THE FOUNTAINE OPENED. OR, The Mysterie of Godlinesse REVEALED.
And without Controversie, Great is the Mysterie of Godlinesse.
- God manifest in the flesh.
- Iustified in the Spirit.
- Seene of Angels.
- Preached unto the Gentiles.
- Releeved on in the World.
- Received up to Glorie.
THERE are two things that God values more then all the World besides; the Church, and the Truth: the Church, that is the Pillar and ground of Truth, as it is in the former Verse; the Truth of Religion, that is the Seed of the Church. The scope of the words. Now the blessed Apostle S. Paul being to furnish his Schollar Timothie to [Page 2] the Ministeriall Office, he doth it from two grounds especially; from the dignitie of the Church, which he was to instruct and converse in, and from the excellencie of the Mysteries of the Gospel, that excellent Soule-saving Truth: hereupon he doth seriously exhort Timothie to take heed how he conversed in the Church of God, in teaching the Truth of God. The Church of God, it is the House of God, a companie of people that God cares for more then for all mankind besides; for whom the World stands, for whom all things are; It is the Church of the living God, the Pillar and ground of Truth. And for the Truth of God, that must be taught in this Church, that is so excellent a thing, that we see the blessed Apostle here useth great words, high stiles, loftie expressions concerning it. As the matter is high, and great, so the holy Apostle hath expressions sutable; a full heart breeds full expressions. As no man went beyond S. Paul, in the deepe conceit of his owne unworthinesse, and of his state by nature; so there was no man reached higher in large and rich thoughts, and expressions of the excellencie of Christ, and the good things we have by him: as we see here; setting forth the excellencie of the Ministeriall Calling, being to deale with Gods Truth towards Gods people, he sets forth Evangelicall Truth gloriously here; Without controversie, great is the Mysterie of God [...]linesse; God manifest in the flesh, &c.
The words divided.In these words then there is, a Preface; and then, a particular explication; there is the Fountaine, [Page 3] or Spring, and the streames issuing from it; the Root, and the Branches; there is (as it were) a Porch to this great House. Great Buildings have faire entrances; so this glorious description of the Mysteries of the Gospel, it hath a faire Porch, and entry to it: Without controversie, great is the Mysterie of Godlinesse.
Then the Fabrick it selfe is parcelled out in six particulars:
- God manifest in the flesh.
- Iustified in the Spirit.
- Seene of Angels.
- Preached unto the Gentiles.
- Beleeved on in the World.
- Received up to Glorie.
First, for the Preface; whereby he makes way to rayse up the spirit of Timothie (and in him us) unto a reverent and holy attending to the blessed Mysteries that follow.
Without controversie, great is the Mysterie of Godlinesse.
In this Preface, there is first the thing it selfe, Godlinesse.
Then the description of it, it is a Mysterie.
And the adjunct, it is a great Mysterie.
And then the seale of it; it is a great Mysterie without all controversie: by the confession of all, as the word [...] signifies, there are none that ever felt the power of godlinesse, but they have confessed it to be a great Mysterie.
Godlinesse is a Mysterie, and a great Mysterie; and [Page 4] it is so, under the seale of publike confession: to observe somewhat from each of these.
Godlinesse.
Godlinesse, what. Godlinesse, is either the Principles of Christian Religion, or the inward disposition of the soule towards them, the inward holy affection of the soule; the word implyeth both: for Godlinesse is not onely the naked Principles of Religion, but likewise the Christian affection, the inward bent of the soule, sutable to Divine Principles, there must be a godly disposition, carrying us to godly Truths. That Godlinesse includes the Truths themselves, I need goe no further then the connexion: In the last words of the former Verse, The Church is the Pillar and ground of Truth; and then it followes, Without controversie, great is the Mysterie (he doth not say of Truth, but of Godlinesse; in stead of Truth, he sayth Godlinesse.
The same word implyes the Truths themselves, and the affection and disposition of the soule toward them Truths, to shew that both must alway goe together. Wheresoever Christian Truth is knowne as it should be, there is a supernaturall Light; it is not onely a godly Truth in it selfe, but it is embraced with godly affections. These blessed Truths of the Gospel, they require and breed a godly disposition; the end of them, is godlinesse, they frame the soule to godlinesse. Thus we see the Truths themselves are godlinesse, carrying us to God, and holinesse; that I need not [Page 5] much stand on. But that there must be an affection answerable, and that this Truth breeds this, is a little to be considered, Why is Religion it selfe called Faith, and the grace in the soule also called Faith? To shew that Faith, that is, the Truth revealed (as we say, the Apostles Faith) it breeds Faith, and must be apprehended by Faith: therefore one word includes both the object, the thing beleeved, and likewise the disposition of the soule to that object: So, here godlinesse is the thing it selfe, the Principles of Religion, and likewise the disposition of the soule, that those Truths worke, where they are entertained as they should be. Hence followes these other Truths briefely.
First of all, that no Truth breeds godlinesse, Divine Truth onely breed [...] goodnesse. and pietie of life, but Divine Truths; for that is called godlinesse, because it breeds godlinesse: all the devices of men in the world cannot breed godlinesse; all is superstition, and not godlinesse, that is not bred by a Divine Truth.
Againe, From what reasons we must be godly. hence, in that Divine Truth is called Godlinesse, it shewes us, if we would be godly, we must be so from reasons of Christianitie: not (as I said) by framing devices of our owne, as gracelesse foolish men doe; as we see in Poperie, it is full of Ceremonies, of their owne devising: but if we will be godly, it must be by reasons and motives from Divine Truth; that breeds godlinesse. It is but a bastard godlinesse, a bastard Religion, that is from a good intention, without a good ground: therefore the word implyes both [Page 6] the Tenent, the Doctrine, and the frame of Soule answerable to that Doctrine. Good Principles without an impression of it on the soule, is nothing, it [...] but helpe us to be damned; and godlinesse, without a frame of doctrine, is nothing but superstition: godlinesse in doctrine, frames the soule to godlinesse in conversation. There are many, that out of a naturall superstition (which is alway accompanied with a poysonfull malicious disposition against the Truth of God) they will have devices of their owne; and those they will force, with all their power: but if we will be godly, it must be from reasons fetched from Divine Truth.
True Christian, who.Againe, hence we may fetch a rule, of discerning when we are godly, what makes a true Christian? When he nakedly beleeves the grounds of Divine Truth, the Articles of the Faith, when he can patter them over, doth that make a true Christian? No; but when these Truths breed, and worke godlinesse: for, Religion is a Truth according to godlinesse, not according to speculation onely, and notion: Wheresoever these fundamentall Truths are embraced, there is godlinesse with them; a man cannot embrace Religion in truth, but he must be godly. A man knowes no more of Christ, and divine things, then he values, and esteemes, and affects, and brings the whole inward man into a frame, to be like the things; if these things worke not godlinesse, a man hath but a humane knowledge of divine things; if they carry not the Soule to trust in God, to hope in [Page 7] God, to feare God, to embrace him, to obey him; that man is not yet a true Christian: for Christianitie is not a naked knowledge of the Truth, but Godlinesse.
Religious Evangelicall Truth, Divine Truth, Wisedome. is Wisedome; and Wisedome is a knowledge of things directing to practise: A man is a wise man, when he knowes so as to practise, what he knowes: the Gospel is a Divine Wisedome, teaching practise as well as knowledge; it workes godlinesse, or else a man hath but a humane knowledge of divine things. Therefore, he that is godly, he beleeves aright, and practiseth aright: he that beleeves ill, can never live well; for he hath no foundation, he makes an Idoll of some conceit he hath, besides the Word: and he that lives ill, though he beleeve well, shall be damned too. Therefore a Christian hath godly Principles out of the Gospel, and a godly carriage sutable to those Principles. And indeed, there is a force in the Principles of Godlinesse (from Gods love in Christ) to stirre up to godlinesse: the Soule that apprehends Gods Truth aright, cannot but be godly. Can a man know Gods love in Christ incarnate, and Christs suffering for us, and his sitting at the right hand of God for us, the infinite love of God in Christ, and not be carryed in affection backe to God againe, in love, and joy, and true affiance, and whatsoever makes up the respect of godlinesse? It cannot be. Therefore, it is not a cold naked apprehension, but a spirituall knowledge, when the Soule is stirred up to a sutable [Page 8] disposition, and carriage, that makes godlinesse. Now this godlinesse is
A Mysterie.
Mysterie, what.What is a Mysterie?
The word signifies a hidden thing; it comes of Muin, which is to shut or stop the mouth from divulging. As they had their Mysteries among the Heathen, in their Temples, which they must not discover: therefore there was an Image before the Temple with his finger before his mouth, shewing that they must be silent in the discoverie of hidden Mysteries. Indeed, the Mysteries of the Heathens were so shamefull, that they did well to forbid the discoverie of them; but I speake onely to unfold the nature of the word, which is to shut or keepe secret.
That, that was secret.A Mysterie is a secret, not onely for the present; but that it was a secret, though it be now revealed: for the Gospel is now discovered: It is called a Mysterie, not so much that it is secret, but that it was so, before it was revealed.
That the reason of it is hid.In the second place, that is called a Mysterie in the Scripture, which howsoever it be cleare for the manifestation of it, yet the reasons of it are hid: As the conversion of the Gentiles; that there should be such a thing; why God should be so mercifull to them; it is called a Mysterie. So the calling of the Iewes, it is called a Mysterie, though the thing be revealed; yet, that God should be so wondrous mercifull to them; that is a Mysterie. When there is any great reason, that [Page 9] wee cannot search into the depth of the thing, though the thing is selfe be disoovered, that is a Mysterie; as the conversion both of Iewes and Gentiles.
In the third place, That is conveyed by outward things. a Mysterie in Scripture is taken for that that is a Truth hid, and is conveyed by some outward thing. Marriage is a Mysterie, because it conveyes the hidden spirituall Marriage betweene Christ and his Church. The Sacraments are Mysteries; Ephes. 5. because in the one, under Bread and Wine, there is conveyed to us the benefits of Christs body broken, and his bloud shed; and in the other, under Water, a visible outward thing, there is signified the bloud of Christ.
In a word (to cut off that which is not pertinent) Mysterie in Scripture is either the generall body of Religion, Christian Religion a Mysterie. or the particular branches of it: The generall body of Religion is called a Mysterie, in this place; the whole Christian Religion is nothing but a continued Mysterie, a continuation of Mysteries, a chayning together of Mysterie upon Mysterie.
And then the particular branches are called Mysteries, B [...]anches of Religion, Mysteries. as I said before: The conversion of the Iewes, and likewise of the Gentiles, before it was accomplished, it was a Mysterie; so the union betweene Christ and the Church, is a great Mysterie, Ephes. 5. Ephes. 5. Mark. 4. but the whole Gospel is here meant as Christ saith, Marke 4. The Mysteries of the Kingdome of God; that is, the description of the Gospel. What is the Gospell? The Mysterie of Gods Kingdome, of Christs Kingdome; a Mysterie, [Page 10] discovering how Christ reignes in his Church; and a Mysterie, of bringing us to that heavenly Kingdome. The Gospel a Mysterie. So then, the whole Evangelicall Truth is a Mysterie,
For these Reasons.
Because it was hidden.First of all, because it was hid, and concealed from all men, till God brought it out of his owne bosome: first, to Adam in Paradise, after the fall, and still more clearely afterwards to the Iewes; and in Christs time, more fully to Iewes and Gentiles. It was hid in the brest of God; it was not a thing framed by Angels, or men. After man was fallen to that cursed state, this Plot, of saving man by Christ, came not into the head of any creature; to satisfie justice, by infinite mercie; to send Christ to die, that justice might be no loser; it could come from no other brest but Gods, it must be a Divine heavenly Wisedome. Therefore it was a Plot devised by the blessed Trinitie, the Father, Sonne, and Holy-Ghost; it was hid in the secret Closet of Gods brest, Christ brought it out of the bosome of his Father; No man hath seene God at any time; Christ the onely begotten Sonne, in the bosome of the Father, he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed Seed, Gen. 3. Gen. 3. if God himselfe had not discovered it? Therefore, this reconciling of justice and mercy, it is a Mysterie of heavenly wisedome, that the creature could [Page 11] never thinke of; as it is excellently set downe, 1 Cor. 2. 1 Cor. 2. through the whole Chapter.
Againe, it is a Mysterie; because when it was revealed, it was revealed but to few: Revealed to few. it was revealed at the first but to the Iewes; God is knowne in Iewry, &c. it was wrapped in ceremonies, and types, and in generall promises, to them; it was quite hid from most part of the world.
Againe, Hid from carnall men. when Christ came, and it was discovered to the Gentiles; yet it is a Mysterie even in the Church, to carnall men, that heare the Gospel, and yet doe not understand it, that have the veile over their hearts; it is hid to them that perish, though it be never so open of it selfe to those that beleeve.
In the fourth place, It is revealed but in part. it is a Mysterie; because though we see some part and parcell of it, yet wee see not the whole Gospel; we see not all, nor wholly; We see but in part, and know but in part: so it is a Mysterie, in regard of the full accomplishment.
Yea, In regard of what we shall know. and in the next place it is a Mysterie, in regard of what we doe not now, but shall hereafter know. How doe we know Divine Truths now? In the Mirror of the Word, and Sacraments, we know not Christ by sight; that manner of knowledge is reserved for Heaven: so, here wee know as it were in a kind of Mysterie; wee see divine things wrapped up in the Mirror of the Word, and the Mysteries of the Sacraments: Indeed, this comparatively to the Iewish Church, is to see the face of God in Christ; a cleare sight: but compared [Page 12] to that we shall have, it is to see in a Glasse, or Mirror; if we looke backe, it is a cleare sight; if we looke forward, it is a sight as it were in a Mysterie: even that little that we doe know, wee doe not know it, as we shall know it in Heaven.
Question.But is the Doctrine of the Gospel it selfe onely a Mysterie?
Answer.No: All the Graces are Mysteries, every Grace. Every Grace a Mysterie. Let a man once know it, and hee shall find, that there is a Mysterie in Faith; that the earthly soule of man should be carryed above it selfe, Faith. to beleeve supernaturall Truths, and to depend upon that he sees not; to sway the life, by reasons spirituall: That the heart of man should beleeve, that a man in trouble should carry himselfe quietly and patiently, from supernaturall supports and grounds, it is a Mysterie: That a man should be as a Rocke, in the middest of a storme, to stand unmoveable, it is a Mysterie: That the carriage of the soule should be turned universally, another way; that the judgement and affections should be turned backward, Reformation. as it were; that hee that was proud before, should now be humble; that hee that was ambitious before, should now despise the vaine World; that hee that was given to his lusts and vanities before, should now, on the contrary, be serious, and heavenly minded: here is a Mysterie indeed, when all is turned backward. Therefore wee see how Nicodemus (as wise as hee was) it was a Riddle to him, when our blessed Saviour spake to him of the New-Birth, that a man should be wholly [Page 13] changed, and new-molded; that a man should be the same, and not the same; the same man for soule and body, yet not the same, in regard of a supernaturall life and being put into him, carrying him another way, leading him in another manner, by other rules and respects, as much different from other men, as a man differs from a beast. A strange Mysterie, that rayseth a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes, and varieties; when he is cast and tossed up and downe in the world, to have a mind unmoveable, it is a Mysterie: Therefore S. Paul saith, Philip 4. I have entred into Religion (as it were) I have consecrated my selfe, the word is wondrous significant; I have learned this Mysterie, to be content. It is a Mysterie, for a man to be tossed up and downe, and yet to have a contented mind; I can want, and I can abound, I can doe all through Christ, that strengtheneth me: Why? I have consecrate my selfe to Christ, and Religion, and from them I have learned this point, to be content. Therefore in the Text here (as we shall see afterwards) not onely Divine Truths are a Mysterie, Great is the Mysterie of Godlinesse; but he insists in particular Graces; Preached to the Gentiles, Beleeved on in the World: these are Mysteries.
In Christ, All in Christ Mysteries. all is Mysteries; two natures, God and man, in one person; mortall, and immortall; greatnesse, and basenesse; infinitenesse, and finitenesse, in one person.
[Page 14] The Church mysticall.The Church it selfe is a mysticall thing: For under basenesse, under the scorne of the world, what is hid? Simile. A glorious people. The state of the Church in this world, it is like a Tree that is weather-beaten, the leaves and fruit are gone, but there is life in the root. So, what is the Church? A companie of men that are in the world, without glory, without comelinesse and beautie; yet notwithstanding they have life in the root, a hidden life: Our life is hid with Christ, in God, Coloss. 3. Coloss. 3. The Church hath a life, but it is a hidden mysticall life, a life under death; they seeme to die to the world, but they are alive: This is excellently and rhetorically followed by S. Paul; As dying, and yet we live; as poore, yet making many rich. A strange kind of people; poore, and rich; living, and dying; glorious, and base; yet this is the state of the Church here in this world: they are an excellent people, but they are veiled under infirmities of their owne, and the disgraces and persecutions of the world. So, we see both the Doctrine it selfe, and the Graces, and the Head of the Church, and the Church it selfe, are nothing but Mysteries.
Vse. 1.Is it so, that Religion is a Mysterie? Then first of all, Religion, why persecuted. doe not wonder that it is not knowne in the world; and that it is not onely not knowne, but persecuted, and hated. Alas, it is a hidden thing, men know not the excellencie of it. Simile. As great mens sonnes in a forraine Countrey, they find not entertainment answerable to their worth, but as they are apprehended to be by [Page 15] strangers: so these Divine Truths they find little acceptance in the world, because they are mysteries; not onely Mysteries in the Tenent, but in the practise; therefore the practise finds such opposition in the world: Father forgive them, saith our blessed Saviour, they know not what they doe. The world knowes not what they doe, when they hate and persecute Religion, and religious persons. The Church is a mysticall thing, and Religion is a Mysterie, it is hid from them. Shall we be mooved with the disgracefull speeches of carnall men? They speake they know not what; the thing they speake against, is a Mysterie: Therefore, what should we regard the speeches of the world, or follow the example of the world, in embracing Religion? Religion is a Mysterie: Let the world be never so great, it is not the knowledge of great men, or of rich men, it is the knowledge of godly men, it is a Mysterie of Godlinesse: Shall we follow the example of the world in Religion, when it is a Mysterie, and a Mysterie of Godlinesse, that onely godly men know, and embrace? Looke not therefore to the greatnesse of place, or parts, &c. it is a Mysterie.
Againe, Vse 2. if it be a Mysterie, then it should teach us to carry our selves sutable to it. How to carry our selves in Religion. Nature taught even the Heathens to carry themselves reverently in their Mysteries; procul este profani: away, be gone all prophane. Let us carry our selves therefore reverently toward the Truth of God, towards all Truths, though they be never [Page 16] so contrarie to our reason; they are Mysteries altogether above Nature: There are some seeds of the Law in Nature, but there are no seeds in Nature of the Gospel; therfore we should come to it with a great deale of reverence. S. Paul teacheth us an excellent Lesson, Rom. 11. Rom. 11. When he entred into a depth that he could not fathome, doth he cavill at it? No: Oh, the depth! Oh, the depth! So in all the Truths of God, when we cannot comprehend them, let us with silence reverence them, and say with him, Oh, the depth! Divine things are Mysteries, the Sacraments are Mysteries; let us carry our selves towards them with reverence. What is the reason, that there is one word in the Greeke, and in other Languages, to signifie both common, and prophane? Because those that come with common affections, and common carriage, At the Sacrament. to holy things, they prophane them; because, as the things are great, so they require a sutable carrage, not a common carriage. We prophane the Sacrament, if we take the Bread and Wine as a common Feast: as S. Paul saith; You discerne not the Lords Body. We prophane Mysteries, when we discerne not. Beasts and beast-like men discerne not the relation of things; that these outward elements have reference to great matters, to the Body and bloud of Christ: they doe not discerne them from common Bread and Wine, though they be used to rayse up our soules to the Bread of Life.
In hearing the Word.So likewise, when we come to the Word of God, and looke not to our feet, but come to the [Page 17] Church, as if we went to a Play, or some common place, without prayer, without preparation; when wee come with common affections, this is to come prophanely. Here we come to Mysteries, to high things, to great matters: Therefore, when wee come to converse with God, we must not come with common affections; wee must carry our selves holily, in holy businesse, or else we offer to God strange fire: God was in this place, sayth Iacob, and I was not aware of it. So when we come to heare the Word, when we goe to pray, when we receive the Sacrament, God is her [...], and Mysteries are here, and we are not aware of it. It is a shame for us, not to labour to bring sutable dispositions. It is a matter of that consequent, life or death depends upon it. You know what S. Paul sayth, 1 Cor. 11. 1 Cor. 11. For this very cause, some are sick and some weake, and some sleep, some die: Why? For comming with common affection, for not discerning the Lords Body, for not examining our selves, for not having answerable dispositions to the greatnesse of the Mysteries we goe about. Let us not thinke it enough to come to the Sacrament, and then to let the reines loose to all kind of vanitie; the very Heathens would be ashamed of that. It is the bane and blemish of Religion, and such a thing, for which wee may feare, that God will give whole Christendome a purge (I meane) for our excesse.
There is a lawfull use of Feasting, Application to the Feast of Christs Nativitie. and comely Recreations; but to come with unjustifiable Vanities (that are not fit at any time) when wee [Page 18] should honour God for the greatest Gift that ever was, for the Incarnation of his Sonne; to be more prophanely disposed then, and to give our selves to more loose courses then at other times; how can it but provoke the Justice of God, especially it being common? Amongst other things, we may justly looke for the Vengeance of God for this, not onely upon this or that place, for it is the fault of Christendome. Shall we carry our selves thus prophanely at these times, when we should walke in a holy disposition? Is this the way to be thankefull to God? Let us labour to entertaine and embrace these Mysteries of the Gospel as wee should, with a sutable carriage to them: for the Gospel will no longer tarry, then it hath sutable love and affections to the greatnesse of the thing. The Gospel may leave us we know not how soone, and goe to people that are as barbarous as we were, before the Gospel came to us. The Romans thought, they had Victory tyed to them; but we have not these Mysteries of the Gospel tyed to us. If we labour not for an answerable carriage; as God hath removed the Gospel from the Easterne Churches of Asia, that are under the tyrannie of the Turks now, so he may, and we know not how soone, take away these blessed and glorious Mysteries. Let us reverence these Mysteries, and blesse God for them, and labour to expresse our thankfulnesse in our lives and conversations, that God may delight to continue with us, and continue his blessed Truth among us. Doe but conceive [Page 19] in your owne selves, what equity is it, that Truths should be obtruded to men that care not for them? That live under the mysteries of the Gospell, with as much liberty to the flesh, as if they had never heard of it▪ that their lives are not better then Pagans, perhaps worse: When these things grow generall, will God continue these Mysteries to us, when there is such a disproportion of affection, and carriage? Judge of these things. God should deale justly with us, if he should leave us to the darknesse of Gentilisme, and Poperie, and confusion, and carry the Gospel further West still, to a people that never heard of it where it should have better entertainment then it hath had of us. I beseech you let us labour to carry our selves answerable to this blessed and great Mysterie, if wee would have it continued longer among us.
