and deep wisdom. It was a great mystery in the manner of conveying of it from time to time, from the beginning of the world.

4. Again, It is a great mystery, for that it works. For it is such a mystery as is not only a discovery of secrets, but it transforms those that know it and believe it. We are transformed by it to the likeness of Christ, of whom it is a mystery; to be as he is, full of grace. It hath a transforming, changing power. It gives spiritual sight to the blind, and spiritual ears to the deaf, and spiritual life to the dead. Whatsoever Christ did in the days of his flesh to the outward man, that he doth by his Spirit to the inward man, even by the publication of this mystery; wonders are wrought by it daily.

5. If we consider any part of it: Christ, or his church, or anything, it is a mystery, and a 'great mystery.' It must needs be great, that the very angels desire to pry into, 1 Pet. i. 12.

6. If we regard those that could not pry into it; as it is 1 Cor. ii. 6, 8, that the wise men of the world understood nothing of it: 'Where is the philosopher?' &c. There are no parts in the world that could ever enter into this. It is above the sharpest wit, the deepest judgment, the reachingest head. They are all nothing here. It is a great mystery.' It is a depth above all depths of natural parts whatsoever. It is a wondrous depth. It hath all dimensions, the depth and height of the love of God in Christ,' and the 'unsearchable riches of Christ,' saith the apostle Paul.* 7. Again, it is a great mystery, because it makes us great. It makes times great, and the persons great that live in those times. What made John Baptist greater than all the prophets and others in those times ? Because he saw Christ come in the flesh. What made those after John Baptist greater than he? They saw Christ ascend gloriously; that John Baptist did not. So persons and times are more or less glorious, as they have greater or less manifestation of this mystery. Great is that mystery itself that makes all things great; that makes times and persons great. What made the times of Christ so great? Happy are the eyes that see that that your eyes see, and the ears that hear that that your ears hear,' Mat. xiii. 16. Why? Because the Messiah was come. What made the second temple greater than the first? The first, which was Solomon's temple, was more magnificent than the other. Oh it was because Christ came in the time of the second temple and taught there. So it is the manifestation of Christ's truth that makes times and places glorious. Will he not make the soul glorious then where he is? Certainly he doth. What makes these times glorious? But that we have unthankful, dark hearts, or else we would acknowledge they are blessed times that all of us have lived in under the gospel. What makes them so glorious? The glorious gospel that shines in these times out of Egyptian darkness of popery. Little thankful are we for it, and that threateneth a removal of the gospel; for, being great things, and disesteemed, and undervalued— men living under the gospel as bad as under paganism-will God continue these great things among us, to be thus vilified and disesteemed ?

Let us take heed therefore that we set a higher price on religion. It is a mystery, and a great mystery; therefore it must have great esteem. It brings great comfort and great privileges. It is the word of the kingdom.' It is a glorious gospel;' not only because it promiseth glory, but it makes the soul glorious, more excellent than other persons. Let us raise a greater esteem in our hearts of this excellent truth. It is a great mystery.' *Cf. Eph. iii. 18, and iii. 8.--G.

8. Again, It is a great mystery, if compared to all other mysteries. Creation was a great mystery, for all things to be made out of nothing, order out of confusion; for God to make man a glorious creature of the dust of the earth, it was a great matter. But what is this in comparison for God to be made man? It was a great and wondrous thing for Israel to be delivered out of Egypt and Babylon; but what are those to the deliverance out of hell and damnation by the gospel? What are the mysteries of nature, the miracles of nature, the loadstone, &c., to these supernatural mysteries? There are mysteries in the providence of God, in governing the world, mysteries of Satan, mysteries of iniquity, that deceive the world. The wise men of the world all wonder at the beast,' Rev. xiii. 3, a great mystery. But what are all mysteries, either of nature or hell, to this great mystery'? I might be endless in the point.

Use 1. First of all, learn hence from blessed St Paul how to be affected when we speak and think of the glorious truth of God; that we should work upon our hearts, to have large thoughts and large expressions of it. St Paul thought it not sufficient to call it a mystery, but a great mystery. He doth not only call it riches,' but unsearchable riches.' So when he speaks of the fruits of the gospel, what strange words the Scripture hath: 'Peace of conscience that passeth understanding,' Philip. iv. 7; and, 'joy unspeakable and glorious,' 1 Peter i. 8; 'we are brought out of darkness into marvellous light,' 1 Peter ii. 9; as if all things were full of wonder in the gospel, both the thing and the fruits of it. Surely all that have the same spirit, and have their eyes open to see in any measure these excellent mysteries, they are in some measure so disposed as the blessed apostle was; that is, they have full hearts, and answerable to that, they have full expressions. Out of the riches and treasure of the heart the mouth will speak. Therefore let us be ashamed of the deadness, and dulness, and narrowness of our hearts, when we are to conceive or speak of these things, and labour to have full expressions of them.

