority other doctrines then Christ hath taught us.
• Quò quis in∣ter vos majo∣rem in Eccle∣sia dignitatem obtinebit, còsciat sibi non plus imperit concessum, sed plus oneris in∣junction. Grot.