Againe, Vse 3. are these things Mysteries, great Mysteries? Let us blesse God, To blesse God for these Mysteries. that hath revealed them to us; for the glorious Gospel. Oh, how doth S. Paul, in every Epistle, stirre up people to be thankfull, for revealing these Mysteries? What cause have the Gentiles, that were in the shaddow of death before, to be thankfull to God? What kind of Nation were we in Iulius Caesars time? As barbarous as the West Indians; the Canibals were as good as we. We that were so before; not onely to be civillized by the Gospel, but to have the meanes of salvation discovered; what cause have we to be enlarged to thankfulnesse? And shall we shew our thankefulnesse, in provoking [Page 20] his Majestie? There is nothing in the world that is a ground of that thankfulnesse, as the glorious Gospel, that brings such glorious things as it doth. Men are thankfull to men, for teaching and discovering the Mysteries of their Trades; and shall God discover the great Mysteries of the Gospell of Christ, and shall not we be thankfull? Are there not thousands that sit in darknesse? The Romish Church, is it not under the Mysterie of Iniquitie? And that we should have the glorious Mysteries of the Gospel revealed to us; that the Veile should be taken off, and we should see the face of God in Christ; what a matter of thankfulnesse is it to all gracious hearts, that ever felt comfort by it?
Vse 4.Againe, it is a Mysterie: Therefore it should teach us likewise, Not to set on Mysteries with humane parts. not to set upon the knowledge of it with any wits or parts of our owne; to thinke to search into it meerely by strength of wit, and study of Bookes, and all humane helpes that can be: it is a Mysterie, and it must be unveiled by God himselfe, by his Spirit. If we set upon this Mysterie onely with wits and parts of our owne, then what our wits cannot pierce into, we will judge it not to be true; as if our wits were the measure of Divine Truth; so much as we conceive, is true; and so much as we cannot conceive, is not true. What a pride is this in flesh, in wormes of the Earth, that will make their owne apprehensions, and conceits of things, the measure of Divine Truth, as Heretikes heretofore have done? It was the fault of the Schoolemen [Page 21] in later times; they would come with their Logick onely, and strong wits, and such Learning as those darke times afforded, to speake of Grace, of the Gospel of justification; they spake of it, and distinguished in a meere metaphysicall and carnall manner: therefore they brought onely humane Learning; they were furnished with Plato, and other naturall Learning; and with these, they thought to breake through all the Mysteries in Religion. Wee must not struggle with the difficulties of Religion, with naturall parts.
It is a Mysterie: now therefore it must have a double veile tooke off, a veile from the thing, and the veile from our eyes. It is a Mysterie, in regard of the things themselves, and in regard of us. It is not sufficient, that the things be lightsome that are now revealed by the Gospel, but there must be that taken from our hearts, that hinders our sight. The Sunne is a most glorious creature, Simile. the most visible object of the world; what is that to a blind man, that hath skales on his eyes? So Divine Truth is glorious, it is Light in it selfe, but there are skales on the eyes of the soule, there is a filme that must be taken off: there is a veile over the heart, as S. Paul saith of the Iewes; therefore they could not see the scope of Moses, directing all to Christ: naturally, there is a veile over mens hearts; and that is the reason, that though they have never so many parts, and the things be light in themselves, yet they cannot see: Therefore, I say, the veile must be taken both from the things, and [Page 22] from our hearts, that Light being shed into lightsome hearts, both may close together.
Vse 5.Againe, being a Mysterie, it cannot be raysed out of the Principles of Nature, Mysterie of Religion abo [...] Reason. it cannot be raysed from Reasons.
Question.But hath Reason no use then in the Gospel?
Answer.Yes; sanctified Reason hath, to draw sanctified conclusions from sanctified Principles; What use Reason hath in Religion. thus fa [...]re Reason is of use in these Mysteries, to shew, that they are not opposite to Reason; they are above Reason, but they are not contrarie to it; even as the light of the Sunne it is above the light of a Candle, Simile. but it is not contrarie to it. The same thing may be both the object of Faith, and of Reason. The immortalitie of the soule, it is a matter of Faith; and it is well proved by the Heathen, by the light of Reason. And it is a delightfull thing to the soule, in things that Reason can conceive of, to have a double Light; for the more Light, the more comfort; to have both the Light of Nature, and the Light of Grace, and of Gods Spirit.
Reason must s [...]oupe to Faith.That which Reason should do here, is to stoop to Faith in things that are altogether above Reason; as to conceive Christ in the Wombe of a Virgin, the joyning of two Natures in one, the Trinitie of Persons in one Divine Nature, and such like: Here it is the greatest reason, to yield reason to Faith; Faith is the reason of Reason, in these things; and the greatest reason is, to yeeld to God, that hath revealed them. Is not here the greatest reason in the world, to beleeve [Page 23] him that is Truth it selfe? Hee hath sayd it; therefore Reason it selfe sayth, it is the greatest reason to yeeld to God, who is Truth it selfe: therefore Faith stands with the greatest reason that can be: For things have a greater being in Gods Word, then in themselves, and Faith is above Reason; therefore it is the reason of reasons, to beleeve when we have things revealed in the Word: that is one use of Reason in Mysteries, to stop the mouthes of gaine-sayers by Reason, to shew that it is no unreasonable thing to beleeve.
Againe, Vse. 6. seeing it is a Mysterie, let no man despaire: It is not the pregnancy of the Scholar here, Not to despaire of learning Religion. that carryes it away; it is the excellencie of the Teacher: if Gods Spirit be the Teacher, it is no matter how dull the Scholar is, it is a Mysterie. Pride in great parts, is a greater hinderance, then simplicity in meaner parts: Therefore Christ, in Mat. 11. Matt. 11. he glorifies God, that hee had revealed these things to the simple, and concealed them from the proud. Let no man despaire; for the Statutes of God give understanding to the simple, Psal. 19. as the Psalmist sayth. God is such an excellent mighty Teacher, that where he finds no wit, he can cause wit: He hath a priviledge above other Teachers, hee doth not onely teach the thing, but he gives wit and understanding. It is a Mysterie: therefore as none should be so proud, as to thinke to breake thorow it with wit and parts, so let none despaire; considering, that God can rayse shallow and weak wits to apprehend this great Mysterie.
[Page 24] Vse. 7. It is a Mysterie: therefore take heed of slighting of Divine Truths. To take heed of slighting Divine Truths. The emptie shallow heads of the world make great matters of trifles, and stand amazed at baubles, and vanities, and thinke it a grace, to slight divine things. this great Mysterie of godlinesse they despise; that which the Angels themselves stand in wonderment at, and are students in, that the wits of the world they slight, and despise, or dally withall, as if it were a matter not worth reckoning: but I leave such to reformation, or to Gods just judgement, that hath given them up to such extremitie of madnesse, and folly. Let us labour to set a high price on the Mysteries of godlinesse.
Question.How shall wee come to know this Mysterie as wee should, How to know this Mysterie. and to carry our selves answerable?
Answer.We must desire God to open our eyes; that as the Light hath shined, By Prayer. Tit. 2. as the Apostle faith, Tit. 2. the Grace of God hath shined; as there is a lightsomenesse in the Mysteries, so there may be in our eye. There is a double Light required to all things in nature, the lightsomnesse in the Medium, and in the sight; so here, though the Mysteries be now revealed by Preaching, and Bookes, and other helpes; yet to see this Mysterie, and make a right use of it, there is required a spirituall Light, to joyne with this outward Light. And hence comes a necessitie of depending upon Gods Spirit, Necessitie o [...] depending on Gods Spirit. in conversing in this Mysterie. There must be an using of all helpes, and meanes, or else we tempt God; wee must reade, and heare, [Page 25] and above all, we must pray: as you see David, in Psal. 119. Psal. 119. Open mine eyes, Lord, that I may see wonders in thy Law. There are wonders in thy Law, but my eyes must be opened, to see them. He had sight before, but he desires still a further and clearer sight; and as the poore man in the Gospel, that cryed after Christ, when he was asked, What wouldest thou have? Lord, that mine eyes might be opened. So should every one of us (considering it is such a ravishing Mysterie) crye after God, and Christ; Lord, that my eyes might be opened, that I may see wonders in thy Law; that I may see the wonders in thy Gospel, the unsearchable riches of Christ. Therefore it is that S. Paul, in Ephes. 1. Ephes. 1. and Ephes. 3. Ephes. 3. he prayes for the Spirit of revelation, that God would vouchsafe that Spirit to take away the veile of ignorance and unbeleefe from our soules, that we may see, and as it is, Ephes. 3. that we may comprehend the height, and breadth, and length, and depth, and all the dimensions of Gods love in Christ. This must be done by the Spirit of God: for as S. Paul divinely reasons, in 1 Cor. 2. 1 Cor. 2. Who knowes the things of God, but the Spirit of God? Therefore wee must plow with Gods Heyfer; if we would know the things of the Spirit, we must have the same Spirit.
Now the Spirit doth not onely teach the Truths of the Gospel, The Spirit teacheth to apply Truths. but the application of those Truths, that they are ours; this Truth of the Gospel is mine, the Sacrament seales it to me. The preaching of the Word takes away the veile from the things, and the Spirit takes away the [Page 26] veile from our soules. It is the office of the Spirit to take the veile off the heart, and to lighten our understandings, and likewise to be a Spirit of application to us in particular. It is to [...]o purpose to know that these things are Mysteries, unlesse they be for us, and for our good, that we know Christ is ours, and that God is reconciled to us: Therefore, saith the Apostle, hee hath given us the Spirit, to know the things that are given us of God, in particular. So the Spirit doth not onely bring a blessed Light to the Scriptures, and shew us the meaning in generall; but it is a Spirit of application, to bring home those gracious promises to every one in particular, to tell us the things that are given us of God; not onely the things that are given to the Church, but to us in particular: For the Spirit of God will tell us what is in the brest of God, his secret good will to the Church; he loves the Church, and he loves thee, sayth the Spirit▪ therefore he is called an earnest, and a seale in our hearts; because he discovers not onely the Truth at large, but he discovers the truth of Gods affection, in all the priviledges of the Gospel, that they belong to us. What a blessed discovery is this; that not onely reveales Divine Truths to us, but reveales them so to us, that we have our share and interest in them?
Therefore, whensoever we take the Booke of God into our hands, Necessitie of Prayer. when we come to heare the Word, beg of God the Spirit; My House (sayth God) shall be called the House of Prayer: not onely the House of Hearing of Divine Truths, but the [Page 27] House of Prayer. In the use of meanes, we must looke up to God, and Christ: it is impudencie and presumption, to come to these things, without lifting up our soules to God: Therefore there is so little profit under these glorious Mysteries, because there is so little prayer, & lifting up the heart to God. We should goe to Christ, that opens, and no man shuts; and shuts, and no man opens: he hath the Key of David; goe to him therefore, that he would both open the Mysteries, and open our hearts, that they may close with them.
In Revel. 5. Revel. 5. Saint Iohn wept, when the Booke with seven Seales could not be opened; he wept, that the Prophesie was so obscure, that it could not be understood: but then Christ takes the Booke, and opens it. So when we cannot understand divine Mysteries, let us groane and sigh to Christ; he can open the Booke with seven Seales, and he layes open all the Mysteries, as farre forth as it concernes us to know. Gods children grieve when things are not discovered to them.
There is a contrarie disposition in Gods people to carnall Papists: Difference in mens dispositions to Gods Mysteries. they vex, that Mysteries should be discovered; Gods people grieve, that they are not discovered enough: they make a perverse use of this; divine Truths are Mysteries, therfore they may not be published to people: nay divine truths are Mysteries, therefore they must be unfolded. Hence comes the necessity of the Ministery: for, if the Gospel be a Mysterie, that is, a hidden kind of knowledge, then there must be some to reveale it. God hath therfore stablished an Office in the [Page 28] Church, with which he joynes his owne sacred Spirit, that both Ordinance and Spirit joyning together, the veile may be taken off; How can they understand, without a Teacher? And, To us is committed the dispensation, to preach the unsearchable riches of Christ, sayth S. Paul. Therefore there is this Ordinance, to unfold these depths, as much as may serve for us. Prophane people, they thinke they know enough, they need not be taught; as if this were a shallow Mysterie, or none at all. It argues a prophane and naughty heart, not to attend upon all sanctified meanes; all is little enough: And sometimes God will not grant his Spirit in one meanes, because hee will make us goe to another, and from that [...]o another, and runne thorow all. He denyes his Spirit of purpose in hearing, because he will have us to read; and denyes it in that, because he will have us conferre, and practise the Communion of Saints; and all little enough, to apprehend this glorious excellent Mysterie. A man may know a prophane heart therefore, by despising the improovement of any meanes of knowledge. It is a Mysterie; therefore Gods people desire to have it taught.
Humilitie.Againe, if we would understand these Mysteries, let us labour for humble spirits; for the Spirit workes that disposition in the first place: Psal. 25. The humble God will teach, Psal. 25. the humble, that will depend upon his teaching. Now, this kind of humilitie here required, it is a denyall of our owne wits, though they be [Page 29] never so capacious, for the things of the world▪ We must be content to become fooles, that wee may be wise; wee must denie our owne understandings, and be content to have no more understanding in Divine things, then wee can carry out of Gods Booke, then wee can be taught by Gods Word, and Ordinances: This humilitie we must bring, if wee will understand this Mysterie.
And bring withall, Purpose to know, and obey. a serious desire to know; with a purpose to be molded to what we know, to be delivered to the obedience of what wee know; for then God will discover it to us: Wisedome is easie to him that will: Together with prayer, and humilitie, let us but bring a purpose and desire to be taught, and we shall find divine wisedome easie to him that will. None ever miscarry in the Church, but those that have false hearts; they have not humble and sincere hearts, willing to be taught: For if they have that, then God, that hath given this sinceritie, and will; this resolution, that they will use the meanes, and they will be taught, hee will suit it with Teachers: God usually suites men with Teachers, fit for their dispositions. Let a man have a naughtie heart, and he shall find flatterers to build him up in all violent and naughtie courses; God, in judgement, will give him Teachers, that shall suit his disposition. But if he be a Child of God, and have a sincere heart, to know the Truth, he shall meet with some that shall be as sincere againe, to tell him the Truth. [Page 30] Therefore we should lesse pitie men, when we see them runne into errours; God sees that they have naughtie dispositions, (Indeed, if they be silly soules, God will have mercy on them, if they be sincere, though they be in errour) but if we see men that may know the Truth, and yet runne into errours; know, that such a man hath a poyso [...]ous heart, a malicious bent of heart against the Truth, or else God would not give him up to such and such things, as he is carryed with, there is much in that mans disposition, that is carryed away with false Teachers; I meane, where Light is discovered: But where God gives a willing mind, there he opens his meaning; Wisedome is easie to him that will understand.
And take heed of passion, and prejudice; of carnall affections, To avoyd passion, and prejudice. that stirre up passion; for they will make the soule that it cannot see Mysteries that are plaine in themselves: As we are strong in any passion, so we judge; and the heart, when it is given up to passion, it transformes the Truth to it owne selfe, Simile. as it were. Even as where there is a suffusi [...]n of the eye, as in the Jaundis, or the like, it apprehends Colours like it selfe; so when the taste is vitiated, it tasts things not as they are in themselves, but as it selfe is; so the corrupt heart transformes this sacred Mysterie to it owne selfe, and oft times forceth Scripture to defend its owne sinne, and the corrupt state it is in: it will beleeve what it list; what it loves, it will force it selfe to beleeve (although it be contrarie to divine Mysteries) when the heart is [Page 31] deepely engaged in any passion or affection. Let us labour therefore to come with purged hearts (it is the exhortation of the Apostles Iames and Peter) to receive these Mysteries; they will lodge onely in cleane hearts: Let us labour to see God and Christ with a cleare eye, free from passion, and covetousnesse, and vaine-glory. We see a notable example of this, in the Scribes: When they were not led with passion, and covetousnesse, and envie against Christ, how right they could judge of the Gospel, & the unfolding of the Prophesies to the Wise-men; they could tell aright, that he should be borne in Bethlehem: but when Christ came among them, & opposed their lazie proud kind of life, that kept people in awe with their vaine Ceremonies, &c. then they sinned against the Holy-Ghost, and against their owne light, and maliced Christ, and brought him to his end. So it is with men, when their mindes be cleare; before they be over-cast with passion, and strong affections to the world, they judge clearely of divine things: but when those passions prevaile with them, they are opposite to that Truth that before they saw, (in Gods just judgement,) such is the antipathy & emulation of the heart against this sacred Mysterie: The heart of it selfe is an unfit Vessell for these holy Mysteries; let us desire God, to purge and to cleanse them. It is said of the Pharises in the Gospel, that when Christ spake great matters, they scoffed at him: But what sayth the Text? Luke 16. Luke 16. They were covetous. Let a covetous proud [Page 32] man come to heare the Word, he cares not to heare these Mysteries; his heart is so engaged to the world, he scornes and laughs at all. And men are unsetled; sometimes they will grant Truths, sometimes they will not, as their passions lead them. As we see in them towards S. Paul, Act. 23. Act. 23. before he discovered himselfe to be a Pharise; This man is not worthie to live: but when he discovered himselfe to be on their side; I am a Pharise, and the sonne of a Pharise: oh, how finely doe they mince the matter; Perhaps an Angell hath revealed it to him, &c. He was an honest man then. So men eyther judge, or not judge, as their passions and affections carrie them. Therefore it is of great consequence, to come with cleane hearts and minds to the Mysteries of God.
Mysterie of iniquitie.There is besides this Mysterie, a Mysterie of iniquitie, that S. Paul speakes of, 2 Thess. 2. There is the Mysterie of Antichrist, as well as the Mysterie of Christ.
Question.And why is that called a Mysterie?
Answer.Because there is mischiefe, and errour, and wickednesse conveyed under seeming Truth, Poperie a mysterie, why. and goodnesse, and vertue; even as in this, Grace and Goodnesse is conveyed to the world under a shew of basenesse and meanenesse. Rev. 7. Therefore in Rev. 7. it is said, the Beast hath Mysterie in her forehead. Indeed there is the Mysterie of iniquitie in Poperie; it was literally performed in Iulius the second: for in his Papall Cro [...]ne there was written, Mysterium, &c. till at last it was blotted out, [...]lius secund. and in stead [Page 33] thereof was written, Iulius Secundus Papa: They began to smell, it might be found out. This is recorded by those that saw it. It is a Mysterie indeed, but a Mysterie of iniquitie. But more particularly,
How a Mysterie of iniquitie? Question.
Because under the Name of Christ, Answer. and of Christian Religion, How it is a Mysterie of iniquitie. he is Antichrist, opposite to Christ: He is both opposite, the word signifieth Antichrist; and aemalus, one that would be like Christ, a Vice Christ. He is such an opposite, as yet he would be his Vicar. Under colour of Religion, he overthrowes all Religion; and while he would be Head of the Catholike Church, he is the Head of the Catholike Apostacie.
These God will have in the Church together; Why God suf [...]ers the Mysterie of iniquitie. the Mysterie of Godlinesse, and Vngodlinesse; of Christ, and Antichrist: Why? That the one may be a foyle to the other. And how shall men magnifie, and relish, and highly esteeme this Mysterie I speake of, except they looke by way of opposition to the Mysterie of Antichrist, and see how contrary those courses are? Alas, the reason why they so oppose, as they doe, the Gospel, and the puritie of it, is, because they are contrary Mysteries; that must be maintained by ignorance: the Gospel, that is a Mysterie, that must be revealed, and God hath ordained that it should be revealed more & more. Therfore those that would second Poperie, that are friends of that, they are enemies to the Gospel, & to the publishers of it; they cannot carry their conveiance handsomely. [Page 34] All Popish spirits are enemies to the Mysterie of Godlinesse; because where this is, it blowes upon the Mysterie of iniquitie; as indeed the overthrowing of errour, is the discovering of it: for none would willingly be couzened. Poperie must be discovered with the breath of Christ; that is, with a Mysterie, which is too sharpe a breath for his Mysterie to feele: therefore blame them not, that they are so bitter opposites to the publishing of divine Truths; the one Mysterie consumes the other. As Moses Rod devoured all the other Rods, so Truth eates up all opposite errours whatsoever. See but in experience; wheresoever Truth is planted, (the Gospel, and Ordinances, and Religion of God) how Satan falls downe like Lightning, and Antichrist falls. But this by the way, to give a lustre to the other: There are many other Mysteries, besides the Mysterie of iniquitie in Poperie; every Trade hath its Mysterie, and there are Mysteries and secrets of State: But this is the Mysterie of all Mysteries, that we should give our selves most of all to understand; Godlinesse a great Mystery therefore it is sayd to be a
Great Mysterie.
In regard of the originall.That is the adjunct; It is a Great Mysterie. And here I might be endlesse: for it is not onely great, as a Mysterie; that is, there is much of it concealed. but it is a great and excellent Mysterie, if we regard whence it came; from the Bosome of God, from the Wisedome of God: If we regard all that had any hand in it; God [Page 35] the Father, Sonne, and Holy-Ghost; the Angels, attending upon the Church; the Apostles, the Pen-men; Preachers, and Ministers, the publishers of it; it is a great Mysterie.
If we regard the end of it: The end. to bring together God and man; man that was fallen, to bring him backe againe to God; to bring him from the depth of miserie, to the height of all happinesse; a great Mysterie in this respect.
Againe, The manner of publishing. it is great, for the manifold wisedome that God discovered in the publishing of it, by certaine degrees: first, in Types; then after, he came to Truths: first in Promises; and then, performances: First, the Iewes were the Church of God; and then comes in the Gentiles: a sweet, manifold, and deepe wisedome; it was a great Mysterie, in the manner of conveying of it from time to time, from the beginning of the world.
Againe, The worke of it. it is a great Mysterie, for that it workes: for it is such a Mysterie, as is not onely a discoverie of secrets, but it transformes those that know it, and beleeve it. We are transformed by it, to the likenesse of Christ; of whom it is a Mysterie, to be as he is, full of grace: It hath a transforming changing power; it gives spirituall sight to the blind, and spirituall eares to the deafe, and spirituall life to the dead: whatsoever Christ did in the dayes of his flesh to the outward man, that he doth by his Spirit to the inward man; even by the publica [...]ion of this Mysterie, wonders are wrought by it daily.
[Page 36] The parts of it.If we consider any part of it; Christ, or his Church, or any thing, it is a Mysterie, and a great Mysterie; it must needs be great, that the very Angels desire to prie into.
Those that knew it not.If we regard those that could not prie into it; as it is 1 Cor. 2. that the wise men of the world understood nothing of it: 1 Cor. 2. 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 judgement, the reachingest head, they are all nothing here; it is a great Mysterie: it is a depth above all depths of naturall 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, sayth the Apostle Paul.
Because it makes us great.Againe, it is a great Mysterie; because it makes us great, it makes Times great, and the persons great, that live in those times. What made Iohn Baptist greater then all the Prophets, and others in those times? Because he saw Christ come in the flesh. What made those after Iohn Baptist greater then he? They saw Christ ascend gloriously; that, Iohn Baptist did not. So persons and Times are more or lesse glorious, as they have greater or lesse manifestation of this Mysterie. Great is that Mysterie it selfe, What makes Times and persons great. that makes all things great; that makes Times and persons great. What made the Times of Christ so great? Happie are the eyes that see that that your eyes see, and the eares that heare that that your eares heare. Why? Because the Messias was come. What made the [Page 37] second Temple greater then the first? The first, which was Salomons Temple, was more magnificent then the other. Oh, it was because Christ came in the time of the second Temple, and taught there. So it is the manifestation of Christs Truth, that makes Times and places glorious. Will he not make the soule glorious then, where he is? Certainely he doth. What makes these Times glorious? (but that we have unthankfull darke hearts, or else we would acknowledge they are blessed times that all of us have in, under the Gospel; what makes them so glorious?) the glorious Gospel, that shines in these Times, out of Aegyptian darkenesse of Poperie: Little thankfull are we for it▪ and that threatneth a remoovall of the Gospel: for being great things, and dis-esteemed, and under-valued, (men living under the Gospel as bad as under Paganisme) will God continue these great things among us, to be thus vilified, and dis-esteemed?
Let us take heed therefore, To prize Religion. that we set a higher price on Religion; it is a Mysterie, and a Great Mysterie, therefore it must have great esteeme; it brings great comfort, and great priviledges. It is the Word of the Kingdome, it is a glorious Gospel; not onely because it promiseth Glory, but it makes the soule glorious, more excellent then other persons. Let us rayse a greater esteeme in our hearts of this excellent Truth; it is a great Mysterie.
Againe, Comparatively great. it is a great Mysterie ▪ oif compared to all other Mysteries. Creation was a great Mysterie; for all things to be made out of nothing; [Page 38] 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 Aegypt 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 supernaturall 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; a Great Mysterie: but what are all Mysteries, either of Nature, or Hell, to this Great Mysterie? I might be endlesse in the point.
Vse 1.First of all, learne hence from blessed S. Paul, how to be affected, How to be affected with this great Mysterie. when we speake and thinke of the glorious Truth of God; that we should work upon our hearts, to have large thoughts & large expressions of it. S. Paul thought it not sufficient, to call it a Mysterie, but a Great Mysterie: he doth not onely call it Riches, but unsearcheable Riches. So when he speakes of the fruits of the Gospel, what strange words the Scripture hath? Peace of Conscience, that passeth understanding; and, [...]oy unspeakable and glorious▪ Wee are brought out of Darknesse into marvellous Light: 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 [Page 39] 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 [...]eart, the mouth will speake. How to have large apprehensions of this Mysterie. Therefore let us be ashamed of the deadnesse, and dulnesse, and narrownesse of our hearts, when we are to conceive or speake of these things, and labour to have full expressi [...]ons of them.
And that we may the better doe this, To see the depth of our co [...]uption [...]. let us labour to have as deepe conceits in our understandings, as we can of that Mystery of sinfulnes that is in us, and that Mysterie 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 sinfull thoughts, and speeches, and actions every day: Indeed there is a height, and breadth, and depth of corruption in mans heart, & there is a height, and bredth, and depth of the misery of man: for as it is said of this blessed estate, neither eye hath seene, nor eare hath heard, nor hath entred into the heart of man, to conceive the things that God hath prepar'd for those that love him; so indeed, neither eye hath seene, nor eare hath heard, nor hath entred into the heart of man, to conceive the misery that men are in by nature; onely 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 goe hence. [Page 40] Therefore, the more cleare knowledge we have of the Mysterie of corruption; how prone our hearts are to deceive us, and of the great miserie we are in by nature: the more we shall wonder at the boundlesse and bottomelesse goodnesse of God, in the Mysterie of our salvation; the one will sharpen the appetite of the other. And indeed, we ought to have viewes of these two every day, to looke to the state we are brought out of, if we beleeve. If wee be not yet in the state of grace, consider but what we are; how little there is betweene us, and eternall destruction; that we are ready to drop into Hell irrecoverably: and withall, consider againe the infinite love of God in Jesus. These be things fit, to take up our thoughts.
Meditation of this great mysterie.Againe, 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 excelle [...]cie of this Mysterie of Religion in it selfe, and the fruit of it in this world, and in the world to come; it is a good imployment: 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 poore things? Because their thoughts were never raysed up to higher considerations. A wise man will wonder at nothing, How to [...]se to wonder at worldly things. because he knows greater things then those objects presented to him; hee [Page 41] hath seene greater matters then those; so it is with a wise Christian: Doe you thinke hee will stand wondering at great and rich men, at great Places and Honours, and such things? (indeed, he knowes how to give that respect that is due) alas, he hath had greater matters in the eye of his soule, and hath what is great in this world, to him, to whom the world it selfe 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 tooke up his Disciples, when they sayd; Oh, Master, what kind of stones are here? Here are goodly stones and buildings indeed. Oh, sayth Christ, Are these the things you wonder at? I tell you, that not one stone shall be left upon another. So it is the nature of shallow men, to wonder at the things of this world, to be taken with emptie vaine things: Are these the things we wonder at? If we would wonder, let us come to Religion; there we have him, Esay 9.6. whose Name is wonderfull: Christs Name is wonderfull, because all is wonderfull in Christ. He is wonderfull in his Person, in his Offices, in the managing of them; to bring us to life, by death; to glory, by shame▪ He is wonderfull in his government of his Church; to governe by afflictions; by conforming us to himselfe, to bring us to glorie; to perfect his worke, in abasement; to bring it low, that he may rayse it after. There are wonders every way in Christ; not onely in [Page 42] himselfe, but in all his courses: There is Peace that passeth understanding; joy unspeakable, and glorious: Religion will teach us, what to admire at. We see those that are under Antichrist, under the Mysterie of iniquitie, Rev. 7. it is sayd Rev. 7. They wonder at the Beast. Oh, what a goodly order they have among them, one under another? What a wise fabricke it is? What a linking together of things? All is wonderfull. Indeed, it is fit for them to wonder at, that have not seene these wondrous Mysteries of the Gospel; but those that have spirituall eye-salve, to enlighten the eye of their soules, to see these blessed Mysteries, how great they are, they will be farre from wondring at any earthly thing, much lesse at the Mysterie of Antichrist. It is a great Mysterie: therefore,
Vse 2.Let us bring great endeavours to learne it, and great respect towards it, Love, and endeavour to learne it. and great love to God for it: Let every thing in us be answerable to this great Mysterie, which is a great Mysterie
Without Controversie.
The mysterie of Godlinesse without controversie.It is so under the Broad Seale of publike Confession, as the word [...] in the generall signifies: by the confession of all, it is great; it is a confessed truth, that the Mysterie of Godlinesse is great. As if the Apostle had sayd: I need not give you greater comfirmation; It is without question, or controversie, a great Mysterie.
Object.What is more opposed, then the Mysterie of Godlinesse?
[Page 43]We must therefore take S. Pauls meaning in a right sense; Answer. It is therefore a great Mysterie, Religion a Mysterie, because opposed. because it is controverted by so many great wits: were it altogether obvious, and open, they would never controvert it. The Gospel without controversie. Upon these two reasons, it is without controversie.
First, In it sel [...]e. in it selfe, it is not to be doubted of; it is a great grounded Truth, as lightsome and cleare, as if the Gospel were written with a Sunnebeame, as one sayth: There is nothing clearer, and more out of controversie, then sacred Evangelicall Truths.
And as they are cleare and lightsome in themselves, To Gods children. so they are apprehended of all Gods people; how-ever it be controverted by others, yet they are not considerable: All that are the children of the Church, that have their eyes open, they confesse it to be so, and wonder at it, as a Great Mysterie; they without all doubt, and controversie, embrace it. Things are not so cleare in the Gospel, that all that are sinfull, 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 cleare. Things are not so cleare in the Gospel, that they take away all rebellion; and that it is not a grace, to see that they are cleare; to those that are disposed, and have sanctified soules, they are without controversie; and things are sayd to be in Scripture, as they are to those that are holily disposed. [Page 44] The immortalitie of the soule, it is cleare by reason, from Nature: yet notwithstanding, ill disposed soules will not be convinced of the soules immortalitie, but live and dye like Atheists, in that particular. The reason is cleare, but it is not cleare, to a lumpish ill-disposed perverse soule. Therefore, God doth carry the manifestation of Evangelicall Truths especially, that they may be cleare to those whose eyes are open, and not to others; not because they are not cleare to them, if their eyes were open; but because they oppose them, and rayse up rebellion, and stubbornesse of heart against them. It is an undenyable argument, to proove the Scripture to be the Word of God, to a wel-disposed soule; but come to another, and he will never leave cavilling. Yet a man may say, without controversie it is the Word of God, because it is so to a sanctified soule; other persons are not considerable in divine things: Therefo [...]e the Apostle speakes of them, as they are to Gods people, without controversie. Hence then we may know, who is a true Christian; hee that brings a firme assent to Evangelicall Truths, that they are Great without controversie.
Question.But is there no staggering, is there no formido contrarij, is there no feare that it may be otherwise?
Answer.Yes: but in Faith, as farre as it is Faith, there is no doubting, Whence staggering comes. no contrarietie; for staggering, and wavering, is contrarie to the nature of Faith, and beleeving: but because there are [Page 45] two contrarie Principles alway in a beleever, therefore there is doubting in a beleever, and wavering. Therefore we are exhorted to grow more and more; and the end of the Ministerie, is not onely to lay the foundation of a beleever at the first, but to build them up, that they be not carryed away with every vaine Doctrine. It is a Truth, confessed to be true: for Divine Truths are conveyed in an Historie, in the Historie of the Gospel; and what ground have wee to call them in question, Thucydides. more then the storie of Thucydides, Livie. or the storie of Livie, or such like? we take them, because they are the Histories of such Times: so the Mysterie of the Gospel is without controversie, because it is a Mysterie in a Historie. In this respect, a man is more unreasonable, that denyes it, then he that denyes▪ Livies Booke to be Livies, or Tacitus to be Tacitus. No man calls these into question▪ why should we question this, that is the Mysterie of Godlinesse, set downe in the Historie of Christ, of his Birth, his Life, and Death, &c. But not to presse that further.
I will onely make that use of it, Vse 1. that a great Scholar in his time once did upon the point; Men live as if Gospell were no Truth. a noble Earle of Mirandula: If there be no calling these things into question, if they have beene confirmed by so many Miracles, (as they have beene 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 controversie, [Page 44] [...] [Page 45] [...] [Page 44] [...] [Page 45] [...] [Page 46] that Christian Truths had no truth at all in them? M [...]n live so carelessely, and prophanely, and slight and scorne these great Mysteries, as if they made no question but they are false; the lives of men shew, that they beleeve not this; That it is out of question true: Simile. to give an instance or two. If a man were to go through a storme for some great matter, if he did beleeve he should have some great preferment, would he not ad [...]enture? Certainely, he would. Those therefore that will not venture any thing for this excellent Treasure, this unsearchable Treasure, for his interest in the Gospel; Simile. doe they beleeve it? He that will not part with a penny, for the gayning of a thousand pound; doth he beleeve, that he shall have so much? Certainely he doth not; there is such a disproportion betweene that that he parts with, and that that is promised, that if he did beleeve it, his heart would yeeld and assent to it, he would redeeme it with the losse of such a pettie thing, much more in this case, having such an excellent Treasure propounded. Those therfore that will deny themselves no lust, that will part with nothing for Christs sake; doe they beleeve these things, that the Apostle sayth are without controversie? Certainely, they doe not: for there is a lesse disproportion in the things I named befo [...]e, then betweene 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.
[Page 47]Againe, Vse 2. in that he sayth, without controversie, or confessedly, What Truths to be accounted Catholike. Great is the Mysterie of Godlinesse: here we may know then, what Truths are to be entertained as Catholike universall Truths; those that without question are received. Then, if the question be, which is the Catholike Truth; Poperie, or our Religion: I say, not Poperie, but our Religion; I proove it from hence: That which without controversie, all Churches have held from the Apostles time, (yea, and the adversaries and opposites of the Church) that is Catholike. But it hath beene 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 beene confessed, without controversie, 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 adde their part, but they hold the positive parts that we hold. Therefo [...] I ground that from the Text: That which without controversie hath beene held in all times, and ages of the Church, and without controversie held by our selves and the adversaries, it is more Catholike, and generall, then those things wherin [Page 48] they dissent from us, that were neither held from the Apostles times, for they were the inventions of Popes, one after another: their fooleries, wherein they differ from us, they are late inventions, and we hold them not; they are lesse Catholike then that that they, and we, and all Christians hold ever since the Apostles times. But to come to a use of practice.
Vse.Therefore when we have the Truths of Religion discovered to us by the Ministerie, Of our affections and carriage to the Gospel. or by reading, &c. when they are conveyed to our knowledge by any sanctified meanes; let us propound these Quaere's to our owne soules: Are these things so, or no? Yes: Doe I beleeve them to be so, or no? Yes. If I doe beleeve them, then consider what the affection and inward disposition is; whether it be sutable to such things, and so worke upon our hearts; that our knowledge may be affective knowledge, a knowledge with a taste, that sinkes even to the very affections, that pierceth thorow the whole soule; that the affections may yeeld, as well as the understanding; and let us never cease, till there be a corre [...]pondence betweene the affection and the Truth. Are they true? beleeve them: Are they good? embrace them. Let us never rest; till our hearts embrace them, as our understanding conceives them. And let us thinke, there is a defect in our apprehensions, that we call them into question, if the affections embrace them not: for alway, answerable to the weight and the depth of the apprehension of the Truth, is the affection stirred up, and the will [Page 49] stirred up to embrace it. A man knowes no more in Religion, then he loves and embraceth with the affections of his soule.
The affections are planted for this [...]nd, Aff [...]ctions why planted in man. upon the report of that which is good to them, to embrace it, to [...]oyne with it: therefore let us never thinke our state good, till we find our hearts warmed with the goodnes of divine supernaturall Truths. Oh, how doe I love thy law [...] saith David. He wonders at his own affections. Let us labour to have great affections, answerable to the things, and never leave, till we can love them, and joy and delight in them, as the greatest things; and with blessed S. Paul, account all as d [...]ng and drosse, in comparison of them. That knowledge is only saying knowledge, that workes the heart to a love, to a joy, and delight, that workes the whole man to practise, and obedience; that is onely spirituall knowledge. All other knowledge serves for nothing, All knowledge not saving, condemnes but to minister God matter of justifying our damnation: that our damnation wilbe just, that knowing these things, we doe not worke our hearts to love them, but we rest in the naked barren knowledge of them. It is a pittifull thing, to know things no further, and no deeper, then to minister matter of our just damnation. Now all that have not a transforming knowledge, that have not a spirituall knowledge, they are in this state. Therefore we should labour to see spirituall things, in a spirituall Light: for where spirituall Light is, there is alway spirituall heat; where spirituall evidence is in the understanding, there is spirituall embracing in the [Page 50] affections; evidence brings quicknesse; supernaturall light, and supernaturall life, they goe together. Let us labour therefore, that our apprehension of these great Mysteries may be supernaturall, and spirituall; and then as the judgement apprehends them without controversie to be true, the affections will be present, to close with them. So much for the Preface, Without controversie, great is the Mysterie of Godlinesse. Now wee come to the particulars of this great Mysterie,
God manifest in the flesh.God manifested in the flesh.
This, and the other branches that follow, they are all spoken of Christ. Indeed, the Mysterie of Godlinesse is nothing but Christ, and that which Christ did; Christ was manifested in the flesh, justified in the Spirit, seene of Angels, preached to the Gentiles, beleeved on in the World, received up in Glorie. So that from the generall we may observe this, that
Christ, the scope of the Scriptures.Christ is the scope of the Scripture.
Christ is the Pearle of the Ring, Christ is the maine, the Center wherein all those Lines end: take away Christ, what remaines? Therefore in the whole Scriptures, let us see that we have an eye to Christ, all is nothing but Christ. The Mysterie of Religion, is, Christ manifested in the flesh, justified in the Spirit, &c. all is but Christ.
Why the Iewes understood not the Scriptures.And that is the reason the Iewes understand not the Scriptures better, because they seeke not Christ there. Take away Christ, take away all [Page 51] out of the Scriptures, they are but empty things. Therefore, when we reade them, thinke of somewhat that may lead us to Christ, as all the Scriptures lead (one way or other) to Christ, as I might shew in particular, but I onely name it in generall.
He begins here with this, What meant by God here. God manifest in the flesh: not God taken essentially, but God taken personally; God, in the second Person, was manifested: all actions, are of persons; the second Person was incarnate. The three Persons are all God, yet they were not all incarnate, though God were incarnate, because it was a personall action of the second Person.
And why in that Person? Question.
Because he was the Image of God. Answer. And none but the Image of God could restore us to that Image. Second Person incarnate, why. He was the Sonne of God, and none but the naturall Sonne could make us Sonnes. He is the Wisedome of the Father ▪ to make us wise; and he is the first beloved, to make us beloved. Such reasons are given by the Schoole-men, and not disagreeable to Scripture: for indeed it is appropriate to the second Person, the great worke of the Inca [...]nation, God in the flesh. Therefore they usually compare the Incarnation of Christ to a Garme [...]t made by three Virgins, Sisters, and one of them weares it. So all the three Persons had a hand in the Garment of Christs flesh; the Father had a worke in it, and the Holy-Ghost sanctified it yet he onely wore it: therfore the second Person is, God manifest in the flesh.
[Page 52] What meant here by flesh.By flesh, here is meant humane nature; the propertie of humane nature, both body and soule. And by flesh also, is usually understood the infirmities and weakenesse of man, the miserable condition of man. So, God manifest in the flesh, that is, in our nature, and the properties of it, he put that on; and not onely so, but our infirmities▪ and weakenesse, our miseries; and which is more, he tooke our flesh, when it was tainted with Treason; our base nature, after it was fallen; which was a wondrous fruit of Love. As if one should weare a mans Colours, or Liverie, after he is proclaymed Traytor, it is a great grace to such a man: For Christ to weare our garment, when we were proclaimed Traytors, after wee were fallen, it was a wondrous dignation. And he tooke not onely our nature, but our flesh; he was God manifest in the fl [...]sh, that is, in the infirmities of our nature; he tooke our whole nature, a humane body, and humane soule: And he tooke our nature upon him, when it was at the worst; What infirm [...] t [...]es Christ tooke. not in innocencie, but with all the infirmities, that are naturall infirmities, not personall. Therefore he came to be so, that he might be pittifull.
Question.You will say, How can he be pittifull? There are many infirmities that he tooke not upon him, he tooke not upon him all infirmities.
Answer.I answere, by proportion to those that hee tooke, he knew how to be pittifull to those hee tooke not. He is infinitely wise, he knowes how to make the proportion; it is often set [Page 53] downe in Heb. 2. and Heb. 4. as one end of his taking our nature upon him, Heb. 2. Heb. 4. that he might be a pittifull and mercifull Redeemer.
But some will say; Ob [...]ect. Indeed he tooke my nature, and the generall infirmities, as wearinesse, and hunger, and the like: but I am sicke, and troubled in mind and conscience.
Though he felt not all particular grievances, Answer. yet notwithstanding, Christ pitties our miseries, from experience. having taken our nature upon him, that he might be pittifull and mercifull, according to the proportion that he felt himselfe, he knowes how to pittie us, in our sicknesses, and losses, and crosses, every way. And for the chiefe, the trouble of mind, alas he knew it, in that great desertion, when he cryed out, My God, my God, why hast thou forsaken me? So we may comfort our selves, that we have a mercifull, and pittifull, and gracious Saviour, God in the flesh: He hath taken our flesh upon him for that purpose, that he might have experimentall knowledge of our infirmities, and weakenesses; and from that, he might be the more sweet, and kind, and gentle to us. He was not sick himselfe; but by experience of labour, and thirst, and the like, he knew what it was to be sick, by that he felt. He knew not what it was to sinne, and to be troubled for sinne, because he felt it not in himselfe; but being our suretie for sinne, and feeling the wrath of God for it, he had experience to be compassionate, from this. He was wearie, to pittie those that are wearie: he was hungry, to pittie them that are hungry: he was poore, to [Page 54] pittie those that are so: he was mis-used, and reproached, to pittie those that are in the like condition. You can name nothing, but he can out of his owne experience be mercifull and pittifull unto.
In that Christ tooke our nature, thence comesIn that God, the second Person, appeared in our nature, in our weake, and tainted, disgraced nature, after the Fall; From hence comes first of all, The enriching of it. the enriching of our nature with all graces in Christ, as it is in Coloss. 2. All the Treasures of Wisedome and Knowledge are in him, Coloss. 2. in our nature: in Christ, there is abundance of riches; our nature, in him, is highly enriched.
The ennobling of it.Hence comes againe the ennobling of our nature; in that God appeared in our nature, it is much ennobled: when our nature is eng [...]affed into a higher Stock, a meane Graff or Syens, into so glorious a Stock as Christ, it is a high dignitie; that now our flesh is marryed to the second Person, it is a wondrous advancement of our nature, even above the Angelicall: Hee tooke not the nature of Angels. It was a great exaltation to our nature, that God should take it into the unitie of his Person; for the humane nature of Christ had no subsistence, but in the second Person: And this doth not any way debase the humane nature of Christ, that it had no subsistence, but in the God-head. Peter, and Iames, and Iohn, &c. had a subsistence, of their owne; but Christ had no subsistence, but in the second Person: And yet I say, it [Page 55] did no way demeane the humane nature of Christ, because it was advanced to a higher Stock, where it hath a glorious subsistence, and being.
In the third place, The enabling of it. hence comes the enabling of our nature to the worke of salvation, that was wrought in our nature; it came from hence, God was in the flesh: From whence was the humane nature enabled to suffer? Whence was it upheld in suffering, that it did not sinke under the wrath of God? God was in the flesh, God upheld our nature; so that both the riches, and dignitie, and the ablenesse of our nature to be saving, and meritorious, all came from this, that God was in our nature.
And hence comes this likewise, That what Christ did in our natu [...]e, God did it. that whatsoever Christ did in our nature, God did it; for God appeared in our nature: he tooke not upon him the person of any man, but the nature: And therefore, our flesh and the second Person being but one person, all that was done, was done by the Person that was God (though not as God.) Therefore, when he dyed, God dyed; when he was crucified, God was crucified. If he had beene two persons, he had dyed in one person, and the other had not dyed: Now, being but one person, though two natures, whatsoever was done in the nature, the person did it, according to the other nature. He could not die as God; therefore (because in love he would dye, and be a Sacrifice) he would take upon him such a nature, wherein he might be a Sacrifice. [Page 56] This is a great dignitie, that our nature is taken into the unitie of the Person of the Sonne of God. Therefore hence it comes, I say, that whatsoever was done in our nature, God did it.