(1.) And that we may the better do this, let us labour to have as deep conceits in our understandings as we can of that mystery of sinfulness that is in us, and that mystery of misery. It is not to be conceived the cursed state we are in by nature. It is not to be conceived what a depth of corruption is in this heart of ours, and how it issues out in sinful thoughts, and speeches, and actions every day. Indeed, there is a height, and breadth, and depth of corruption in man's heart; and there is a height, and breadth, and depth of the misery of man. For as it is said of this blessed estate, 'neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man to conceive the things that God hath prepared for those that love him,' Isa. lxiv. 4. So indeed, neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man to conceive the misery that men are in by nature; only there are some flashes of conscience, to give a little taste in this world, of that misery that men in the state of nature fall into, when they go hence. Therefore the more clear knowledge we have of the mystery of corruption-how prone our hearts are to deceive us and of the great misery we are in by nature, the more we shall wonder at the boundless and bottomless goodness of God in the mystery of our salvation. The one will sharpen the appetite of the other. And, indeed, we ought to have views of these two every day, to look to the state we are brought out of if we believe. If we be not yet in the state of grace, consider but what we are, how little there is between us and eternal destruction, that we are ready to drop into hell irrecoverably; and withal,

consider again the infinite love of God in Jesus.

take up our thoughts.

These be things fit to

(2.) Again, If we would have large and sensible thoughts and apprehensions of these things, such as the blessed apostle, let us set some time apart to meditate of these things, till the heart be warmed; let us labour to fasten our thoughts, as much as we can, on them every day; to consider the excellency of this mystery of religion in itself, and the fruit of it in this world and in the world to come. It is a good employment; for from thence we shall wonder at nothing in the world besides. What is the reason that men are taken up with admiration of petty mysteries, of poor things? Because their thoughts were never raised up to higher considerations. A wise man will wonder at nothing, because he knows greater things than those objects presented to him, he hath seen greater measures than those; so it is with a wise Christian. Do you think he will stand wondering at great and rich men, at great places and honours, and such things? Indeed, he knows how to give that respect that is due. Alas! he hath had greater matters in the eye of his soul, and hath what is great in this world to him, to whom the world itself is not great. What is great in this world to him to whom Christ is great; to whom heaven and the mysteries of religion are great? All things else are little to him to whom these things are great. Christ took up his disciples, when they said, 0, Master, what kind of stones are here?' Here are goodly stones and buildings' indeed. 'Oh,' saith Christ, are these the things you wonder at ? I tell you, that not one stone shall be left upon another,' Mat. xxiv. 2. So it is the nature of shallow men to wonder at the things of this world, to be taken with empty vain things. Are these the things we wonder at? If we would wonder, let us come to religion. There we have him whose name is Wonderful,' Isa. ix. 6. Christ's name is Wonderful, because all is wonderful in Christ. He is wonderful in his person, in his offices, in the managing of them; to bring us to life by death, to glory by shame. He is wonderful in his government of his church, to govern by afflictions, by conforming us to himself, to bring us to glory; to perfect his work in abasement; to bring it low that he may raise it after. There are wonders every way in Christ, not only in himself, but in all his courses. There is peace that passeth understanding,' joy unspeakable and glorious. Religion will teach us what to admiret at. We see those that are under antichrist, under the mystery of iniquity, it is said, Rev. xvii. 8, They wonder at the beast.' Oh what a goodly order they have among them, one under another! What a wise fabric it is! What a linking together of things! All is wonderful. Indeed, it is fit for them to wonder at, that have not seen these wondrous mysteries of the gospel; but those that have spiritual eye-salve to enlighten the eye of their souls, to see these blessed mysteries how great they are, they will be far from wondering at any earthly thing, much less at the mystery of antichrist. It is a great mystery,' therefore,

Use 2. Let us bring great endeavours to learn it, and great respect towards it, and great love to God for it. Let every thing in us be answerable to this great mystery,' which is a 'great mystery.'

• Without controversy."

It is so under the broad seal of public confession, as the word ouoλoyovMéves in the general signifies; by the confession of all, it is great.' It is

*Another example of Sibbes's peculiar use of 'Alas!'-G.

†That is, wonder at.'-G.

a confessed truth, that the mystery of godliness is great.' As if the apostle had said, I need not give you greater confirmation; it is, without question or controversy, a great mystery.

Obj. What is more opposed than the mystery of godliness?

Ans. We must therefore take St Paul's meaning in a right sense. It is therefore a great mystery,' because it is controverted by so many great wits.* Were it altogether obvious and open, they would never controvert it. Upon these two reasons it is without controversy.

(1.) First, In itself, it is not to be doubted of. It is a great grounded truth, as lightsome and clear as if the gospel were written with a sunbeam, as one saith (e). There is nothing clearer and more out of controversy than sacred evangelical truths.

