The greatnes of the mystery of godlines;: opened in severall sermons by Cuthbert Sydenham teacher to a Church of Christ at Newcastle upon Tine.

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 condi∣tion, 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 con∣temptiblest soules, and this is the right line in which the greatnesse of this my∣stery

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 ad∣miration of such divine creatures, when they did but look on it; but yet this my∣stery 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 recei∣ving 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 my∣stery 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 con∣sider it in it selfe.

First, consider it as with the rest, and it is one of the greatest parts of the myste∣ry; for the acting and contriving of this in God's owne heart, he had no opposi∣tion, 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 beg∣ger, 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 sin¦ners 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 darke∣nesse, know nothing of God, should be∣leeve 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 ex∣pression, I shall lay downe these par∣ticulars;

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, ru∣ling in their hearts, as children of disobe∣dience, 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 condi∣tion, 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 Gos∣pell, 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 great∣nesse.

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 belee∣ving here comprehends all the workings of our hearts, in relation to the designe of God in the Gospell, as the manifesta∣tion of God in flesh, and his justification in spirit, is put for all the worke of re∣demption and justification, the founda∣tion of it being surely laid in that, so all the workings of it in our hearts, is sum∣med

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 re∣nounce 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 no∣thing but selfe, to abjure it, and cast away all, yea abhorre and loth selfe, as its mi∣sery;

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 contra∣ry to its owne principles? As to see light thinks descend, and heavy ascend, and that against its nature. Selfe is the pre∣dominant 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 re∣ligious 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 specu∣lation, 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 study∣ed, as dung and drosse, to descend and come into the lower parts of the earth, and looke on himselfe as the poorest des∣picablest, and undonnest creature in the world; one that knowes not the way to happinesse, (which he must doe, if he be∣leeve) 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 na∣ture, 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 compari∣son of Jesus Christ. This is death to a man; Nature would as lieve be dam∣ned, 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 priviled∣ges, 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 ac∣complished, 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 toge∣ther, 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 compa∣nion 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 clo∣thed with gifts and honestie, and righ∣teousnesse of the Law. Yet when a man beleeves, this is the first thing done upon him, selfe is turn'd against selfe; Na∣ture runs counter to its owne inclinati∣ons: that darling and first borne of the soules delights and love is made the abo∣mination 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 ex∣pect 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 par∣ticular assurance of, but a bare tender and offer. No man in reason will part with any thing in possession, but upon a cer∣tainty 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, a∣gainst whom it hath naturally the grea∣test antipathy, and whom it never saw; to cast all the weight of its joy and com∣fort on Christ, whom the heart hath of∣fended, and against whom it hath recei∣ved such prejudices, that his heart cannot indure him of any; this is exceeding strange unto our apprehensions. As A∣bram left all his owne Kindred, and Fa∣thers house, and not knowing where he went, binding up this reason, and deny∣ing 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 ven∣ture 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 wil∣ling 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 na∣kedly, with all his holinesse, as well as his love, yea with all his inconvenien∣ces 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 obe∣dience of Faith by the Apostle; this must needs be a mystery, especially if you con∣sider 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 ima∣gine 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 unbe∣liefe within it, springing from the power of selfe-love, which keeps the soule un∣der, 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 unsatisfi∣ed, the soule can neither see cause why to beleeve, nor find any ground in it selfe, that if it believe, it must goe beyond ex∣perience, 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 ju∣stice; 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 belee∣ved against hope, and above hope, La mystery indeed: To venture a mans eter∣nall happinesse against his reason and sense, on such generall termes as at first is presented to the soule, is the great won∣der 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 as∣surance. 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 perfor∣mances, 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 be∣leeve, 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 en∣mity it selfe, there is not only in us an incapacity, but an opposition. Col. 1.21. So the Apostle expresseth it, by the ca∣sting 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 rai∣sed in the soule, such strong holds, and mighty strange, and yet strong imagina∣tions 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 almigh∣ty 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 be∣leeve

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 be∣yond 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 uni∣on; that such proud hearts as we have, should be content to goe a begging to one we naturally hate; for a man to de∣ny his sense, reason, selfe, righteousnesse, lusts, prejudices, and submit to an un∣knowne 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 para∣doxes 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 di∣stance 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 unworthi∣nesse, triumphing in the compleatest righ∣teousnesse: The greatest enemy made submit to the hardest termes to his Na∣ture; with many such are found in the acting of Faith, that you see what a my∣stery is in this expression; beleeved on in the world, and how it may be well rancked in the number of these great my∣steries.

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 my∣stery for us to beleeve this, and to take God on his owne word, so faithfully spo∣ken,

is our misery, though in it selfe a mystery. Must it be a wonder for hun∣gry 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 no∣thing 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 be∣leeving, 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 meer∣ly 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 know∣ledge

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 resig∣nation 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, ad∣mit 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, no∣thing 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 be∣leeving doth as it were perfect the my∣stery 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 ta∣king 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 myste∣ries. The Apostle saith, he that beleeveth not hath made God a lyer, because he belee∣veth 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; suf∣fer 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 be∣leeve, the more you get the sweetnesse of call this fulnesse, and you act in the my∣stery your selfe; for not only Christ, but your Faith on him, is part of the great mystery of godlinesse.