Our union with Christ.Hence comes also the union betweene Christ and us. Whence is it, that we are sonnes of God? Because he was the sonne of man, God in our flesh. There are three unions: Three unions. the union of Natures, God to become man; the union of Grace, that wee are one with Christ; and, the union of Glorie▪ The first, is for the second; and the second for the third: God became man, that man might be one with God; God was manifest in the flesh, that we might be united to him: and being brought againe to God the Father, we might come to a glorious union. By this, that God was manifest in the flesh, it is that he was marryed first to our nature, that we by union might be marryed to him: we had never had union with God, unlesse God had united our flesh to him, & in that flesh had satisfied God. All that Christ did, sayth S. Peter, it was to bring us back againe to God.
The sympathie betweene Christ and usHence likewise comes the sympathy betweene Christ and us; for Christ is sayd to suffer with us: Saul, Saul, why persecutest thou me? He is sayd to be imprisoned in us, and we are sayd to ascend gloriously with him, because he tooke upon him our nature: so if he be honoured, we are honoured: if we be despised, he is despised: There is a mutuall affection and sympathie betweene Christ and us.
[Page 57]Hence likewise comes the efficacie of what Christ did; The efficacie of what Christ did. that the dying of one man should be sufficient for the whole World: it was, that God was in the flesh.
The Apostle may well call this, God manifest in the flesh, a Mysterie, and place it in the first ranke: for God to be included in the Wombe of a Virgin, for happinesse it selfe to become a Curse, for him that hath the Riches of all in him, to become poore for our sakes; for him that ever enjoyed his Fathers presence, to want the beames of it for a time, that he might satisfie his Fathers justice, and undergoe his wrath for our sinnes; here is a matter of wonderment indeed.
And shall we thinke so great a Mysterie as this was for small purpose? Vse 1. Christ tooke our flesh for great purpose. That the great God should take upon him a Piece of Earth? That he should become a poore and weake man? The immortall God to take upon him our flesh, and to dye? That he whom Heaven and Earth cannot comprehend, should be inclosed in the Wombe of a Virgin? For him to be so abased, as there was never any abasement like unto Christs, Greatnesse of Christs abasement. because of the greatnesse of his Person? If Angels had done so, alas, they were inferiour creatures, they were servants to God: but for the Sonne of God to take our nature, when it was so low! for so excellent a Person, to be abased so low! There was none ever suffered that, that God in our flesh suffered: For, as communion with his Father, was sweeter to him, then to all men besides; so, for him to want communion with his [Page 58] Father upon the Crosse, when he cryed, My God, my God, why hast thou forsaken me? It was the greatest abasement to him, being the most sensible of it; therefore there was no suffering, like that of Christs. And shall we thinke, so great a matter was for small purpose; for little sinnes, or for few sinnes onely? Oh no; it was to give a foundation to our Faith, in all extremitie of temptations; Comfort against despaire. to stay our Conscience, in the guilt of great and crying sinnes. Oh, despaire not, despaire not; this Great Mysterie the Apostle speakes of, for the great God to become man, it was for great sinnes; that, where Sinne hath abounded, Grace might super-abound: God intended in this, to set downe the accusing Conscience, to quiet and still it. God is offended, it is true; but, God manifest in the flesh, hath made reconciliation, and satisfaction: Hee was a Sacrifice for sinne, and God will answer God. God the Sonne, will answer the displeasure of God the Father, because he is appointed to this Office by him: Rom. 3. He is set forth, as it is Rom. 3. to be the propitiation. Therefore in all risings of Conscience in the time of trouble, in the houre of death, let us remember this Great Mysterie, God manifest in the flesh. Gods purpose in this, was to triumph (as it were) over all the clamours of Conscience whatsoever; over all things that Satan object what he will, here is a shield put into the hand of Faith, to beat back all his fierie darts.
[Page 59]God in the Covenant of Grace (which is founded in Christ, in God in our nature) doth intend to be gracious to sinners. It is a greater Mysterie then that of the Creation: For, God there did good to a good man; he made Adam good, and continued him good, while he stood: but, after the fall, God intended to rayse up the doubting unbeleeving soule, against the greatest ills of sin and despaire, All objections how answered. and against all objections for sinne whatsoever, from the greatnesse of sin, either naturall or actuall. It is the glory of God in the Gospel, to glorifie his mercy and goodnesse, in prevailing and triumphing over the greatest ills that can be. Now he is good to sinners, and to great sinners: so, that if there be Faith wrought by the Spirit of God, raysing up our soules, to lay hold of this God manifest in the flesh, let us not be discouraged with any sin; our sinnes are but the sinnes of men: but God manifest in the flesh, was made a Sacrifice for our sinnes, and hath given a price answerable. What temptation will not vanish as a cloud before the wind, when we see Gods love in sending his Sonne, and Christs love in taking our nature on him, to reconcile us, by the Sacrifice of his bloud? Therefore let us treasure up this comfort; it is a Spring of comfort, a Well of consolation (as the Scripture speaks,) therefore let us such com [...]ort out of this Brest of consolation.
We may turne over things now (in the time of peace) with ease: How Satan presents God in temptation. but in the time of temptation, when the soule is touched with guilt, and Satan [Page 60] plyes us with temptations, the soule will have no rest, but in an infinite ground of comfort. The soule is prone naturally to mis-give, and to forecast the worst, and to conceive hardly of God in the time of temptation, as an enemie; and Satan is then busie about nothing so much, as that we should have hard conceits of God, and to make us forget the maine end of the great worke of our Redemption: which is to undermine our unbeleefe by all meanes, by setting before the soule such grounds, as the most unbeleeving heart in the world, if it did consider of, would fasten, and lay it selfe upon. Therefore, let us labour to cherish, at such times especially, large thoughts of the infinite goodnesse and mercie of God, and of the love of Christ, condescending so low, as to be manifest in the flesh for our sakes.
Comfort when Conscience is awaked.It is a point of wondrous comfort, that now in CHRIST JESUS, God becomming man, we can in him break through the justice of God: For, as I said, when Conscience is awaked, there are other manner of conceits of God, then when it is sleepie, and drowsie. A sleepie Christian hath a sleight conceit of God, as if he as little thought of his sinnes, as he doth himselfe. Oh, but when Conscience is awaked, and when we are drawne from the pleasures of sinne, and they from us, and Conscience hath nothing to doe, but to looke upon God, and upon the time to come, which is eternity; then if there be not somewhat for Conscience to oppose that is equall to [Page 61] the justice of God; if there be not somewhat about us, to cloath us, and arme us, to passe thorow the justice; what will become of us? Therefore it is a fruitfull consideration, that God was manifest in our flesh, and that to give satisfaction to God, that so Conscience might have full satisfaction.
This teacheth us what we should doe, What to doe, in trouble of Conscience. when we find any trouble rise in our Conscience for sins, and unworthinesse. Cast our selves upon God in our flesh; God, that became flesh for us, and dyed for us; let us stay our selves there. I am unworthy, a lumpe of sinne, there is nothing in me that is good. Oh, but I have all in Christ, he is righteousnesse for me, he hath abundance for me, his fulnesse is for me. Coloss. 2.16. Therefore you have it, Coloss. 2.16. The fulnesse of the God-head dwells in him bodily. To what purpose is this fulnesse in him? He shewes in the words following; In him wee are compleate. Suppose in our selves, we be sinners, and weake; that we are as ill as sinne or the Devill can make us, in the time of temptation; yet, in him we are compleate▪ And, for this end, the fulnesse of the God-head dwells in him bodily. Therefore, in all doubts, in regard of sinne, and unworthinesse, let us labour for Faith, (for Faith is a Grace, that carryes us out of our selves, and plants and fixeth us in Christ) let us consider of our selves in him, and consider of whatsoever is in him, it is for us. It is no matter what we are our selves; in him, we are in a glorious condition.
[Page 62] Oppose Christ to the wrath of God.And oppose him to the wrath of God▪ and the temptations of Satan; for all will fall before this God manifest in the flesh: He is God, therefore he can subdue all; he is man, and therefore hee will love us. I know whom I have beleeved: him that is mercifull, because he is man, and he hath taken my nature; and him that can subdue all enemies, because he is God, God in the flesh: a fit bottome, and foundation for Faith to relye upon. Let us have recourse to this therefore, in all temptations whatsoever. We cannot glorifie God and Christ more, then to goe out of our selves, and fixe our comfort here.
Whence we have communion with the Trinitie.By this, we have communion with the Father, Sonne, and Holy-Ghost: This incarnation of Christ, it brings us into fellowship with the blessed Trinitie; and it teacheth us what conceits we should have of God, [...]o have loving thoughts of him. Whe [...]ce is that, that we can call God, Father? From this, God manifest in the fl [...]sh; the second Person, to take away enmitie, was manife [...]t in the flesh. Hence it is, that I can call God, Father; that I can boldly goe to God, that I can conceive of God as gracious; and lovely. And whence is it, that our persons are become lovely to God? From this, that God hath taken our nature upon him; our nature is become lovely to him, and his is sweet and fatherly to us. Satan transformes God and Christ to men.
This should helpe us against Satans transforming of God and Christ to us, in the time [Page 63] of trouble; he presents him as a terrible Judge: Indeed so he is, to sinners that will goe on in sinne, his wrath shall smoak against such; there is no comfort to them, in Scripture: but no repentant sinners, all is comfort; Come unto me ye that are wearie, and heavie laden; and, Christ came to seeke and to save that which was lost; and, he came to save sinners, as S. Paul sayth. Let us conceive of God now, as lovely, as a Father; and of Christ, as a sweet Saviour, made flesh for this purpose: He is God and man, because he came to be a Mediator betweene God and man; a friend to both, being to deale with both. Therefore we should thus conceive of Christ; as a great and Mightie God, the Ruler of the World, as Esay describes him; Esay. 9.6. and conceive of him likewise, as a meeke humble man: the one, to stablish our Faith, that we be not shaken, having such a great God to relye upon; and the other, to stablish our Faith in his good will, God in our flesh: God, a Name of Power; God in our flesh, implyeth mercy and love, pitty and compassion.
Therefore, let not Satan abuse our imaginations, if we have a mind to turne to God: for, as I sayd, there is no comfort to them that goe on in their sinnes; God will wound the hairie scalpe of them that goe on in iniquitie; and, they treasure up wrath against the day of wrath: there is nothing but discomfort to such, the wrath of God abides upon them; they are in danger of damnation every minute of their lives; there is but a step betweene [Page 64] them and Hell. But for such as intend to turne to God, God meets them halfe way. Wee see the Prodigall did but entertaine a purpose to come to his Father, and his Father meets him. God in our fl [...]sh hath made God peaceable to us: if we goe to Christ, and lay hold on him for the forgivenesse of our sinnes, God in him is become a loving, gracious, sweet Father to us. Let us frame our conceits of God, as the Scripture doth when sorrow for sinne possesseth our soules, take heed of going away from God, that tooke our nature for this very purpose, that we may boldly goe to him.
Ground of boldnesse to God.Oh, what boldnesse have we now to goe to God in our flesh. To thinke of God absolutely, without God in the flesh, he is a consuming fire, every way terrible: but to thinke of God in our nature▪ we may securely goe to him; he is bone of our bone, and flesh of our flesh: we may s [...]curely goe to God our Brother, to him that is of one nature with us, and now having our nature in Heaven. Think of God borne of a Virgin, of God lying in the Cradle, sucking the Brest, thinke of God going up and downe teaching, and doing all good; thinke of God sweating for thee, hanging on the Crosse, shedding his Bloud, lying in the Grave, raysing himselfe againe, and now in Heaven, sitting at the right hand of God, our Intercessor; conceive of God in this flesh of ours lovely to us, and now our nature must needs be lovely to him. The nature of God must needs be lovely to us, since he hath joyned our poore beggerly flesh to the unitie of the [Page 65] second Person. Let us thus thinke of God manifest in the flesh. To thinke of God alone, it swallowes up our thoughts; but to think of God in Christ, of God manifest in the flesh, it is a comfortable consideration. To see the Sunne alone in it selfe, Simile. in the glory and lustre of it, it is impossible, without hurting of the eye; but to see the Sunne in water, as we doe in an Eclipse, &c. we may doe it. So we cannot conceive of God alone absolutely; but to conceive of God in our flesh, is to looke upon the Sun (as it were) in the water, or upon the ground. God in himselfe is so glorious, that we could never see him, as he tells Moses, Exod. 33. Exod 33. None can ever see God, and live; that is, God nakedly, or absolutely. Oh, but God manifest in our flesh, we may see; and it shall be our happinesse in Heaven, to see him there, to see God in our flesh face to face.
We cannot too often meditate of these things; Christs incarnation, matter of wonder. it is the life and soule of a Christian, it is the marrow of the Gospel, it is the wonder of wonders; we need not wonder at any thing, after this. It is no wonder, that our bodies shall rise againe, that mortall man should become afterwards immortall, in Heaven; since the immortall God hath taken mans nature, and dyed in it. All the Articles of our Faith, and all Miracles yeeld to this grand thing, God manifest in the flesh. Beleeve this, and beleeve all other. Therefore let us often have these sweet cherishing conceits of God in our flesh, that it may strengthen, and feed, and nourish our Faith, especially in the time of temptation.
[Page 66] Vse 2Againe, from this that God was manifest in our flesh; Ground no [...] to defile our nature. let us take heed that we defile not this flesh of ours, this nature of ours. What? is this flesh of mine taken into unitie with the second Person? Is this flesh of mine now in Heaven, sitting at the right hand of God? And, shall I defile this flesh of mine, that I professe to be a member of Christ? Shall I make it the member of an harlot? Shall I abuse it, as intemperate persons doe? Let us honor our nature, which Christ hath so honoured; and let us take a holy kind of state upon us, to thinke our selves too good (since God hath so advanced our nature) to aba [...]e it to the service of sinne.
Vse 3.Likewise, it should teach us to stoupe to any service of Christ, To stoupe to serve Christ, and our brethren. or our brethren. What? did the love of God draw him into the Wombe of the Virgin? Did it draw him to take my nature and flesh on him? And shall I thinke much to be serviceable to my poore brethren for whom God was made flesh; and not onely so, but was crucified? Such thoughts will take downe such proud conceits as enter into our hearts, when we are about any worke of charitie for the members of Christ. Shall I have base conceits of any man, whose flesh Christ hath taken? especially, when I see any goodnesse in him, let me abase my selfe to any worke of charitie.
Grounds against pride.Take heed of pride: God himselfe emptied himselfe, and wilt thou be full of pride? He became of no reputation, and wilt thou stand upon termes of credit? He tooke upon him the forme of [Page 67] a servant, and wilt thou be altogether a Lord and King in thy affections, & not serve thy brethren? Did Christ doe this, that thou shouldest be a proud person? He came to expiate thy pride: Away with thy proud conceits. If thou be too proud to follow and imitate humble men, yet thinke not thy selfe too good to imitate an humble God. There is no spirit more opposite to the spirit of a Christian, then a spirit swelling and lift up, that thinkes it selfe too good to be abased in the service of others, that carries it selfe loftily. A proud spirit is most opposite to the Spirit of God, that became man to expiate this pride of ours, and to worke our salvation in this flesh of ours. Of all sinnes, let us take heed of this Diabolicall Satanicall sinne; let us be abased for Christ, that was abased for us: and as he left his Heaven; to doe us good, he left Heaven it selfe; so let us, if we have a conceited heaven, and happinesse in our selves, leave it, and become base and low, to doe any good we can. Shall he stoupe, and bend to us from Heaven to Earth, and conceale his Majestie, not to be known to be as he was; and shall not wee stoupe one to another, to doe good, and come downe from our conceited excellencie?
Here we have a ground likewise, Vse 4. not to envie the blessed Angels their greatnesse; Not to envie Angels. nay, here we have that, wherein we are above the Angels themselves: for he tooke not upon him the nature of Angels; but he was, God manifest in our flesh. Christ marryed our nature to himselfe, out of his love, [Page 68] that he might marry us to himselfe by his Spirit; and now, by our union with Christ we be neere [...] him then the very Angels are. The Angels are not the Spouse of Christ; but now, by reason of his taking our nature, we are kinne to Christ: he is bone of our bone, and flesh of our flesh; and wee are bone of his bone, and flesh of his flesh. We are the Body, Christ is the Head. We are neere to Christ, then the very Angels. No wonder then, if those blessed Spirits daily prie into this Great Mysterie.
Lastly, let us labour that Christ may be manifested in our particular flesh, in our persons. As he was God manifest in the flesh, in regard of that blessed Masse he tooke upon him; so we would every one labour, to have God manifest in our flesh.
Question.How is that?
Answer.We must have Christ (as it were borne in us) formed in us, How Christ may be manifest in us. as the Apostle speakes. Certainely, the same Spirit that sanctified Christ, doth sanctifie every member of Christ; and Christ is in some sort begotten, and conceived, and manifested in every one that is a Christian. We must labour, that Christ may be manifest in our understandings, in our affections; that he may be manifest to us, and conceived (as it were) in us, as S. Pauls phrase is, That the life of Christ may be made manifest in our mortall flesh: The life and Spirit of Christ, must be manifest in every true Christian; and their flesh must be sanctified by the same Spirit that Christs flesh was sanctified [Page 69] withall. As Christs flesh was first sanctified, and then abased, and then glorious; so the flesh of every Christian must be content to be abased, as the flesh of Christ was to serve Christ, to be conformable to Christ, in our abased fl [...]sh. And let us not make too much of this flesh of ours, that shall turne to rottennesse ere long; it must be gracious sanctified flesh, as Christs was, and then glorious flesh. Christ must be manifest in our flesh, as he was in his owne; that when a man sees a Christian, he may see Christ manifest in him.
But how shall I come to have Christ manifest in my flesh? Object. my heart is not fit to conceive Christ in; there is nothing in it, but deadnesse, and darknesse, and dulnesse, and rebellion?
Even as the Virgin Mary she conceived Christ, Answer. when she yeelded her as [...]ent▪ When Christ is conceived in the heart. When the Angell spake to her, what sayth she presently? Be it as thou hast sayd; let it even be so: she yeelded her assent to the Promise, that she should conceive a Sonne. So when the Promises are [...]tered to us, of the forgivenesse of sinnes, of salvation by Christ; as soone as ever we have a spirit of Faith to yeeld our assent; Let it be so, Lord, as thou hast promised: thou hast promised forgivenesse of sinnes, Let it be so: thou hast promised favour in Christ, Let it be so. As soone as the heart is brought to yeeld to the gracious Promise, then Chr [...]st is conceived in the heart. Even as Christ was conceived in the Wombe of the Virgin, when she yeelded her assent to beleeve the [Page 70] Promise; so Christ is in every mans heart, to sanctifie it, to rule it, to comfort it, as soone as this consent is wrought: we should labour therefore, to bring our hearts to this. So much for this. Because it is of great consequence, and the leading Mysterie to all that followes, I have been somewhat the longer in unfolding these words, God manifest in the flesh.
Iustified in the Spirit.
Iustified in the Spirit.These words are added, to answer an objection that may rise from the former: He was God manifest in the flesh, he veiled himselfe, he could not have suffered else, when he tooke upon him to be the Mediator, he must doe it in abased flesh: If Christ (being God) had not abased himselfe, he should never have beene put to death; Satan, and his instruments, would never have medled with him: therefore God being veiled in the flesh, Mis-conceits of Christ in the World. being clouded with our flesh and infirmities; thereupon, the World had a misconceit of him: He was not generally thought to be what hee was indeed; he appeared to be nothing but a poore man, a debased dejected man; a persecuted, slandered, disgraced man in the World: he was thought to be a Trespasser.
It is no matter what he appeared, when hee was veiled with our flesh; he was justified in the Spirit, to be the true Messias; to be God, as well as man.
Iustified.
It implyes two things, Iustified, what it is. in the phrase of Scripture: A freedome, and clearing from false conceits, and imputations; and, declared to be truly what he was; to be otherwise then he was thought to be, of the wicked World. When a man is cleared from that that is layd to his charge, hee is justified; when a man is declared to be that he is, then he is said to be justified in the sense of the Scriptures: Wisedome is justified of her children; that is, cleared from the imputations that are layd upon Religion, to be mopish and [...]oolish: Wisedome is justified, that is, cleared; and declared to be an excellent thing, of all her children. So Christ was justified, hee was cleared, not to be as they took him; and declared himselfe to be as he manifested himselfe, a more excellent person; the Sonne of God, the true Messias, and Saviour of the World.
In the Spirit.
That is, God a Spirit. in his God-head: that did shew it selfe in his life & death, in his resurrection and ascension; the beames of his God-head did sparkle out: though he were God in the flesh, yet he remained God stil, & was justified to be so in the Spirit, that is, in his divine Power, which is called the Spirit, because the spirit of any thing is the quintessence & strength of it. For puritie. God hath the name of Spirit, from his purity, and power, and vigour. So God is a Spirit, that is, Strength. God is pure, opposite to grosse things, earth, and flesh; and God is powerfull, and strong. [Page 72] The Horses of the Aegyptians are flesh, and not spirit; that is, they are weake, a spirit is strong; so much spirit, so much strength. So, by the puritie and strength of the Divine Nature, Christ discovered himselfe to be true God, as well as true man.
Spirit how taken in Scripture.The word Spirit is taken in three senses especially in the Gospel.
For the nature of God.It is taken for the whole nature of God: God is a Spirit, sayth Christ to the woman of Samaria; the very nature of God, Iohn 4. is a Spirit; that is, active, and subtile; opposite to meanenesse, and weakenesse.
For the Divine Nature of Christ.Then againe, Spirit is taken more particularly for the Divine Nature of Christ, as it is Rom. 1.4. Rom. 1.4. Of the Seed of David, according to the flesh, but declared mightily to be the Sonne of God with power, according to the spirit of sanctification, or holinesse, by the resurrection from the dead. The opposition shewes, that Spirit is taken there for the Divine Nature of Christ. He had spoken in the Verse before, concerning his humane nature, he was made of the Seed of David, according to the flesh; and it followes, declared to be the Sonne of God, according to the spirit of holinesse, by the resurrection from the dead ▪ and so likewise, in 1 Pet. 3.18. 1. Pet. 3.18. He was put to death in the flesh, [...]ut quickned in the spirit: He was put to death in his humane nature out quickned, and raysed, as he was God.
For the third Person in Trinitie.The Spirit is taken likewise for the third Person in the Trinitie, the Holy-Ghost, the holy Spirit: And indeed, whatsoever God the Father, or God [Page 73] the Sonne doth graciously to man, it is done by the Spirit: For, as the holy Spirit is in the order of the Persons, so he is in the order of working: the Father workes from himselfe, the Sonne workes from the Father, the holy Spirit from them both; the holy Spirit proceeds from the Father, and the Sonne, as a common Principle: Therefore, sometimes the Father is sayd to rayse Christs Body, by his Spirit; Christ is sayd to do things by the Spirit. Here in this place, it is especially to be understood of Christs Divine Nature, not excluding the Holy-Ghost: For, as the Holy-Ghost, in the Incarnation, sanctified his flesh, the second Person tooke flesh, but the third Person sanctified it; so in the Resurrection of Christ, the second Person that raysed it selfe up, but yet it was by the Holy-Ghost too. So, when there is mention here of Christ justified by the Spirit, that is, by his God-head, and by the Holy-Ghost, which he alway used, not as an instrument, for the Holy-Ghost is a common Principle with himselfe, one with himselfe, of equall dignitie, onely differing in the order of Persons: Whatsoever Christ did, he did with the Spirit; that must not be excluded. Christ was as well justified in the Spirit, as God, as manifest in our nature to be man.