(2.) And as they are clear and lightsome in themselves, so they are apprehended of all God's people. However it be controverted by others, yet they are not considerable. All that are the children of the church, that have their eyes open, they confess it to be so, and wonder at it as a 'great mystery. They without all doubt and controversy embrace it. Things are not so clear in the gospel that all that are sinful and rebellious may see whether they will or no. For then it were no great matter to have faith; it were no great matter to be a Christian; and then men could not be rebellious, because things would be so clear. Things are not so clear in the gospel that they take away all rebellion; and that it is not a grace to see that they are clear; to those that are disposed and have sanctified souls, they are without controversy; and things are said to be in Scripture as they are to those that are holily disposed. The immortality of the soul, it is clear by reason from nature, yet notwithstanding, ill-disposed souls will not be convinced of the soul's immortality, but live and die like atheists in that particular. The reason is clear; but it is not clear to a lumpish, ill-disposed, perverse soul. Therefore God doth carry the manifestation of evangelical truths especially, that they may be clear to those whose eyes are open, and not to others: not because they are not clear to them if their eyes were open, but because they oppose them, and raise up rebellion and stubbornness of heart against them. It is an undeniable argument to prove the Scripture to be the word of God, to a well-disposed soul, but come to another, and he will never leave cavilling. Yet a man may say, 'without controversy,' it is the word of God, because it is so to a sanctified soul. Other persons are not considerable in divine things. Therefore the apostle speaks of them, as they are to God's people, 'without controversy.' Hence then, we may know who is a true Christian; he that brings a firm assent to evangelical truths, that they are 'great without controversy."

Quest. But is there no staggering, is there no formido contrarii? Is there no fear that it may be otherwise?

Ans. Yes. But in faith, as far as it is faith, there is no doubting, no contrariety; for staggering and wavering is contrary to the nature of faith and believing. But because there are two contrary principles always in a believer, therefore there is doubting in a believer, and wavering. Therefore we are exhorted to grow more and more; and the end of the ministry is not only to lay the foundation of a believer at the first, but to build them up, that they be not carried away with every vain doctrine. It is a truth, confessed to be true; for divine truths are conveyed in an history, in the * That is, 'wise men,' i.e., in self-estimate.-G. †That is, no fear of the contrary.'-G.

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history of the gospel; and what ground have we to call them in question, more than the story of Thucydides, or the story of Livy, or such like? We take them, because they are the histories of such times. So the mystery of the gospel is without controversy,' because it is a mystery in a history. In this respect a man is more unreasonable that denies it, than he that denies Livy's book to be Livy's, or Tacitus to be Tacitus. No man calls these into question. Why should we question this that is the mystery of godliness,' set down in the history of Christ, of his birth, his life, and death? &c. But not to press that further.

Use 1. I will only make that use of it that a great scholar in his time once did upon the point, a noble earl of Mirandula (ƒ). If there be no calling these things into question, if they have been confirmed by so many miracles, as they have been in a strict sense, why then, How is it that men live as if they made no question of the falsehood of them? What kind of men are those that live as if it were without controversy,' that Christian truths had no truth at all in them? Men live so carelessly and profanely, and slight and scorn these great mysteries, as if they made no question but they are false (g). The lives of men shew that they believe not this. That it is out of the question true: to give an instance or two. If a man were to go through a storm for some great matter, if he did believe he should have some great preferment, would he not adventure? Certainly he would. Those, therefore, that will not venture anything for this excellent treasure, this unsearchable treasure, for his interest in the gospel, do they believe it? He that will not part with a penny for the gaining of a thousand pounds, doth he believe that he shall have so much? Certainly he doth not. There is such a disproportion between that that he parts with, and that that is promised, that if he did believe it, his heart would yield and assent to it, he would redeem it with the loss of such a petty thing; much more in this case, having such an excellent treasure propounded. Those, therefore, that will deny themselves no lust, that will part with nothing for Christ's sake, do they believe these things that the apostle saith are 'without controversy'? Certainly they do not; for there is a less disproportion in the things I named before, than between any earthly thing and the great good things we have discovered here in the mysteries of salvation. Therefore, we may see by this, there is little faith in the world. Use 2. Again, in that he saith, Without controversy,' or confessedly, 'great is the mystery of godliness:' here we may know then, what truths are to be entertained as catholic universal truths, those that without question are received. Then, if the question be, which is the catholic truthpopery, or our religion-I say, not popery, but our religion. I prove it from hence. That which without controversy,' all churches have held from the apostles' time (yea, and the adversaries and opposites of the church), that is catholic. But it hath been in all times, and in all churches, even among the adversaries held, the positive points of our religion, that the Scripture is the word of God; that it is to be read; that Christ is the mediator; that Christ hath reconciled God and man, &c.,-all the positive parts of our religion have been confessed, without controversy,' ever since the apostles' times, of all writers; and are still, even among the papists themselves, for they hold all the positive points that we do: they hold the reading of the Scripture, but not in the mother tongue; they hold that the Scripture is the word of God, but not alone, but traditions also; that Christ is mediator, but not alone. So they add their part, but they hold the positive parts that we hold. Therefore I ground that from the text: