“To preach is to open the mystery of Christ, to open whatsoever is in Christ; to break open the box that the savour may be perceived of all.

To open Christ’s natures and person what it is; to open the offices of Christ: first, He was a prophet to teach, wherefore he came into the world; then he was a priest, offering the sacrifice of himself; and then after he had offered his sacrifice as a priest, then he was a king.

He was more publicly and gloriously known to be a king, to rule. After he had gained a people by his priesthood and offering, then he was to be a king to govern them.

But his prophetical office is before the rest. He was all at the same time, but I speak in regard of manifestation. Now ‘to preach Christ’ is to lay open these things.

And likewise the states wherein he executed his office. First, the state of humiliation. Christ was first abased, and then glorified. The flesh he took upon him was first sanctified and then abased, and then he made it glorious flesh. He could not work our salvation but in a state of abasement; he could not apply it to us but in a state of exaltation and glory.

To open the merits of Christ, what he hath wrought to his Father for us; to open his efficacy, as the spiritual Head of his church; what wonders he works in his children, by altering and raising of them, by fitting and preparing them for heaven: likewise to open all the promises in Christ, they are but Christ dished and parcelled out.

‘All the promises in Christ are yea and amen,’ 2 Cor. 1:20. They are made for Christ’s sake, and performed for Christ’s sake; they are all but Christ severed into so many particular gracious blessings. ‘To preach Christ’ is to lay open all this, which is the inheritance of God’s people.

But it is not sufficient to preach Christ, to lay open all this in the view of others; but in the opening of them, there must be application of them to the use of God’s people, that they may see their interest in them; and there must be an alluring of them, for to preach is to woo.

The preachers are paranymphi, the friends of the bridegroom, that are to procure the marriage between Christ and his church; therefore, they are not only to lay open the riches of the husband, Christ, but likewise to entreat for a marriage, and to use all the gifts and parts that God hath given them, to bring Christ and his church together.

And because people are in a contrary state to Christ, ‘to preach Christ,’ is even to begin with the law, to discover to people their estate by nature. A man can never preach the gospel that makes not way for the gospel, by shewing and convincing people what they are out of Christ.

Who will marry with Christ, but those that know their own beggary and misery out of Christ? That he must be had of necessity, or else they die in debts eternally; he must be had, or else they are eternally miserable. Now, when people are convinced of this, then they make out of themselves to Christ.

This therefore must be done, because it is in order, that which makes way to the preaching of Christ; for ‘the full stomach despiseth an honeycomb,’ Prov. 27:7. Who cares for balm that is not sick? Who cares for Christ, that sees not the necessity of Christ?

Therefore we see John Baptist came before Christ, to make way for Christ, to level the mountains, to cast down whatsoever exalts itself in man. He that is to preach must discern what mountains there be between men’s hearts and Christ; and he must labour to discover themselves to themselves, and lay flat all the pride of men in the dust; for ‘the word of God is forcible to pull down strongholds and imaginations and to bring all into subjection to Christ,’ 2 Cor. 10:4.

And indeed, though a man should not preach the law, yet by way of implication, all these things are wrapped in the gospel. What need a Saviour, unless we were lost? What need Christ to be wisdom to us, if we were not fools in ourselves? What need Christ be sanctification to us, if we were not defiled in ourselves? What need he be redemption, if we were not lost and sold in ourselves to Satan, and under his bondage?

Therefore all is to make way for Christ, not only to open the mysteries of Christ, but in the opening and application to let us see the necessity of Christ. In a word, being to bring Christ and the church together, our aim must be, to persuade people to come out of their estate they are in, to come and take Christ.

Whatsoever makes for this, that course we must use, though it be with never so much abasing of ourselves. Therefore the gospel is promulgated in a sweet manner. ‘I beseech you, brethren, by the mercies of God,’ &c. The law comes with ‘Cursed, cursed;’ but now in the gospel Christ is preached with sweet alluring.

‘I beseech you, brethren,’ and ‘We as ambassadors beseech you, as if Christ by us did beseech you,’ &c., 2 Cor. 5:20. This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their own souls.

Christ, as it were, became a beggar himself, and the great God of heaven and earth begs our love, that we would so care for our own souls that we would be reconciled unto him. It was fitter, indeed, that we should beg of him.

It was fit we should seek to be reconciled to him, but God so stoops in the dispensation and ministry of the gospel, that he becomes a beggar and suitor to us to be good to our souls. As if he had offended us, he desires us to be reconciled.

The wrong is done on our part, yet he so far transcends the doubtings of man’s nature, that he would have nothing to cause man’s heart to misgive, no doubts or scruples to arise. He himself becomes a beseecher of reconciliation, as if he were the party that had offended.

This is the manner of the publication of the gospel. I do but touch things, to shew what it is to preach Christ.”

–Richard Sibbes, “The Fountain Open,” The Works of Richard Sibbes, Volume 5 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1638/2001), 5: 505-507.