And this was in the time of his abasement: in the greatest extremitie of abasement, there was somewhat that came from Christ, to justifie him that he was the Sonne of God, God-head appeared in Christs abasement. the true Messias: there is no part of his abasement, but some beams of his God-head did breake forth in it.
[Page 74]He was made flesh; but he tooke upon him the flesh of a Virgin: Could that be otherwise then by the Spirit, to be borne of a Virgin, she remaining a Virgin? When he was borne, he was layd in a Manger; indeed, there was God in the low estate of the flesh: I, but the Wisemen worshipped him, and the Starre directed them; there he was justified in the Spirit. He was tossed when he was asleepe in the Ship, but he commanded the Winds and the Waves: He wanted Money to pay Tribute, as he was abased; but to fetch it out of a Fish, there he was justified: the one, was an argument of his povertie, and meanenesse; but the other was an argument, that hee was another manner of person then the World tooke him for; that he had all the creatures at his command. He was apprehended as a Male-factor, but he struck them all down with his word, Whom seeke yee?
Come to the greatest abasement of all: when he was on the Crosse, he hung betweene two Theeves; I, but he converted the one of them. When the Theefe had so much discouragement, to see his Saviour hang on the Crosse; yet hee shewed such power in that abasement, that the very Theefe could see him to be a King, and was converted by his Spirit. He did hang upon the Crosse; but at the same time there was an Eclipse, the whole World was darkned, the Earth trembled, the Rocks brake, the Centurion justified him; Doubtlesse, this was the Sonne of God. He was sold for thirtie pence; but he that was sold [Page 75] for thirty pieces, did redeeme the whole World by his bloud.
Nay, Christ at the lowest, did the greatest works. at the lowest degree of abasement of all, when he struggled with the wrath of God, and wat beset of Devils; then he triumphed: when he was visibly overcome; then invisibly he overcame: he was an invisible Conqueror, when he was visibly subdued: For, did he not on the Crosse satisfie the wrath of God, and by enduring the wrath of God, free us from it, and from Satan, Gods Gaoler, and reconcile us by his bloud? The chiefe workes of all, were wrought in his chiefe abasement. At length he died, and was buried: I, but he that died, rose againe gloriously; therefore he was mightily declared to be the Sonne of God, by raysing himselfe from the dead: That was the greatest abasement, when he lay in the Grave; and especially then he was justified, by his Resurrection from the dead, and his Ascension, in his state of Glorification especially. So, if we goe from Christs birth, to his lowest degree of abasement, there was alway some manifestation of his justification by the Spirit.
He was justified in a double regard. Christ justified
In regard of God, In regard of God. he was justified, and cleared from our sinnes that he tooke upon him; He bore our sinnes upon the Tree, and bore them away, that they should never appeare againe to our discomfort. He was made a Curse for us: How came Christ to be cleared of our sinnes, that lay upon him? When by the Spirit, by his Divine [Page 76] Nature, he raysed himselfe from the dead; so he was justified from that that God layd upon him, for he was our Suretie: Now the Spirit raysing him from the dead, shewed that the Debt was fully discharged, because our Suretie was out of Prison. All things are first in Christ, and then in us; he was acquitted and justified from our sinnes, and then we.
In regard of men.And then he was justified by the Spirit, from all imputations of men, from the mis-conceits that the World had of him; they thought him to be a meere man, or a sinfull man. No; he was more then a meere man; nay, more then a holy man, he was God-man. Whence were his Miracles? Were they not from his Divine Power? He overcame the Devill, By overcomming the Devill. in his temptations: Who can overcome the Devill, but he that is the Sonne of God? He cast out the Devils, and dispossest them with his Word. All the enemies of Christ that ever were, at length he conquered them, and so declared himselfe mightily to be (as he was) the Sonne of God. By healing the outward and inward man. He healed the outward man, and the inward man, by his Divine Power; he caused the spirituall as well as the bodily eyes to see, the dead to live, and the lame to goe, &c. Whatsoever he did in the bodie he did in the soule likewise; in those excellent Miracles he was justified, and declared to be the Sonne of God, especially in his Resurrection and Ascension, and daily converting of soules by his Ministerie; all being done by his Spirit, which is his Vicar in the World, ruling his Church, [Page 77] and subduing his enemies; so that he was every way justified in the Spirit to be God, to be the true Messias prophesied of, and promised to the Church. Therefore he was justified in his Truth, that all the Promises were true of him; and in his faithfulnesse, that he was faithfull in performing the Promises he made; he was justified in his goodnesse, and mercy, and all those attributes; he was justified in the Spirit.
But you will say, Object. it seemes he was not justified in the Spirit: There are many Heretikes, that thinke not Christ to be God, that take not Christ to be so glorious as he is.
I answer; Answer. when we speake of the justifying of Christ, To whom Christ is justified. it is meant to those that have eyes to see him, to those that shut not their eyes; hee was justified to be so great as he was to those whose eyes the god of the world had not blinded, to all that were his: as it is excellently set downe, Iohn 1.14. Iohn 1.14. The Word was made flesh, and dwelt among us, and we beheld his glorie as the glorie of the onely begotten Sonne of the Father, full of Grace and Truth. We beheld his glorie; we did, others did not take notice: but they were those, whose eyes the god of this world hath blinded, the malicious Scribes and Pharises, that sinned against the Holy-Ghost, and would never acknowledge Christ; an ignorant people, that had not Faith, nor the Spirit of God. He was justified by the Spirit of God, to all that had spirituall eyes to see and take notice of his course; as S. Iohn sayth in one of his Epistles, What we have seene and heard, [Page 78] and our hands have handled, the Word of Life, that we declare to you: So, that he was God manifest in the flesh, and he shewed himselfe to be the Word of Life, to those that were his Apostles and Disciples, and those that were converted by him. As we see S. Peter, when he had felt his Divine Power upon his heart, by his Preaching: Lord (sayth he) thou hast the words of eternall life, whither shall we goe? He felt the Spirit, in his preaching. And so another time, S. Peter, in Matth. 16. Matth. 16. he confessed him to be the Sonne of the living God. You see to whom he was justified, and declared to be the true Messias, to be God as well as man, by his Spirit.
Christ justified himselfe.The reason why he justified himselfe to be so, it was the more to strengthen our Faith; To strengthen our Faith. all his Miracles, were but so many sparkles of his Divine Nature, so many expressions of his Divine Power. And after he was raysed from the dead, at his Ascension, and sending of the Holy-Ghost, he shewed his Divine Power more gloriously, and all to strengthen the Faith of the Elect, To stop the mouthes of gaine-sayers. and to stop the mouthes of all impudent rebellious persons: For, considering that he wrought such Miracles, that he raysed men from the dead, and raysed himselfe; considering, that he called the Gentiles, and converted the World, by the Ministerie of weake men; he shewed, that hee was more then a man. Well, to make some use of this, that Christ was
Iustified in the Spirit.
[Page 79]Then first of all, Vse 1. Christ will at length justifie himselfe; Christ will justifie himself at length. this is a ground of Faith. How-ever he be now as a Signe set up, that many speake against, and contradict; yet the time will come, when he will gloriously justifie himselfe to all the World. Now some shut their eyes willingly, and the opposites of Christ seeme to flourish; yet Christ will be justified by his Spirit to all his Elect, in every Age, especially in the Resurrection: For, when he shall come and appeare to be glorious in his Saints, it will appeare who he is indeed. Now he suffers many to tread upon his Church, and he suffers many Heretikes to denie him, sometimes in one nature, sometimes in another, and so to offend against him; but the time will come, that he will trample all his enemies under his feet; he will be justified by his Spirit, that is our comfort. There are many Schismatikes, and Heretikes, and Persecutors; but Christ will be justified at length, the Kingdomes of the Earth will be the Lord Iesus Christs. Are they not now so? They are: but truly they appeare not to be so; but, at length, they will appeare to be so: at the conversion of the Iewes, and the confusion of Antichrist, then it will appeare more and more, that he is King of the World indeed. Now (as it were) his Offices are darkened; his Kingly Office is darkned, and his Propheticall Office is darkned: but at length it will appeare, that he is King of the Church; and all Kingd [...]mes will be Christs. There are glorious times comming, especially the glorious Day of the [Page 80] Resurrection; Christ at le [...]gth will be cleared he will be justified. Simile. The Sunne at length, will scatter all the clouds: In the morning they gather about the Sunne, as if they would cover it; oh, but the Sunn [...] breakes thorow all, and gloriously appeares at length: so Christ will scatter all clouds, and gloriously appeare to be that which the Word sets him forth to be.
Againe, as Christ will justifie himselfe, so he will justifie his Church and children, first or last, by his Spirit: His children are now accounted the off-scouring of the World, they are trampled and trod upon, they are the objects of scorne and hatred; and who accounted so base? Will Christ endure this? No: he that justified himselfe, that is, that declared himselfe, and will more and more declare himselfe to be as he is; will he not justifie his Church, his Mysticall Body, to be as they are indeed? Certainely, it shall appeare to the World, that he will justifie them, to be Kings and Priests, to be Heires, to be glorious, to be so neere and deare to him, as the Scripture sets them forth to be. Whatsoever the Scripture hath spoken of the Saincts, and children of God, the time will come, that all this shall be justified and made good by that Spirit of Christ, whereby he made good whatsoever he had said of himselfe.
Comfort in disgraces.Therefore in our eclipses, and disgraces, let us all comfort our selves in this; Let the World esteeme us for the present, as the reffuse of the World, as persons not worthy to be acquainted [Page 81] with, not worthy to be regarded; we shall be justified, and cleared, and glorified, especially at that day, when Christ shall come to be glorious in his Saints. There is a hidden life of the Church, and every Christian; they have a life in Christ, but that life is hid in Christ, Simile. in Heaven. As the Flowers in Winter, they have a life, but it is hidden in the root; When Christ shall appeare, as blessed S. Paul and S. Iohn say, then it shall appeare who we are: Then our glorious life, that now is in our Head, shall appeare; then we shall be justified to be so glorious, as the Scripture sets us forth to be; the Church shall be glorious within and without too, at that Day. Therefore, let us comfort our selves; this hidden life, though it appeare not now, yet we shall be justified. And hence we may answer some objections likewise.
Some may say, Object. How doth it appeare, that Christ is King of the Church? We see how the Church is trampled on at this day. Where is the life and glory of the Church? What! his Spouse, and thus used? What! his Turtle, and thus pulled and plucked by the Birds of prey?
I answer: Answer. Looke with other Spectacles, with the eye of Faith, and then you shall see a Spring in the Winter of the Church; how-ever she be now abased, and eclipsed, yet she shall be justified; and it will appeare, that Christ regards his Church, and people, and children, more then all the World besides; onely, there must be a conformitie.
[Page 82] Affl [...]ctions conforme us to Christ.It was fit there should be a time of Christs abasement; how should he have suffred else? the World would never have crucified God, they could not have done it. Therefore he was abased, he veiled his God-head under his manhood, under a base condition; so he passed thorow suffering to glory. So it must be in the Body of Christ; it must passe thorow the veile of infirmities, of weakenesse, affliction and disgrace; how else should it be conformable to Christ? If Christ had justified himselfe at all times, in his humiliation, he could not have suffered; if we should be justified now, and appeare to all the World who we are; who would persecute us, how could we be conformable to Christ? Therefore let us quietly and meekely a while endure these things, that are nothing but to conforme us to our Head; knowing this, that as he was justified by little and little, till he was perfectly justified, when he was raysed from the dead; so we shall be perfectly justified and freed from all imputations at the last day, when by the same Spirit that raysed him; wee shall be raysed up too.
Nay, in this World, when it is for his glory, and for our good, he will bring our righteousnesse to light as the Noone-day, Psal. 37. he will free us from the imputations that the World layes on us, he will have a care of our credit: For, as Christ was mightily declared to be the Sonne of God in a fit time; so shall we, when we are fit. Then the World shall see, that we are not the men [Page 83] that prophane, bitter, malicious persons, (led with the spirit of the Devill) charged us to be.
Let us take no scandall at the present afflictions of the Church: Not to take scandall at the Churches afflictions. Christ will justifie his mysticall Body, by his glorious power, in good time; Antichrist shall not alway ruffle in the World: Christ will be justified to be the King and Ruler of the World; All power is committed to him. But we see it now: Antichrist rages in the World, and the Church seemes to be under Hatches. So it is with particular Christians, those that belong to God, and indeed are truly such as they professe themselves to be (though with much weaknesse; we see in what respect and esteeme they are had. Let us comfort our selves, beloved: Christ justified himselfe by his Spirit, and will he not justifie his poore Church, and free it from the tyrannie of Antichrist? Will he not advance those that are troden on now, and made as the dirt in the street, that they shall shine as the Sunne? Therefore, when you heare of the dejected state of the Churches abroade, be not dismayed: Consider there is a glorious King that rules the World, and he will make it appeare ere long, he will justifie himselfe, and his Church; for, he suffers in his Church: He is wise, he sees cause to doe this, he is working his owne worke: he corrects, Christs worke in the afl [...]ctions of the Church. and rules, and purgeth his Church in the furnace of affliction; but be sure the time will come, that he will bring the cause of Religion to light, and he will shew what side hee ownes; he will justifie his Truth, and tread Satan, [Page 84] and all his members under feet; this frame of things will not hold long. As verily as Christ is in Heaven, as verily as he is justified in his owne person by his Spirit, by his Divine Power; so he will justifie his Mysticall Body: and as he hath conquered in his owne person, so he will by his Spirit conquer for his Church.
Vse 2And as he will overcome for his Church, so he will overcome in his Church; Christ by his Spirit will overcome, in his Church. stronger is he that is in the Church in you, then he that is in the World; and Gods children will be triumphant: though they may be discouraged, in respect of the present carriage of things; yet the Spirit that is in them, above the World, will gather strength by little and little and it will appeare at length, notwithstanding present discouragements: undoubtedly the best things will have a true lustre and glory at length, how-ever they seeme to be carryed for the present: You see as Christ hath justified himselfe to be the true Messias, and as he hath justified himselfe, so he will justifie all his; there is the same reason for both.
We shall be justified of God.For our further instruction and comfort, let us consider, that in regard of God likewise, we shall be justified from our sinnes in our consciences here and at the Day of Judgement, before Angels, and Devils, and men. As Christ was justified from our sinnes himselfe, and he will justifie every one of us, by his Spirit; his Spirit shall witnesse to our Soules, that we are justified; and likewise his Spirit shall declare it at the Day of Judgement; it shall be openly declared, [Page 85] that we are so indeed. Iustification double. There is a double degree of justification, one in our conscience now; another at the Day of Judgement. Then it shall appeare, that we have beleeved in Christ, and are cleansed from our sinnes, when we shall stand on the right hand of Christ, [...]s all that cleave to Christ by faith: then it shall appeare, that by him we are justified from all our sinnes whatsoever.
Againe, Vse 3. Christ was justified in the Spirit. Then hence we may learne our dutie; To justifie Christ. we ought all of us to justifie Christ. To whom is Christ justified by the Spirit? onely to his owne Church, and Children; not to the reprobate World. We may know, that we are members of Christ, if wee be of the number of those that justifie Christ.
How doe we justifie Christ? Question.
We justifie Christ, Answer. when from an inward worke of the Spirit we feele and acknowledge him to be such an one as he is; How we justifie Christ. Christ is God. As God. Now, when we relie upon him as our Rock, in all temptations, we justifie Christ to be so: when we kisse the Sonne with the kisses of faith, of subjection, of obedience, of reverence and love; this is to justifie Christ to be the Sonne of God, as it is Psal. 2. Psal. 2. Kisse the Sonne, lest he be angry. Those that in temptation are to seeke for their comfort, they doe not justifie Christ, they doe not live as if he were a Saviour, not as if he were a God; in temptations to despaire, they justifie not Christ.
[Page 86] As a Prophet.Those that have Christ illuminating their understandings, to conceive the Mysteries of Religion; they justifie Christ to be the Prophet of his Church, because they feele him enlightning their understandings.
As a Priest.Those that find their consciences pacified, by the obedience and sacrifice of Christ; they justifie him to be their Priest: for they can oppose the bloud of Christ sprinkled on their hearts, to all the temptations of Satan, and to the risings of their owne doubting conscience; their hearts being sprinkled with the bloud of Christ, they can goe to God, and the bloud of Christ speakes for them, Peace; it pleads, Mercie, Mercie ▪ Thus we justifie Christ as a Priest, when we rest in his Sacrifice, and doe not with Papists runne to other Sacrifices; this is, not to justifie Christ: To justifie Christ, God-man, is to make him a perfect Mediator of intercession, and redemption; to make him all in all. They doe not justifie Christ, that thinke God was made man, to patch up a salvation; that he must doe a part, and we must merit the rest: oh no; take heed of that; account all our obedience, and all that is from us, as menstruous clothes, not able to stand with the Justice of God.
As a King.In a word, we justifie and declare, and make good that he is our King, and put a Kingly Crowne upon his head, when we suffer him to rule us, and to subdue our spirits, and our rebellions; when we cherish no contrarie motions to his Spirit; when we rest in this World, and not [Page 87] traditions, but stoupe to the Seepter of Christs Word; this is to justifie him as a King. Thus we should labour to justifie, and declare to the World the excellencie and power of Christ in our hearts, that we may make Religion lovely, and make it be entertained in the World, because we shew it to be an excellent powerfull thing. Let us examine our hearts, whether we thus justifie Christ, or no; that by our carriage towards him, we make it good, that he is such an one, as the Scripture sets him forth to be.
In particular, In his Resurrection. we justifie him, that he rose from the dead, when we beleeve that we are freed from our sinnes, our Suretie being out of Prison. We justifie him as ascended into Heaven, when we have heavenly affections, and when we consider him as a publike person, gone to Heaven in our name. We justifie him as sitting at the right hand of God, when we mind the things that are above, and not that are here below; or else we denie these things, wee beleeve them not; we justifie them not, when our conversations are not answerable to the things we beleeve. If we be the children of Wisedome, undoubtedly we shall justifie Wisedome. If we be the members of Christ, we shall justifie our Head; if wee be his Spouse, we shall justifie our Husband. Let us examine our selves, that we doe in this kind; and never thinke our state good, till we can justifie Christ.
[Page 88]In the next place, for our direction: as Christ justified himselfe by his Spirit, by his Divine Power; so let us know, that it is our dutie to justifie our selves, to justifie our profession, justifie all Divine Truth. Let us make it good, that we are the Sonnes of God, that we are Christians indeed; not onely to have the name, but the annointing of Christ; that we may cleare our Religion from false imputations: or else, instead of justifying our profession, we justifie the slanders that are against it. The World is readie to say, None are worse then Christians, and their Religion is all but words, and shewes, and formes: Shall wee justifie these slanders? No: let us, by the Spirit of God, justifie our Religion; let us shew, that Religion is a powerfull thing; and so indeed it is: For Divine Truth, when it is imbraced and knowne, it alters and changeth the manners and dispositions; it makes of Lions, Lambes, it makes our natures mild, and tractable, and sweet; it rayseth a man from Earth to Heaven. Let us justifie this our Religion, and profession, against all gainesayers whatsoever: Wisedome is justified of all her children. Let us justifie our Religion, and profession, by maintaining it, and standing for it, and expresse in our lives and conversations the power of it.
Question.How shall this be?
Answer.The Text sayth, by the Spirit: For, as Christ justified himselfe, How to justifie our profession. that is, declared himselfe to be as he was, by his Spirit; so every Christian hath the Spirit of Christ, or else he is none of his: and by [Page 89] this Spirit of Christ, he is able to justifie his profession; not onely to justifie Christ to be the true Head, &c. but all things he doth, must be done by the Spirit, or not at all. For as Christ, when he became man, and was in the World, he did all by the direction of the Spirit; He was led into the Wildernesse by the Spirit; he taught by the Spirit; the Spirit that sanctified him in the Wombe, guided him in all his life: so a Christian is guided by the Spirit, God doth all to him by the Spirit; he is comforted, and directed, and strengthned by the Spirit, and he againe doth all to God by the Spirit: he prayes in the Spirit, and sighes and groanes to God in the Spirit, he walkes in the Spirit, he doth all by the Spirit. Therefore, by the Spirit let us justifie and declare our selves what we are; that there is somewhat in us above nature, that we have love above carnall men, and patience and meekenesse above the abilitie and capacitie of other men: We justifie our profession, when we do somewhat more then nature, or when we doe common ordinarie things in a spirituall holy manner. Religion is not a matter of forme, but of Spirit: Let us not shew our Religion onely by word, but by the fruits of the Spirit; by love, and mercie, and meekenesse, and zeale, when occasion serves. The whole life of a Christian (as farre as he is a Christian) it gives evidence that he is a Christian; the whole life of a carnall formall man, evidences that he is not a Christian, because he hath nothing in him above other men: as our Saviour Christ [Page 90] sayth; What peculiar thing doe ye, to distinguish your selves from other men? Christians doe things above other men. So let us aske our selves. We professe our selves to be the children of God, the Heires of Heaven, What peculiar thing doe we? How doe we justifie our selves? A true Christian can answer; I can justifie it by the Spirit: I finde, I doe things from other Principles, and motives, and inducements, then the World doth; who onely respect tearmes of Civilitie, and aymes of the World, or to content the clamour of conscience: but I finde, I doe things out of assurance that I am the child of God, and in obedience to him. Let us see, what peculiar thing we doe.
Some Christians worse then Pagans.Alas, I cannot but lament the poore profession of many. How doe they justifie their profession? How doe they make good, that they have the Spirit of God raysing them above other men, when they live no be [...]ter then Pagans, (nay, not so well) under the profession of the Gospel, and Religion? Would Pagans live as many men doe? Did they not keepe their words better? Were they so loose in their lives, and conversations; and so licentious? Would they sweare by their gods idly? Most of our ordinarie people are worse then Pagans. Where is the justifying of Religion? If Turks and Heathens should see them, they would say; You talke of Religion, but where is the power of it? If you had the power of it, you would expresse it more in your fidelitie, and honestie, [Page 91] and mercie, and love, and sobrietie. The Kingdome of God, that is, the manifestation of the Government of Christ; it is not in word, but in power. Therefore let us labour to justifie, that we are subjects of that Kingdome, by the power of it.
Meere civill persons, Meere civill men, who. the Apostle sayth of them, 2 Tim. 3. 2 Tim. 3. they are such, as have a forme of Godlinesse, but denie the power of it. All that rabblement, that he names there, they have a forme: A forme is easie, but the power of it is not so easie. Therefore let us justifie our Religion, by our conversation: Let us justifie the Ordinances of God, the preaching and hearing of the Word of God, by reverence in hearing it, as the Word of God; and labour to expresse it, in our lives and conversations: or else, we thinke it nothing but the speech of man. Let us justifie the Sacrament, to be the Scale of God, by comming reverently to it, and by finding our Faith strengthened by it: So labour to justifie everie Ordinance of God, from some sweet comforts that wee feele by them; and then we shew, that wee are true members of CHRIST, that we are like CHRIST, who justified himselfe in the Spirit.
Beloved, Great power to make a Christian. it is a great Power that must make a true Christian; no lesse, then the Power of the Spirit, that raysed Christ from the dead: as it is, Ephes. 1. Ephes. 1. Saint Paul prayes that they might f [...]ele the Power that raysed Christ from the [Page 92] dead. It is no lesse power, for Christ to shine in our darke hearts, then to make light to shine out of darknesse.
Now, what power is in the lives of most men? The power that raysed Christ from the dead? Certainely, no. What power is there in hearing the Word, when many are so full of prophanenesse, that they altogether neglect it? What power is there, now and then to speake a good word, or now and then to doe a slight action? Is this the power that raysed Christ from the dead, when by the strength of nature men can doe it? There must be somewhat above nature, to justifie a sound spirituall Christian: We must have something to shew, that we have our spirits raysed up by the Spirit of Christ, to justifie our profession, in all estates: In prosperitie, to shew that we have a Spirit above prosperitie, that we are not proud of it: Then, in adversitie, then we justifie that we are Christians, by a Spirit that is above adversitie; that we doe not sinke under it, as a meere naturall man would doe; when we have learned Saint Pauls Lesson, in all estates to be content. In temptation, Faith in temptation. we justifie our Christian profession, by arming our selves with a Spirit of Faith, to beat backe the fierie darts of Satan. When all things seeme contrarie, let us cast our selves, by a Spirit of Faith, upon Christ; that argues a powerfull worke of the Spirit, when we can in contraries beleeve contraries.
[Page 93]Thus let us shew, that we are Christians; that we have somewhat in us above nature; that when the course of nature seemes to be contrary, yet we can looke with the eye of Faith through all discouragements, and clouds, and can see God reconciled in Christ; that will justifie us to be sound Christians. Therefore let us labour, not onely for slight, outward performances, that are easie for any to doe; but by an inward frame of soule, and by a carriage and conversation becomming our Profession; that we may walke worthy of our Profession, fruitfully and watchfully, carefully and soberly, as becommeth Christians every way. So much for that. I proceed to the next words;
Seene of Angels.
The word is not altogether so fitly translated: Seene of Angels, what. For, it is more pregnant then it is here rendred, He was seene. It is true; but he was seene with admiration, and wonderment of Angels: he was seene, as such an object presented to them should be seene, and seene with wonderment; it implyes the consequence of sight: Sight put for, sight stirres up affection, it stirres up the whole soule; therefore it is put for all the rest.
They saw him with wonderment: Wonderment. For, was it not a wonder, that God should stoupe so low, as to be shut up in the straits of a Virgins Wombe? that Christ should humble himselfe so low, to be God in our flesh? Was not here exceeding wondrous love and mercie to man kind, to wretched [Page 94] man, having passed by the glorious Angels that were fallen? And exceeding wisedome in God, in satisfying his justice, that he might shew mercie? It was matter of admiration to the Angels, to see the great God stoupe so low, to be cloathed in such a poore nature as mans, that is meaner then their owne. This doubtlesse is the meaning of the Holy [...]Ghost, they saw it with admiration.
Attendance.And because he was their Head, as the second Person, and they were creatures to attend upon Christ; their sight and wonderment must tend to some practise, sutable to their condition: Therefore, they so see and wondred at him, as that they attended upon Christ in all the passages of his humiliation, and exaltation; in his [...]ife, in his Death, in his Resurrection and Ascension.
Witnesse.They saw him so, as they were witnesses of him to men; they gave testimonie and witnesse of him: so that it is a full word, in the intention of the Holy-Ghost. Indeed not onely the Angels, but all gave witnesse of him, from the highest Heavens to Hell it selfe; all witnessed Christ to be the true Messias.
In his Baptisme, there was the Trinitie; the Father, in a Voyce from Heaven; the Holy-Ghost, in the shape of a Dove: He had the witnesse of Angels, of men of all rankes, Iewes and Gentiles, men and women; yea, the Devils themselves oft times confessed him in the Gospel: He was witnessed of all rankes; they saw him, and gave evidence [Page 95] and testimonie of him, that he was the true Messias: he was seene of Angels.
To declare this a little more particularly.
The Angels knew of Christs comming in the flesh, Angels knew Christs Incarnation before hand. before it was: for, what the Church knew, the Angels knew, in some measure. When God made the Promise of the Promised Seed, the Angels knew of it. And in Daniel, the Angel speakes of the 70 Weekes: therefore, before his Incarnation, they knew of him. But now they saw him with wonderment in our flesh, now they had an experimentall knowledge of him: Knowledge of Angels. For, the Angels, besides their naturall & supernaturall knowledge, they have an experimentall knowledge, that is daily encreased in them, in the Church; they see somewhat to admiration continually, in the Church, in the Head, and in the members. They knew of the Incarnation of Christ before: you know the Angel brought the newes of it before-hand, to the Virgin Mary. The Angels attended upon Christ, from his very infancie; the Angels ministred to him, Matth. 4. in his temptation; before his death, they comforted him in the Garden: he was made lower then the Angels (in some sort) as it is in Psal. 8. Psal. 8. for they came to comfort him; he was so low, that he had the comforting of Angels: Then they saw when he was buried, they rolled away the stone.
By the way in generall, Angels office. it is the Angels office to remoove impediments that hinder us from Christ. A Christian shall have Angels to remoove the stones, the hinderances that are betweene [Page 96] Heaven and him, rather then they shall be any impediment to his salvation.
Then wheu he rose, there were Angels, one at the head, and another at the feet; and they told Mary, that he was risen: And then at his Ascension, the Angels told the Disciples, that Christ should come againe. You have the Storie of it at large in the Gospel; how from the Annuntiation of his Conception, to his Ascension, they saw him, and attended on him, and witnessed of him.
As soone as ever he wa [...] borne, when they appeared to the Shepheard, what a glorious Hymne they sang? Glorie to God on high, Peace on Earth, Good will to men. How joyfull were they of the Incarnation of Christ, and the great Worke of Redemption, wrought thereby?
And, as I sayd, they did not onely see these things, but they wondred at the love, and mercie, and wisedome of God, in the Head and members of the Church; as we see in diverse places, in 1 Pet. 1.12. 1.12. Wee preach the Gospel, which things the Angels desire to looke into: The very Angels desire to prie and looke with admiration into the wondrous things of the Gospel. So in Ephes. 3.10. 3.10. To the intent that unto Principalities and Powers in heavenly place might be made knowne by the Church the manifold wisedome of God. There is somewhat done by Christ by his Incarnation, and Resurrection, and Government of his Church, that the very Angels looke [Page 97] into, and wonder at the manifold wisedome of God, in governing his Church; his wisedome, in electing them; and after, in restoring mankind: And in his manner of dispensation to the Iewes; first, by ceremonies; and then after, by the Bodie it selfe, Christ in the flesh: There is such a World of Wonders in the Governmen [...] of the Church, such manifold wisedome, that the very Angels themselves looke upon this with admiration and wonder, and with great d [...]l [...]ght.
Shall Angels see and wonder at these things? Vse 1 At the love, Angels wonderment should teach us. and mercie, and wisedome of God, in governing his Church, in joyning together things i [...] r [...]concilable (to mans apprehension) infinite justice with infinite mercie in Christ, that Gods wrath and justice should be satisfied in Christ, and thereby infinite mercie shewed to us. Here are things for Angels to wonder at. 'Shall they wonder at it, and joy and delight in it; and shall we slight those things, that are the wonderment of Angels? There are a companie of prophane spirits, (I would there were not too many among us) that will scarce vouchsafe to looke into these things; that have scarcely the Booke of God in their Houses. They can wonder at a Storie, or a Poem, or some frothie Device; at base things, not worthie to be reckoned of. But, as for the great Mysteries of Salvation, that great Worke of the Trinitie, about the Salvation of Man-kind, they tush at them, they slight them; [Page 98] they never talke seriously of these things, except it be (as it were) with a gracelesse grace, of slighting, and scorne; they account it a disparagement, to be serious in these things; they make no Mysteries of that which the glorious creatures the Angels themselves, looke upon and prie into, even with admiration. But it is not to be conceived of, the prophanenesse and poyson that is in mans nature against Divine Truths (as I shall shew afterwards;) how it slights the meanes of its owne salvation, and stands wondering at baubles, and trifles: and so men waste away their precious time, in admiration of that which is nothing but vanitie of vanities; whereas we should take up our time, in studying these transcendent things, that goe beyond the capacitie of the very Angels: yet these things we dally and trifle withall.
Vse. 2.Againe, from hence, that Christs was seene, and attended on, Of Comfort. and admired by Angels, there is a great deale of comfort issueth to us; it is the ground of all the attendance and comfort that we have from the Angels: For this is a Rule in Divinitie, that there is the same reason of the Head, and of the members, both Head and members are one: Therefore, what comfort and attendance Christ had, who is the Head, the Church, which is his Body, hath the same, onely with some difference: they attended upon him, as the Head; they attend upon us, as the members they attended upon him immediatly, for himselfe; they attend upon us, for his sake. [Page 99] For, whatsoever we have of God, we have it at the second hand; we receive Grace for Grace, of Christ: we receive attendance of Angels, for the attendance they yeelded to Christ first; they attend upon us, by his direction, and commission, and charge from him; so we have a derivative comfort, from the attendance of Angels upon Christ: but surely, whatsoever they did to him, they doe to us; because there is the same respect to Head, and members. Therefore the Devill did not mistake; he was right in that, when he alledged out of the Psalme, He shall give his Angels charge over thee, that thou dash not thy foot against a stone. He was right in that, applying it to Christ: For, how-ever it be true to Christians, yet it is true to Christ too: it is true to the members, as well as the Head; and to the Head, as to the members: for, He that sanctifieth, and they that are sanctified, are all one, as the Apostle sayth, one Christ.
Now, Cherubins, what they signified. the care of Angels concerning Christ and his Church, it was shadowed out in Exod. 25. and 26. Exod. 25. Exod. 26. There, the Mercie-Seate, which covered the Arke, wherein the Law was; upon the Mercie-Seat there were two Cherubins counter viewing one another, and both pryed to the Mercie-Seat; they shadowed out the Angels, that looke on the Mercie-Seat, Mercie-Seat, a Type of Christ. Christ: for, he is the Mercie-Seat, that covers the Law; and the Curse, in whom God was mercifull to us. There they looke upon that with a kind of wonderment, and attendance, which S. Peter alludes unto, 1 Pet. 1.12. in that place, [Page 100] I [...]to which Mysteries the very Angels prie. And so in the Veile of the Tabernacle, Exod. 16. the Veile had round about it Pictures of Cherubins: What did that shaddow out unto us? The multitude of Cherubins, and Seraphins, and Angels that attend upon Christ, and his Church. So he was seene, and attended on by Angels; and it belongs to all that are his: Heb. 1. as you have it, Heb. 1. They are ministring spirits, for the good of the heires of salvation. They that serve the King, serve the Queene too: Christ is the King of his Church, and the Church is the greatest Queene in the World; they attend upon her: nay, Christ hath made us with himselfe Kings. Now, what a King is that, that hath a Guard of Angels? As they guarded and attended upon Christ, so they guard and attend all that are his: as you have it excellently in Dan. 7.10. There are thousand thousands of Angels about the Throne continually. All this is for our comfort, because we are one Mysticall body with him.
Iacobs Ladder, what it figured.You have in Iacobs Ladder, a notable representation of this: Iacobs Ladder, it reached from Earth to Heaven; and that pointed to Christ himselfe, who is Emanuel, God and man, who brought God and man together: He was a Mediator betweene both, and a friend to both: He was that Ladder, that touched Heaven and Earth, and joyned both together. Now it is said, the Angels ascended and descended upon that Ladder: so the Angels descending upon us, is, because they ascend and descend upon Iacobs Ladder first; that [Page 101] is, upon Christ. All things are yours (sayth the Apostle:) What be those? God is ours, the Spirit is ours, Heaven is ours, the Earth is ours; Afflictions, Life, Death, Paul, Apollo, the Angels themselves, all is ours: Why? Ye are Christs; that is the ground. So it is a spring of comfort to consider, that Christ was seene, and admired and attended by Angels; they are ours, because we are Christs. Let us consider, what a comfort it is, to have the attendance of these blessed Spirits for Christs sake.
And hence we have the ground of the perpetuitie of it, Ground of Angels attendance on us. that they will for ever be attendants to us; because their love and respect to us, is founded upon their love and respect to Christ. When favour to another, is grounded upon a sound foundation: when the favour that a King or a great person beares to one, is founded in the love of his owne sonne, he loves the other, because he loves his sonne, whom the other loves; so it is perpetuall and sound, because he will ever love his sonne. The Angels will for ever love, and honour, and attend us: why? for what ground have they respect to us at all? It is in Christ, whose members and Spouse we are. So long as the Church hath any relation to Christ, so long the Angels shall respect the Church: but the Church hath relation to Christ for ever; therefore, the respect that the blessed Angels have to Christ and to the Church, it is for ever, and for ever.
Well, let us thinke of this so, as to make use [Page 102] of it; that now in Christ, we have the attendance of Angels. Why Angels appeare not now. We doe not see them, as in former time, before Christs Incarnation; it is true: because now, since Christ is come in the flesh, the Government of Christ is spirituall, and we are not supported with those glorious manifestations, but they are about us in an invisible manner. We have Elizeus Guard about us continually, but we see them not. There were more apparitions in the infancie of the Church, because the dispensation of Christ to the Church, was according to the weake state of the Church. But now Christ is come in the flesh, and received up in glory, and there is more abundance of Spirit: wee should be more spirituall and heavenly minded, and not looke for outward apparitions of Angels; but be content, that we have a Guard of them about us, as every Christian hath. Despise not (saith Christ) these little ones: th [...]y are about Christians, and about little ones, little in yeeres, & little in esteeme; for their Angels, &c. It is a strange thing; they are Gods Angels, but they are theirs for their service; Their Angels behold the face of your heavenly Father: So that Christs Angels, are our Angels; they are Angels even of children, of little ones. Nay, let a man be never so poore even, as Lazarus, he shall have the attendance of Angels, in life and death: There is no Christian of low degree, of the lowest degree, that shall thinke himselfe neglected of God; for the very Angels attend him, as we see in Lazarus: there is a generall commission for the least, the little ones.
[Page 103]Likewise, Comfort in affliction. it may comfort us in all our extremities whatsoever, in all our desertions: the time may come, beloved, that we may be deserted of the world, and deserted of our friends; we may be in such straits, as we may have no body in the world neere us. Oh, but if a man be a true Christian, he hath God and Angels about him alway. A Christian is a King, he is never without his Guard, that invisible Guard of Angels. What if a man have no body by him when he dies, but God and his good Angels, to carry his soule to Heaven, is he neglected? Every Christian, if he hath none else with him, he hath God, the whole Trinitie, and the Guard of Angels, to helpe and comfort him, and to convey his soule to the place of happinesse. Therefore, let us never despaire, let us never be disconsolate; whatsoever our condition be, we shall have God and good Angels with us in all our straits and extremities. Goe thorow all the passages of our life, we see how readie we are to fall into dangers. Angels care in our infancie. In our infancie, in our tender yeeres, we are committed to their custodie: after, in our dangers, In danger. they pitch their Tents about us, as it is Psal. 34. The Angels of the Lord, pitch their Tents about those that feare the Lord. In our conversion they rejoyce; Ioy at our conversion. There is joy in Heaven at the conversion of a sinner. At the houre of death, They carry our soules to Heaven. (as we see in Lazarus) they are readie to convey our soules to the place of happinesse. Lazarus soule was carryed by Angels into Abrahams bosome. At the Resurrection, they shall gather our dead bodies together; it is the [Page 104] office of the Angels. In Heaven, they shall prayse and glorifie God, together with us, forever; for, Christ shall come with a multitude of heavenly Angels, at the Day of Judgement: when he shall come to be glorified in his Saints; then we shall for ever glorifie God, Saints and Angels together, in Heaven. Therefore, Heb. 12.22. in Heb. 12.22. it is said, We are come to the innumerable multitude of Angels: What is the meaning of that? That is, now in the New Testament, Communion with Angels. by our communion with Christ, we have association with the blessed Angels, innumerable companie of Angels, sayth the Holy-Ghost there: we have association with them even from our infancie, till we be in glory. Indeed, they are as Nurses: They shall carry thee, that thou dash not thy foot against a stone; as it is Psal. 91. they keepe us from many inconveniencies. Psal. 91.
Object.But you will say; Gods children fall into inconveniencies, how then are they attended by Angels?
Answer.I answere: First of all, Gods Angels preserve those that are his, from many inconveniencies that they know not of: And certainely, we have Devils about us continually▪ Conflict betweene good and evill Angels. and there is a conflict betwixt good Angels and Devils, about us continually. And when we doe fall into any inconvenience, it is because we are not in our way: if we goe out of our way, they have not the charge over us; they are to keepe us in our wayes. And if they keepe us not from dashing our foot against a stone, if they keepe us not from ill; yet they keepe us in ill, and deliver us out of ill at length: for, [Page 105] they deliver us not onely from evill, that we fall not into it; but they keepe us in ill, and deliver us out of ill; nay, and by ill: if we suffer in the custodie of Angels any inconveniencie; it is, that we may be tryed by it, that we may be exercised and bettered by it: There is nothing that falls out to Gods children in the world, but they gaine by it, whatsoever it is. This therefore doth not prejudice the attendance of Angels.
Therefore let us comfort our selves in all conditions for our selves, Guard of Angels. and for the State: put ease it be brought to a very small number, that the enemies were thousands more then wee, many thousands and millions; yet, if we be in the Covenant of Grace, and in good tearmes with God, we have more for us then against us, we shall have Angels fight for us. You know Elisha's servant, when he saw a multitude of enemies, his eyes were opened to see a companie of Angels; and sayth the Prophet, there are more for us then against us. So, let us be to the eye of the world never so few, and never so weake; let us but have Elisha's eye, the eye of Faith, and we shall have his Guard about us alway, and about the Common-wealth: this should comfort us. Not to grieve the good Ang [...]ls.
But then we must learne this dutie, not to grieve these good Spirits. As it is wondrous humilitie, that they will stoupe to be servants to us, that are of a weaker baser nature then they; so it is wondrous patience, that they will continue still to guard us, notwithstanding [Page 106] we doe that that grieves those good spirits: one motive to keepe us in the way of obedience, that we doe not grieve those blessed spirits, that are our Guard and attendance. Let us consider, when we are alone; (it would keepe us from many sinnes) no eye of man seeth; I, but God seeth, and conscience within seeth, and Angels without are witnesses; they grieve at it, and the Devils about us rejoyce at it: These meditations, when we are sollicited to sinne, would withdraw our minds, and take up our hearts, if we had a spirit of faith to beleeve these things.
To blesse God for their protection.Let us learne to make this use, likewise to magnifie God, that hath thus honoured us; not onely to take our nature upon him, to be manifest in the flesh; but also to give us his owne attendance, his owne Guard, a Guard of Ange [...]s. Indeed, we are in Christ above Angels, Wherein we are advanced above Angels. advanced higher then Angels, (what cause have we to prayse God?) How are we advanced above them? We are the Spouse of Christ, and so are not Angels: they are under Christ, as a Head of government, and a Head of Influence; they have strength and confirmation from Christ: he is not a Head of redemption, but of confirmation to them. Saint Paul calls them elect Angels, Benefit of Ang [...]ls by Christ. that stand; they stand by Christ, they have good by him: but they are not the Spouse of Christ, we are the Spouse, and members of Christ: He hath honoured our nature more then the Angelicall; he did not take upon him the nature of Angels, but of men; and as he hath advanced us above Angels, so his dispensation [Page 107] is, that those glorious creatures should be our attendants for our good; and they distaste not this attendance.
And this is that we should know, what care God hath over us, and what love he beares us; that he hath honoured us so much, that creatures of a more excellent ranke then we are, even the Angels, should be serviceable to us in Christ▪ And all is, that we should be full of thankfulnesse.
But you will say; Object. What need the Guard or attendance of Angels to Christ, or to us, to Head or members, considering that God is able to guard us with his Almightie Power?
It is true: The creatures that God hath ordained in their severall rankes, Answer. they are not for any defect in God, Why God useth service of Angels. to supply his want of power, but further to enlarge and demonstrate his goodnesse. He is the Lord of Hosts; therefore he will have Hosts of creatures one under another, and all serviceable to his end: His end is, to bring a companie to salvation, to a supernaturall end, to happinesse in the world to come; and he being Lord of all, he makes all to serve for that end: He could doe it of himselfe; but having ordained such rankes of creatures, he makes all to serve for that end, for the manifestation of his power, and of his goodnesse; not for any defect of strength in himselfe: He could doe all by himselfe, he could have beene content with his owne happinesse, and never have made a World; but he made the World, to shew his [Page 108] goodnesse, and love, and respect to mankind. So he will have Angels attend us, though he watch over us by his owne providence; this takes not away any care of his, but hee shewes his care, in the attendance of Angels, and other creatures, he useth them to convey his care and love to us.
Object.But you will say, How can the Angels helpe our soules any kind of way? they may helpe our outward man, or the State where we live; but what good doe they to the inward man?
Answer.I answer: The inward man is especially sub [...]ject to the Spirit of Christ; Good motions stirred in us by good Angels. it is God that bowes the necke of the inward man: But yet notwithstanding, if the Devils can suggest sinne, Angels are as strong as Devils, and stronger and wiser too; they are wiser then the Devill is malicious, and stronger then the Devill is powerfull: Whatsoever they can doe in evill, the good Angels can in good. Therefore no question, but they suggest many thoughts that are good; they are not onely a Guard about us, but they are Tutors, to teach and instruct us; they minister good thoughts, and stirre up good motions and suggestions. They worke not upon the heart of man, immediatly to alter and change it, (that is proper to God) but by stirring up motions, and by way of suggestion; as the Devils doe in ill, so they in good. Therefore it is sayd, they comforted our blessed Saviour; which I suppose, was more then by their presence. So they comfort Gods children, by presenting [Page 109] to their thoughts, (wee know not how, the manner is mysticall, it is not for us to search into that) good motions, by stirring up to good, onely the altering and changing of our dispositions, that is proper to the holy Spirit of God.
Let us often thinke of this, what a glorious head we have, for whose sake, the Angels attend upon us in all estates whatsoever, even till wee come to heaven.
And this should stirre us up, Motive to get into Christ. to labour to bee made one with Christ; all the good we have any way, is by the interest we have in Christ first, he holds it in Capite, if we have not a being in our head Christ, we can challenge nothing in the world, no attendance of Angels: for the Angels are at variance with us out of Christ, we see presently after the fall, the Cherubin was set with his sword drawne, to keep the entrance of Paradise, from whence Adam was shut, to shew that presently upon the fall, Angels our enemies out of Christ. there was a variance, and a mighty distance betweene the Angels and vs. But now the Angels no longer shut Paradise, no, they accompany us in the wildernesse of this world, to the heavenly Canaan, to Paradise, they go up and downe Iacobs Ladder, they attend upon Christ, and for his sake they are ministering spirits, for the comfort of the elect, so that all things are reconciled now in Christ, both in heaven, and earth, Angels, and men. It should stirre us up, to get interest in Christ, so that we may have interest in all these excellent things that first belong to [Page 110] Christ, and then to us. Whatsoever is excellent in Heaven or Earth, belongs to the King of all, which is Christ; and to the Queene of all, the Church: and the time will come, that there will be no excellencie, but Christ and his Church. All whatsoever is in the world, is nothing, it will end in Hell, and desperation, all other excellencies whatsoever.
To carry our selves answerable to our condition.This should teach us likewise to carry our selves answerable to our condition, to take a holy state upon us: we should think our selves too good, to abase our selves to sinne, to be slaves to men, to flesh and blood, (be they what they will be) to the corruptions and humours of any man; since we have Angels to attend upon us: we are Kings, and have a Kingly Guard, it should move us to take a holy state upon us, it should force a carriage sutable to Kings, that have so glorious attendance. Undoubtedly, if we had a spirituall eye of Faith, to beleeve and to know this, answerable to the things themselves, and their excellencie, it would worke a more glorious disposition in Christians then there is, to carry our selves as if we were in Heaven before our time. Oh, that we had cleare eyes, answerable to the excellencie of the priviledges that belong to us.
Not to disdaine weake Christians.Againe, it should teach us, not to despise the meanest Christians, seeing Angels despise not to attend on them. Shall we disdain to relieve them, that the Angels doe not disdaine to comfort? To comfort and relieve one another, it is the worke of an Angel: Shall any man thinke himselfe too [Page 111] good to helpe any poore Christian? Oh, the pride of mans nature! when the more glorious nature of the Angels disdaine not to be our servants; and not onely to great and noble men, but to little ones, even to Lazarus. What a devillish qualitie is envie and pride, that stirres us up to disdaine to be usefull one to another, especially to those that are inferiours? We know it was the speech of wicked Cain; Am I my brothers keeper? Shall I stoupe to him? Flesh and blood begins to take state upon it. Alas, if Angels had taken state upon them, where had this attendance bin? The Devils, that kept not their first standing, being proud spirits, they disdained the calling they had; the good Angels humble themselves. God himselfe, Psal. 113. as it is Psal. 113. disdaines not to looke on things below. When the great God became man, shall we wonder that Angels should attend upon the nature that God hath so honoured? What a devillish sinne then is envie, and pride, and disdaine? Let these considerations move us, to be out of love with this disposition: the Angels joy at the conversion of others; shall that be our heart-smart and griefe, that is the joy of Angels? Shall we despise the worke of regeneration, and the image of God in another? Shall it be the joy of Angels, and shall it be our sorrow, the welfare and thriving of others spiritually or outwardly? Shall we, out of disdaine and envie, think our selves too good to doe any thing, when it is the delight of Angels?
The Angels are described with wings, Angels description. to flye, [Page 112] in Isai 6. to shew their delight in their attendance, and wings to cover their faces, and their feet, to shew their adoration, and reverence of God, the nearer they come to God, the more reverence, so there is no Christian, but like the Angels, the nearer he comes to God, the more he abaseth himselfe, and adores God, as Iob, wh [...]n he came nearer to God then he was before, I abhorre my selfe (saith he) in dust and ashes, when God came to talke with him; the Angels, the nearer they come to God, the more reverence they shew, the more they cover their faces in his presence. And with the other wings they fly, and doe their duty, to shew their expedition in their service to Christ, and his Church, they doe readily what they doe, let us imitate the Angels in this.
Angels office double.The Angels have a double office, a superior office, and an inferior; the superior office they have, is to attend upon God, to serve God and Christ, to minister to our head; the inferior office is, to attend his Church, and to conflict with the evill Angels that are about us continually.
It is good for us to know our prerogatives, our priviledge, and our strength; not to make us proud, but to stirre us up to thankfulnesse, and to a holy carriage answerable: it is a point not much thought on by the best of us all, we forget it, and betray our owne comfort, Satan abuseth us, to make us forget the dignity and strength that wee have, hereby we dishonour God, and [Page 113] wrong our selves, and wrong the holy Angels for want of Faith, and consideration of these things. A Christian is a more excellent creature then he thinks of. It is necessary oftimes to thinke what a great degree God hath raysed us to, in Iesus Christ, that we have this glorious attendance about us, where ever we are; oh it would move us as I said, to comfort, and to a reverent carriage, and indeed when we carry our selves otherwise, it is for want of minding, and beleeving these things: I have spoken something the more of it, because we are subject to neglect this blessed truth; therefore for the time to come, let us take occasion to meditate oftner of this S [...]ring of comfort, then formerly wee have done.
Preached to the Gentiles.
Christ our blessed Saviour, Christ preached to the Gentiles. being the King of his Church, it was not sufficient that he was manifested in the flesh, and justifieth in the Spirit, that is, declared by his divine power, to be God, but he must have his Nobles to acknowledge this too: Kings in their inaugurations, not onely make good their owne title, what they can themselves, but they would have others to acknowledge it; therefore it is said Christ was seene of Angels, those noble, and glorious Creatures.
[Page 114]But not onely the greatest of the Kingdome, but likewise the meaner subjects must know their King, there must be a Proclamation to them, to know who is to rule over them. Therefore, Christ being a generall Catholike King, there must be a publication and proclamation of Christ all the world over; he must be preached to the Gentiles. But yet that is not enough; upon proclamation, there must be homage of all those that he is proclaimed a King to: therefore it followes, Beleeved on in the world; that is, the world must stoupe, and submit, and give homage to Christ, as the Savior of the world, as the Mediator of mankind. Thus we see how these things follow one upon another. To come to the words;
Preached to the Gentiles, beleeved on in the world.
These follow one another, by a necessarie order: for, preaching goes before Faith; Faith is the issue and fruit of preaching: Christ is first preached to the Gentiles, and then, beleeved on in the world. The points considerable, are these.
First, that there must be a dispensation of salvation wrought by Christ, unto others: It is not sufficient, that salvation was wrought by Christ manifest in the flesh, justified in the Spirit; but this salvation and redemption wrought, it must be published and dispensed to others: therefore he sayth, Preached to the Gentiles.
And then, this publication, and preaching, it must be of Christ: Christ must be published to [Page 115] the Gentiles; all is in Christ, that is necessarie to be published.
Then, the persons to whom: To the Gentiles; that is, to all. The Church is enlarged since the comming of Christ; the Pales and bounds of the Church are enlarged.
And then the fruit of this: Christ being thus dispensed to the Gentiles, the world beleeves: All preaching is for the obedience of Faith, as S. Paul sayth, Rom. 1. Rom. 16. Rom. 1. and Rom. 16. That the obedience of Faith may be yeelded to Christ. Preaching to the Gentiles, is, that he may be beleeved on in the world.
First of all; There must be a dispensation of Christ. Dispensation of Christ.
See the equity of this, even from things among men. It is not sufficient that Physicke be provided; but, there must be an application of it. It is not sufficient, that there is a Treasure; but, there must be a digging of it out. It is not sufficient, that there be a Candle, or Light; but, there must be a holding out of the Light, for the good and use of others. It was not sufficient, that there was a Brazen Serpent; but, the Brazen Serpent must be lifted up, that the people might see it. It is not sufficient, that there is a Standard; but the Standard must be set up. It is not sufficient, that there be a foundation; but, there must be a building upon the foundation. It is not sufficient, that there be a Garment; but, there must be a putting of it on. It is not sufficient, [Page 116] that there be a box of ointment, but the box must be opened, that the whole house may be filled with the smell. It is not sufficient that there be tapestry, and glorious hangings, but there must be an unfolding of them; therefore there must be a dispensation of the mysteries of Christ: for though Christ be Physicke, he must be applied, though Christ be a garment, he must be put on, though he be a foundation, we must build on him, or else we have no good by him; though he in his truth be a treasure, yet he must be digged up in the ministery, though he be a light, he must be held forth, though he be food, there must be an application, of necessitie therefore there must be a dispensation of the Gospell, as well as redemption wrought by Christ, preached to the Gentiles.
To unfold the point a little, seeing the necessity of it, to shew,
- What it is to preach.
- What it is to preach Christ. And,
- What it is to preach Christ to the Gentiles.
To preach, what.To preach is to open the mysterie of Christ, to open whatsoever is in Christ, to breake open the box, that the favour may be perceived of all. To open Christs 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, offring the Sacrifice of himselfe, and then after he had offred his Sacrifice, as a Priest, then he was a King, he was more publikely, and gloriously knowne to be a King, to rule: [Page 117] after he had gained a people, by his Priesthood, and Offring, Manifestation of Christs Offices. then he was to be a King to governe them▪ but his Propheticall Office is before the rest: he was all at the same time, but I speake in regard of manifestation: now to preach Christ, is to lay open these things.
And likewise the states, Christs states. wherein he executed his Office. Humiliation First, the state of humiliation; Christ was first abased, and then glorified: the flesh he tooke upon him, was first sanctified, and then abased; and then he made it glorious flesh: he could not worke our salvation, but in a state of abasement; Exalta [...]ion. 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 efficacie, as the spirituall Head of the Church, what wonders he workes in his children, by altering and raysing 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: They are made for Christs sake, and performed for Christs 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 Gods people.
But it is not sufficient to preach Christ, Necessitie of application in Preaching. 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 Gods people, that they may see their interest in them; and there must be an [Page 118] alluring of them, for to preach, is to wooe. The Preachers are Paranymphi, the friends of the Bridegroome, that are to procure the marriage between Christ and his Church: therefore, they are not onely to lay open the Riches of the Husband, Christ; but likewise to intreat for a marriage, and to use all the gifts and parts that God hath given them, to bring Christ and his Church together.
Preaching of the Law.And because people are in a contrarie 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 owne beggerie and miserie, out of Christ? That he must be had of necessitie, or else they dye 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 stomack despiseth an honycombe: Who cares for Balme, that is not sick? Who cares for Christ, that sees not the necessity of Christ? Thefore we see Iohn Baptist came before Christ, to make way for Christ, to levell the mountaines, to cast downe whatsoever exalts it selfe in man. He that is to preach, must discerne what mountaines there be betweene mens hearts and Christ, and he must labour to discover themselves to themselves, and lay flat all the pride of [Page 119] men in the dust; for, the Word of God is forcible to pull downe strong holds and imaginations, and to bring all into subjection to Christ. And indeed, though a man should not preach the Law; The Law wrapped in the Gospel. yet, by way of implication, all these things are wrapped in the Gospel. What need a Saviour, unlesse wee were lost? What need Christ to be Wisedome to us, if we were not fooles in our selves? What need Christ be Sanctification to us, if we were not defiled in our selves? Wat need he be Redemption, if we were not lost and sold in our selves to Satan, and under his bondage? Therefore, all is to make way for Christ; not onely to open the Mysteries of Christ, but in the opening and application, to let us see the necessitie of Christ. In a word, being to bring Christ and the Church together, our ayme must be, to perswade 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 our selves. Therefore the Gospel is promulgate in a sweet manner; Manner of publishing t [...]e Go [...]pel. 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 Ambassadours beseech you, as if Christ by us did beseech you, &c. This is the manner of the dispensation in the Gospel, even to begge of people that they would be good to their owne soules. Christ (as it were) becomes a beggar himselfe; and the great God of Heaven and Earth begges our love, [Page 120] that we would so care for our owne soules, that we would be reconciled unto him. It was fitter indeed, we should begge of him; it was fit we should seeke to be reconciled to him: but God so stoupes in the dispensation and Ministerie of the Gospel, that he becomes a begger and suter to us, to be good to our soules; as if he had offended us, he desires us to be reconciled: the wrong is done on our part, yet he so farre transcends the doubtings of mans nature, that he would have nothing to cause mans heart to mis-give, no doubts nor scruples to arise; hee himselfe becomes a beseecher of reconciliation, as if he were the partie that had offended. This is the manner of the publication of the Gospel: I doe but touch things, to shew what it is to preach Christ.
Vse.Seeing then of necessitie there must be a dispensation, together with the Gospel; To magnifie this dispensation. let us labour to magnifie this dispensation of Preaching; that, together with Redemption, and the good things we have by Christ, we have also the Standard set up, and the Brazen Serpent lifted up by Preaching the unsearchable Riches of Christ unfolded to us. It is a blessed condition: Let us magnifie this Ordinance, (without disparaging other meanes of Reading &c.) This Preaching is that whereby God dispenseth salvation and grace ordinarily.
God dispenseth the Gospel by men.And God in wisedome sees it the fittest way to dispense his grace to men by men; why?
To trie our obedience.To trie our obedience to the Truth it selfe; he [Page 121] would have men regard the things spoken, not for the person that speaks them, but for the excellencie of the things. If some glorious creatures, as the Angels, should preach to us, we should regard the excellencie of the Preachers, more then the Truth it selfe; we should beleeve the Truth, for the Messengers sake.
And then, To knit man to man. God would knit man to man by bonds of love; now there is a relation betweene Pastor and people, by this ordinance of God.
And then, As fitting our condition. it is more sutable to our condition; we could not heare God speake, or any more excellent creature: God magnifies his power the more, in blessing these weake meanes.
And it is more proportionable to our weakenesse, to have men that speake out of experience from themselves, that preach the Gospel, that they have felt the comfort of themselves; it works the more upon us. Why sinners preach to sinners. Therefore, those that first preached the Gospel, they were such as had felt the sweetnesse of it themselves first. S. Paul, a great sinner out of the Church; and S. Peter, in the Church; he fell, after he was in the state of Grace: that these great Apostles might shew to all people, that there is no ground of despaire, if we humble our selves; if they be sinnes out of the Church, if they be sinnes against the first Table; as Paul, he was a blasphemer; or against the second, he was a persecutor; yet he found mercy, notwithstanding: and for this end he found mercy (he sayth) that he might teach the mercy of God to others, that he might be an example of the mercy of God to [Page 122] others. And so, if we relapse, and fall, let none despaire: Peter, a great Teacher in the Church, an Apostle, see how foulely he fell. Now, when men subject to the same infirmities, shall discover the mercie of God out of the Booke of God, it workes the more upon us.
To have a right esteeme of Gods Ordinance.It is good for us to have a right esteeme of the Ordinances of God, because the prophane heart of man doth thinke it a needlesse matter.
Question.Some are ready to say; Cannot I as well reade privatly, at home?
Answer.Yes: but the use of private Exercises, with contempt of the publike, Private Exercise, with contempt of publike, cursed. they have a Curse upon them, instead of a Blessing. It is with such men as with those that gathered Mannah, when they should not; it stanke: Hath God set up an Ordinance for nothing; for us to despise? Is not he wiser, to know what is good for us, better then we doe for our selves? God accompanies his Ordinance with the presence of his blessed Spirit. The Truth read at home, hath an efficacy; but the Truth unfolded, hath more efficacy. As we say of Milke warmed, Simile. it is fitter for nourishment; and the raine from Heaven hath a fatnesse with it, and a speciall influence, more then other standing waters: so there is not that life, and operation, and blessing, that accompanies other means, that doth Preaching, being the ordinarie meanes, where it may be had.
Object.I, but this Ordinance of God, Preaching, it is only for the laying the foundation of a Church; it is not for a Church, when it is built: then, other [Page 123] helpes, or Prayer, and the like, without this, may suffice.
Those that have such conceits, Answer. they make themselves wiser then the Spirit of God: in S. Paul, Ephes. 4. we see in Ephes. 4. Christ, when he ascended on high, Vse of preaching. he led captivitie captive, he gave gifts to men, some Apostles, some Prophets, some Evangelists, for the edifying and building up of the Church. So that this Ordinance it is necessarie for building up still, and for the knitting of the members of Christ together still: Therefore, that is a vaine excuse.
Oh, Object. but what need much, lesse would fere he turne?
Thus people grow to contemne and despise this heavenly Mannah: Answer. Necessitie of much preaching. but those that are acquainted with their own infirmities, they thinke it a happinesse to have plentie: for, naturally we are dull, we are forgetfull, we are unmindfull; though we know, we doe not remember; and though we remember, yet we doe not minde things: we are naturally weake, and therefore we need all spirituall supports and helpes that may be, to keep the vessell of our soules in perpetuall good case: the more we heare, and know, the fitter we are for doing, and suffering; our soules are fitter for communion with God, for all passages both of life and death: therefore we cannot have too much care this way.
Oh, let us therefore chuse Maries part, the better part, that will never depart from us, and take heed of prophane conceits in this kind; it is to [Page 124] the prejudice of our soules. We must know, that whensoever God sets up an Ordinance, he accompanies it with a speciall blessing▪ And wee are not so much to consider men in it, but consider the Ordinance, which is his, and being his, there is a speciall blessing goes with the dispensation of the Word, by the Ministerie.
Object.Others object, they know it well enough; and therefore they need not to be taught.
Answer.The Word of God preached, it is not altogether to teach us, Religion not easily learned. but (the Spirit going with it) to worke grace, necessarie to strengthen us in the inward man. And those that say they know it enough, deceive themselves, they know it not: Religion is a Mysterie; and can it be learned at the first? There is no▪ Mysterie, but it requires many yeeres to learne: if it be but a handy-craft, men are six or seven yeeres learning it; and is Religion, and the Mysteries and depths of it learned so soone, thinke we? There is a Mysterie in every Grace, (in Repentance, in Faith, in Patience) that no man knowes, but those that have the Graces, what belongs to those Graces. Religion consists not in some parts, and abilities, to speake and conceive of these things; and yet that is hardly learned, being contrarie to our nature, having no seedes of these things: even the outside of Religion, that is the preparative to the inward, there is somewhat to doe, to bring our hearts to these things. But then, Religion it selfe it is a deepe Mysterie, it requires a great deale of learning.
[Page 125]Let us therefore set a price upon Gods Ordinance: there must be this dispensation; Simile. Christ must be preached; Preaching, is the Chariot that carryes Christ up and downe the world; Christ profits not, but as preached. Christ doth not profit, but as he is preached: For, supernaturall benefits, if they be not discovered, they are lost; as we say of Jewels, if they be not discovered, what is the glory of them? Therefore there must be a discoverie by Preaching, which is the Ordinance of God for that end. Whereupon God stirred up the Apostles before, that were the maine converters of the world: they had some Prerogatives above all other Preachers, they had an immediate Calling, Priviledge of Apostles. extraordinarie Gifts, and a generall Commission; in them, was established a Ministerie to the end of the world▪ Christ, when he ascended on high, and led captivitie captive, (he would give no meane Gift then, when he was to ascend triumphantly to Heaven) the greatest Gift he could give, was, some to be Prophets, some Apostles, some Teachers, for the building up of the Bodie of Christ, till we all meet a perfect man in Christ. I will send them Pastours according to my owne heart, sayth God, Ier 3. Ier. 3. It is a Gift of all Gifts, the Ordinance of Preaching; God esteemes it so, Christ esteemes it so, and so should wee esteeme it.
And to adde this further, Experience of the benefit of Preaching. to cleare it from whatsoever may rise up in any mans mind; doe but consider in experience, where Gods sets up his Ordinance, how many soules are converted; [Page 126] some are savingly cast downe, and then raysed up againe; their lives are reformed, they walke in the light, they know whither they goe, they can give an account of what they hold: the state of those that live under the Ordinance of God, is incomparably more lightsome, and comfortable, and glorious, then those that are in the darke, that want it. If we had no other argument, experience is a good argument. Where doth Poperie and prophanenesse reigne most? In those places where this Ordinance of God is not set up; for Poperie cannot endure the breath of the Gospel. Thus we see the necessitie and benefit of Preaching.
But then (in the next place) this Preaching it must be of Christ; Christ must be preached.
Question.But must nothing be preached but Christ?
Answer.I answer, nothing but Christ, or that that tends to Christ: Christ the object of preaching. if we preach threatnings, it is to cast men downe, that we may build them up; if a Physician purge, it is, that he may give Cordials: whatsoever is done in preaching, to humble men, it is to rayse them up againe in Christ; all makes way for Christ. When men are dejected by the Law, we must not leave them there, but raise them up againe: what ever we preach, it is reductive to Christ, that men may walke worthy of Christ. When men have beene taught Christ, they must be taught to walke worthy of Christ, and of their calling; that they may carry themselves fruitfully, and holily, and constantly, every way sutable for so glorious a profession, as the profession of Christian [Page 127] Religion is: The foundation of all these duties, must be from Christ; the graces for these duties, must be fetched from Christ; and the reasons and motives of a Christians conversation, must be from Christ, and from the state that Christ hath advanced us unto; the prevailing reasons of an holy life, are fetched from Christ. The grace of God hath appeared (sayth S. Paul, it hath shined gloriously) teaching us to denie all ungodlinesse and worldly lusts, and to live soberly and righteously and holily in this present evill world. So that Christ is the maine object of preaching. This made S. Paul, when he was among the Corinthians, to professe no knowledge of any thing, but of Christ, and him crucified; to esteeme and value nothing else: he had Arts, and Tongues, and parts, he was a man excellently qualified, but he made shew of nothing in his preaching, and in his value and esteeme, but of Christ, and the good things we have by Christ.
Now Christ must be preached wholly, Christ preached, how. and onely, we must not take any thing from Christ, nor joyne any thing to Christ. The Galatians did but beleeve the necessitie of Ceremonies with Christ, and the Apostle tells them, Yee are fallen from Christ. It is a destructive addition, to adde any thing to Christ: Away with other satisfaction, the satisfaction of Christ is enough; away with merits, the merits of Christ are all-sufficient; away with merit of works, in matter of salvation, Christs righteousnesse is that that we must labour to be found in, and not in our owne; all is but [Page 128] dung and drosse, in comparison of the excellent righteousnesse we have in Jesus Christ. You must heare, and we must preach all Christ, and onely Christ. S. Paul sayth, he was jealous with a holy jealousie over those he taught: why? Lest Satan should beguile them, and draw them from Christ, to any other thing. Why is the Church of Rome so erroneous; but because she leaves Christ, and cleaves to other things? Therefore we must labour to keepe chaste soules to Christ; and those that are true Preachers, and Ambassadours, and Messengers, they must be jealous with a holy jealousie over the people of God, that they looke to nothing but Christ.
Christ must be preached, But to whom? To the Gentiles.
Christ pre [...]ched to the Gentiles.Here lyes the Mysterie, that Christ, who was manifest in the flesh justified in the Spirit, &c. should be preached to the Gentiles. What were the Gentiles? Before Christs time, What the Gentiles. they were Dogges, in our Saviour Christs censure; Shall I give the Childrens Bread to Dogges? Before Christs time, they sate in darknesse, and in the shadow of death: Before Christs time, they were the halt, and the lame, that He, the great Feast-maker, sent to bid come in: they were aliens from the Common-wealth of Israel; without Christ, without God in the world; without God, because they were without Christ. It is not to be imagined, in what misery the poore Gentiles were, before the comming of Christ, except some few Proselytes, that joyned themselves to the Iewish [Page 129] Church; for the Gentiles worshipped Devils: What were all their gods, but Devils? They were under the Kingdome of Satan, when the Gospel came to be preached among them; they were translated out of the Kingdome of Satan, into the blessed and glorious Kingdome of Christ, Coloss. 1. Coloss. 1. Yet we see here, notwithstanding they were such kind of people, the Mysterie of the Gospel is preached to these, to the Gentiles.
It was such a Mysterie, as that S. Peter himselfe, although he were acquainted with it, oft times by Christ, and he might reade of it in the Prophets; yet notwithstanding he was to be put in mind of it, Act. 10. Act. 10. when he was to goe to Cornelius, he saw a Vision full of Beasts, and a Voice saying, Kill, and eate: and indeed, the Gentiles were little better then Beasts; they were esteemed so, before they had the Gospel; and the preaching of it to them, you see it was a Mysterie to S. Peter himselfe.
But, Object. why did God suffer the Gentiles to walke in their owne wayes? Act 14.16. as the Apostle saith, Act. 14.16. Why did he neglect and over-looke the Gentiles, and suffer them to goe on in their owne wayes, so many thousand yeeres before Christ came; were they not Gods creatures, as well as the Iewes?
I answer; Why the Gentiles strayed so long. this is a Mysterie, that God should suffer those wittie people, that were of excellent parts, to goe on in their owne wayes. But there was matter enough in themselves; we need not call God to our Barre, to answer for himselfe; they were malicious against the Light they knew; [Page 130] they imprisoned the light of nature that they had, Rom. 1. as it is Rom. 1. they were unfaithfull in that they had: therefore, besides that it is a Mysterie, God may well be excused. Doe but looke to the judgement that some of the Heathens had of divine things, what reprobate and malicious judgements they had, how basely they esteemed of the Iewes? Tully. the Iewish Nation, sayth Tully, shew how God regards them, in that she hath beene overcome so oft by Nebuchadnezzar, and Pompey, &c. What a reasoning was this? And that proud Historian Tacitus, Tacitus. how scornfully doth he speake of Christians? It is not to be imagined, the pride that was in the Heathens against the Iewish Religion, especially the Christian Religion, how they scorned and persecuted it, in the beginning of it. So you see, in the best of the Heathen men there was matter and ground of Gods just condemning of them: therefore we need not quarrell with God against that.
Object.But here is another Mysterie; Why the Gentiles, being all alike naught, A Mysterie in calling the Gentiles. God should leave the better of the Gentiles, and reveale Christ to the worst? Were not Socrates, and Plato, and such like, more goodly Moralists then the Corinths, & Ephesians? What kind of people were the Corinthians? A proud people, Fornicator, Idolaters, as the Apostle sayth, such were some of you; here is a Mysterie.
Answer.It is Gods soveraigntie, we must let God doe what he will; he will be mercifull to whom he will be mercifull, and he will neglect whom he will, sayth [Page 131] Austin, we must be very reverent in these matters; it is most safe to commit all to God, and usurpe no judgement here; it is a Mysterie: yet there is some satisfying reason may be given, why the Gentiles were called, when Christ came in the flesh, and not before; besides, many Prophesies foretold that it should be so, and some reason may be given why it was so.
Because they were to be incorporate to the Iewes, Why the Gentiles were not called, till Christs comming. to be fellow-Citizens with the Church of the Iewes, they were to be of Gods Household; as it is excellently and largely set down in Ephes. 2. Ephes 2. Now Christ comming, tooke downe the partition- [...]all: Christ is the Center in whom they meet, in whom they are one; therefore they met one with another when Christ came, because he is the Saviour of both; he is the Corner-stone, wherupon both are built: so that now they are fellow-Citizens, since Christ came.
And you see in the Genealogie of Christ, Christ came both of Iewes and Gentiles. he came both of Iewes and Gentiles, as we see in Ruth: Divers of our Saviours Ancestors, they were Gentiles as well as Iewes; to shew, that he that came of both, he came to be the Saviour of both. But it is the safest (as I said before) in these Quaere's, to rest in the wise unsearchable dispensation of God; and rather be thankfull, that God hath reserved us to these times, and places of knowledge, then to aske why our fore-fathers did not know Christ. Double Spring of the Gospel. We enjoy a double Spring of the Gospel, and the benefits of it. First, we were delivered from Heathenisme: what kind of people [Page 132] were we in Iulius Caesars time? barbarous people. And after when Poperie came in, God delivered us from that; there was a second Spring. Yet how few give God praise, that hath had mercie on us Gentiles, that hath delivered us from Gentilisme and from the darkenesse of Poperie? but we grow wearie of Religion, as they did of Manna.
What use to make of the Gospel.Let us therefore make good use of it, that God hath beene mercifull to us Gentiles, in these later times. And let us that are borne in the precincts of the Church, helpe our faith in the time of temptation this way: Certainely, God meanes well to my soule; I might have beene borne before, in times of ignorance, and places of ignorance, and never have heard of Christ: but I have beene baptized, and admitted into the Church; and by that, there is an Obligation; before I understood my selfe, I was bound to beleeve in Christ; God was so carefull of my soule, when I understood nothing, that there should be a Bond for me, to beleeve in Christ: if God had not meant well to my soule, I should not have lived so much as to heare of the Gospell. Thus we should gather upon God, as the woman of Canaan did upon our Saviour Christ, and fight against all distrust, and unbeleefe, and all temptations of Satan, that present God as though he cared not for us: there cannot be too much art, and skill, to helpe our Faith this way.
Againe, the Gentiles have now interest in Christ, since the comming of Christ, and not before; it is a Mysterie: it were not a Mysterie, if the Gentiles [Page 133] had had interest in Christ, and beene within the Pale of the Church before.
There are severall degrees of the dispensation of salvation. Severall degrees of the dispensation of salvation. There is first, the ordaining of salvation; that was, before all Worlds. And then the Promise of salvation; that was, when Adam fell. Then, there is the procuring of salvation promised; that was by Christ, when he came in the flesh. Then, there is the promulgation, and enlarging of salvation to all people; this was, after Christ was come in the flesh. Then, there is the perfect consummation of salvation, in Heaven. Now the execution of the Promise, and the performance of all good concerning salvation, it was reserved to Christs comming in the flesh; and the enlargement of the Promise to all Nations, was not till then. I doe but touch this to shew, that God hath had a speciall care of this latter Age of the World. Some account the fi [...]st Age of the World, to be a Golden Age; the next, Silver; and then, an Iron Age: but indeed, we may invert the order; we live in the Golden Age, the last Ages, when Christ was manifested: What is the glory of times, and places? The manifestation of Christ. The more Christ is layd open with his unsearcheable riches, the more God glorifies those times, and places; and that is the Golden Age, where the Gospel is preached.
Therfore, we cannot be too much thankfull for that wondrous favour that we have enjoyed so long time together, under the glorious Sun-shine of the Gospel.
[Page 134] Ground of enlarging the Gospel to other people.Hence we have a ground likewise of enlarging the Gospel to all people, because the Gentiles now have interest in Christ; that Merchants, and those that give themselves to Navigation, they may with good successe carry the Gospel to all people: There are none shut out now, since Christ, in this last Age of the World; and certainely, there is great hope of those Westerne people. We see the Gospel hath imitated the course of the Sunne; The Sunne of Righteousnesse hath shined like the Sun in the Firmament: the Sunne begins East, and goes to the West; so the Gospel, it began in the Easterne parts; it hath left them, they are under the Turkish barbarous tyrannie at this time; the Gospel is now come to the Westerne parts of the World: For, Christ will take an holy state upon him, and will not abide long where he is dis-esteemed, where the Gospel is under-valued, and blended with that which is prejudiciall to the sinceritie of it, when there is little care had what men beleeve: The state of the Gospel, and Truth, is such, that if it be mingled over-much with Heterogeneall stuffe, it over-throwes it; and Christ will not endure this indignitie. Therefore, let us take heed, that we keepe Christ and his Truth with us exactly; and let us take heed of sinning against the Gospel, if we would have it stay with us; especially, of sinnes immediatly against the Gospel: Sinnes against the Gospel. as for instance;
Superstition.Take heed of joyning Superstition and Popish ▪ trash with it, or the like, that will cat out the very [Page 135] heart of the Gospel, and sets up man in the place of Christ. Decay in love.
Againe, take heed of decaying in our first love: We see God threatneth the Church of Ephesus, for not cherishing and maintaining her first love; that he would remoove not onely the Gospel, but the Candlestick, the Church it selfe; for securitie in abundance and plentie, and decay in her first love, God threatneth, that he will scatter the Candlestick, the Church it selfe, into forraine places.
Againe, Vnfruitfulnes. a sinne against the Gospel, is unfruitfulnesse under it: When men shall have the blessed influence of the Gospel, the Soule-saving Truth, the good Word to be long among them; and to be as barren under it, as if they were Pagans: For the Gospel to have no more power over our soules, then if we had no Gospel at all: That there is no difference betweene us and Heathens, in regard of our conversations: To goe no further then they; nay, not so farre in honestie, and justice, and sobrietie: Let us take heed of these and the like sinnes against the Gospel. And I say, it should be a ground of labouring the conversion of those that be Savages, be they never so barbarous, to labour to gaine them to Christ. Hinderances to the conversion of Pagan. There are indeed some hinderances: there be Iannes and Iambres among them, instruments of the Devil, to keepe them in blindnesse and ignorance; and then custome, that they are bred in, (which prevailes most with the sorriest people) for ignorant people, that have their wits determined to one way [Page 136] they are so strong in it, as they are not to be untaught; as it is hard to teach a Beast, because he is taught to goe one way, for want of varietie of conceptions, being void of reason: now, people by nature are little better then Beasts; therefore they are so fixed and determined in that way they are brought up in, and are so settled by the Devill and those Priests among them, and by the tyrannie of those that have come among them, the Spaniards, &c. that hath hindred their conversion much: yet take them as bad as they can be, God hath a time for them. What were wee of this Nation sixteene hundred yeeres agone? There is a fulnesse of the Gentiles to come in; and certainely, it is not yet come, fully: For, it is probable, nay, more then probable, that there are some people that never had the Gospel; and the fulnesse of the Gentiles must come in, before the other Mysterie of the calling of the Iewes. I speake it, to encourage those that have interest that way, not to take violent courses with them. There is nothing so voluntarie as Faith; it must be wrought by perswasions, not by violence: and there is a ground of encouragement hence, that since the comming of Christ, there is a libertie for all Nations to come in, Christ must be preached to the Gentiles.
Gospel preached, the excellencie of a Nation.To conclude this point; let us consider, that we are those Gentiles, that have enjoyed this preaching of Christ; and it is the glorie of our Nation: it is not our strength, or riches, or any ornament above others, that sets us forth so much [Page 137] as this, that we have the Gospel preached among us, that these blessed streames runne so plentifully every where among us. Let us labour to value this inestimable benefit: Where the Gospel is not preached, there the places are Salt-pits, despicable places, whatsoever they are else, as it is in Ezechiel; they are under the Kingdome of Satan: it is the glory of a Nation, to have the Truth among them. The glory of Israel was gone, when the Arke was taken: the Religion and Truth we enjoy, it is our Arke; our glory is gone, if we part with that. Therefore, whatsoever God takes from us, let us desire that he would still continue the Gospel of Truth; that he would still vouchsafe to dwell among us, and not leave us. What were all things in the world besides, if we had not the blessed Truth of God? we must leave all ere long. Therefore let us labour to have the eyes of our understanding enlightened, to conceive aright of the difference of things, and to value our selves by this, that Christ is manifested to us; and thereby we have interest in Christ, more then by any interest and part and portion in the world besides: for then Christ will delight to be with us still, when we make much of him, and esteeme, and prize, and value him.
Beleeved on in the world.
After preached to the Gentiles, Christ beleeved on in the world. he joynes, Beleeved on in the World; to shew, that Faith comes by hearing. Indeed, preaching is the Ordinance of God, sanctified for the begetting of Faith, for the opening of [Page 138] the understanding, for the drawing of the wil and affections to Christ. Faith the marriage of the soule to Christ. Faith, is the marriage of the Soule to Christ: now, in marriage there must not be a mistake, and error in the person; for, then it is a kind of nullitie. Now, that the person to whom we are to be marryed by Faith, may be knowne to us, there is an Ordinance of Preaching set up, to lay open our owne beggery and necessitie, what we are without him, and to open the Riches of our Husband, the Nobility, and Priviledges, and whatsoever is glorious in Christ, that the Church may know what a kind of Husband she is like to have. Rom. 10. In Rom. 10. you have the Scala-Coeli, the Ladder of Heaven, Ladder of Heaven. as a good old Martyr called it, and we must not presume to alter the Staves of that Ladder: How can they call upon him, in whom they have not be [...]eeved; and how shall they beleeve, without a Preacher; and how shall they preach, unlesse they be sent? Here is Preaching, and Beleeving; and then Prayer. There are some that are bitter against this Ordinance of Preaching, and advance a [...]other excellent Ordinance of Prayer, to the disparagement of this; if they would joyne them both together, it were well▪ You see what the Apostle sayth; How shall they call upon him, in whom they have not beleeved; and how shall they beleeve without a Preacher? without this Ordinance of Preaching: Shewing, that we cannot have the Spirit of Prayer, without Faith; nor Faith, without Preaching. And the Wise man saith, He that turns his eare from hearing the Law, (under what pretence soever) his prayer shall be abominable. The prayers of such [Page 139] men, that would crie downe this Ordinance, how are they like to be accepted? they are abominable. We see here, the Apostle sets them downe in this degree, Hearing, and Beleeving, and Prayer; and here in this place, Preaching goes before Beleeving.
Therfore the Gospel unfolded, is called the Word of Faith, because it begets Faith, God by it works Faith; and it is called the Ministerie of Reconciliation, because God by it publisheth recōciliation. As preaching goes before beleeving, so it is the blessed instrument, by reason of the Spirit accompanying of it, Difference betweene Gods and mens proclamations. to worke Faith. In the Ministerie of the Gospel, there is not only an unfolding of the excellent things of Christ, but there is grace given by the Spirit, to beleeve: And herein this publication & proclamation differs from all other publications in the world; men may publish & proclayme what they would have, but they cannot give hearts to beleeve it: but in the blessed promulgation and publishing of Divine Truths, there is the Spirit of God accompanying it, to work what it publisheth; it opens the Riches of Christ, and offers Christ, and Christ is given to the heart with it; it publisheth what is to be beleeved and known, and it alters our courses; together with it, there goes a power (the Spirit cloathing the Ordinance of Preaching) to doe all. Therefore it is called the Ministery of the Spirit; why? because what is published in the preaching of the Word, to those that belong to God, it hath the Spirit to convey it to the soules of Gods people. Therefore he sayth here, first preached, and then beleeved.
[Page 140] Enemies to preached [...] to salvation.Therefore, those that are enemies to this Ordinance of God, they are enemies of the Faith of Gods people, and by consequent enemies of the salvation of Gods people. But the more the proud and haughty Atheisticall heart of man riseth against it, the more we should thinke there is some divine thing in it; it must needs be excellent, because the proud heart of man stomacks it so much: we see here, it is the meanes to worke Faith. Therefore as we esteeme Faith, and all the good we have by it; let us be stirred up highly to prize a [...]d esteeme of this Ordinance of God. So much for the coherence, or connexion, Preached to the Gentiles: and then,
Beleeved on in the World.
For the word themselves, we see here first, that Christ, Christ must be beleeved on. as he must be unfolded in preaching, so he must be beleeved on.
Because the dispensation Ministeriall, is not enough, unlesse there be an applying grace in the heart; and that is a spirit of Faith, whose propertie is, Faith the grace of application. to make peculiar that that is offered: There is a vertue of application, in this grace of Faith; where there is a giving, there must be a receiving, or else the gift is uneffectuall. Christ is the Garment of the Soule, he is the foundation, and food, &c. As I said before, he is our Husband, we must give our consent; beleeving, is a spirituall marriage: in marriage, there must be a consent; this consent, is Faith; that makes up the Bond betweene Christ [Page 141] and the beleeving soule. Therefore, of necessitie there must be Faith; all else, without beleeving in Christ, is nothing. Faith is the meanes of making Christ our owne, and no other thing whatsoever.
The Papists have ridiculous meanes, Popish meanes of applying Christ, ridiculous. that they understand not themselves, nor any body else; they make the Sacrifice of the Masse, a meanes to apply Christ, and other courses: but the Ministeriall meanes to apply Christ, is the preaching of the Gospel, and Faith, that is wrought by the Ministerie of the Gospel; and there is no other way of application, by the Masse, or any such thing. Christ without Faith doth us no good; in Heb. 4. Heb. 4. The Word that they heard, did not profit them, because it was not mingled with Faith: The Word of God, the Gospel, it is the power of God to salvation; but it is to all that beleeve: whatso [...]ever good Christ doth to us, he doth it by Faith. It is a rule in Divinitie, and it is to purpose, in the deciding some controversies, that a spirituall benefit, not knowne and applyed, is a nullitie; because God intends all, whatsoever we have to be opened to us, and applyed, that he might have the glory, and we the comfort. We see the excellencie, and necessarie use of this Grace of Faith.
How is Christ to be beleeved on? Christ must be beleeved on.
We must rest upon no other thing, either in our selves, Onely. or out of our selves, but Christ onely. In Poperie they have many other things to rest on, & their Faith being corrupt, all their obedience [Page 142] likewise is corrupt, that springs from it. They dishonor Christ, to joyne any thing in the world with him. The Apostle is wondrous zealous in this, to have nothing joyned with Christ: as in Galat. 5. Galat 5. If ye be circumcised, Christ shall profit you nothing: onely Christ must be beleeved on, in matter of salvation.
Wholly.And whole Christ must be received: beleeving is nothing but a taking or receiving of Christ, as a Lord and as a Saviour; as a Priest, to redeeme us by his blood; and Christ, as a King to governe us: we must take whole Christ.
W [...] see what manner of Faith is in most men; that snatch out of Christ what they lift, to serve their owne turne: as he dyed for their sinnes, so they are glad of him; but as he is a Lord, and King to rule and governe them, so they will have none of him; but, turne the grace of God into wantonnesse. But Christ, as we must rest and rely on him onely, so we must receive him, and beleeve on him wholly.
Christ the maine object of Faith.Now Faith lookes upon Christ, as the maine object of it, as it justifieth, the same Faith, it looks upon the whole Word of God, as a Divine Truth revealed: but for the maine worke of it, it looks upon Christ; Simile. Christ is the Jewel, that this Ring of Faith doth inclose: and as the Ring hath the value from the Jewell, so hath Faith from Christ. In the maine point of justification, and comfort, Faith layes hold upon Christ, for mercie: for the distressed afflicted soule, it looks first of all, to comfort, and peace, and reconciliation: [Page 143] therefore it lookes first to him that wrought it, that is, Christ. Now, the same Faith that doth this, it beleeves all Divine Truths, the Threatnings, and Precepts, &c. Faith chuseth not its object, to beleeve what it lists; but it carryes the soule to all Divine Truths, revealed: but, when we speake of justifying Faith; then Christ, and the Promises, and the mercy of God in Christ, is the first thing that the soule lookes unto.
Christ is the first object of Faith, before any benefit or gift that we have from him; first, we must receive Christ, before we have any grace, or favour, or strength from him: And a sanctified soule lookes first to Christ, to the love of Christ, to the person of Christ, Faith lookes first on Christs person. and then to his goods and riches. As one that is marryed, she regards first the person of her Husband, and then lookes to the enjoyment of his goods, and inheritance, and Nobilities; or else it is no better then a Harlots love. So Faith lookes to the person first; it knits us to Christ, to be in love with, and to embrace Christ; and then, it lookes to all the good things we have by him: for he never comes alone, there is a world of good things in him; all that tends to grace and glory: yet it is the person of Christ, that the soule of a Christian principally lookes to; other Divine Truths are the object of Faith, to direct and sway our lives: yet notwithstanding they are not the object of Faith, when we looke for comfort, for forgivenesse of sinnes, and reconciliation with God; then, it lookes to Christ especially.
[Page 144] Christ chiefely to be preached and heard.Therefore, we that are Ministers of the Gospel of Christ, should especially looke to unfold the riches of Christ; and those that are Gods people, should especially desire to have Christ unfolded, and the riches of Gods love in Christ. The soule that ever found the sting of sinne, the conscience that ever was awakened, to feele the wrath of God, it accounts nothing so sweet, as Evangelicall Truths; those things that concerne his Husband, and Saviour. A carnall man loves to heare morall points wittily spoken of, as delightfull to his eare; but the soule that understands it selfe, what it is by nature, that ever felt in any degree the wrath of God for sinne, of all points, it desires most to heare of Christ, and him crucified. Therefore, we may judge our selves by our eares, of what temper our soules are; for, the eare tastes if speeches, as the mouth doth meats, as Iob sayth.
Beleeved on in the world.
What meant here by world.By world, especially here in this place, is meant the world taken out of the world, the world of elect. There is a world in the world, as one saith well, in unfolding this point, as we see, man is called a little world, in the great world. Christ was preached to the world of wicked men, that by preaching a world might be taken out of the world, which is the world of beleevers. Hence we may cleare our judgements in that point, that when Christ is said to redeeme the world, it must not be understood generally of all mankind: we see here, the world is said to beleeve in Christ; did all mankind beleeve in Christ, was there not a world of unbeleevers?
[Page 145]We see here Christ beleeved on in the world; the World that was opposite, that were enemies, that were under Satan. Against despaire. Who shall despaire then? Therefore, let us conceive well of Christ. Why was he manifest in the flesh, and why is there an Ordinance of Preaching? Wherefore is all this, but that he would have us beleeve, be our sinnes what they will? Put the case, that there were a world of sinne in one man, that one man were a world of naughtinesse; as in some sense, S. Iames saith, there is a world of wickednesse in the tongue; if in the tongue, much more in the heart, which is the sink of wickednesse. But put the case, there were a world of wickednesse in one man; what is this, to the satisfaction of God manifest in the flesh, and to the infinite love of God, now pacified in Christ, looking upon us in the face of his beloved Sonne? You see here, Christ is beleeved on in the world: Doe but consider what is meant by the world in Scripture, how it is set downe to be in an opposite state to Christ; and looke to the particular state of the Gentiles, that are said to be the world; what wretched people were the Corinthians, before they beleeved; and the Ephesians, and the rest?
Let no man therefore despaire; Conversion of Savages. nor (as I sayd before) let us not despaire of the conversion of those that are Savages in other parts; how bad soever they be, they are of the world: and if the Gospel be preached to them, Christ will be beleeved on in the world Christs Almightie power goeth with his owne Ordinance, to make it effectuall: [Page 146] since the comming of Christ, the World lyes before Christ, as beloved of him, some in all Nations. The Gospel is like the Sea; what it loseth in one place, Simile. it gaineth in another: so the Truth of God, if it lose in one part (if it be not respected) it gets in another, till it have gone over the whole World.
Of the Iewes.And when the fulnesse of the Gentiles is come in, then comes the conversion of the Iewes. Why may we not expect it? They were the people of God. We see Christ beleeved on in the World: we may therefore expect, that they shall also be called; there being many of them, and keeping their Nation distinct from others.
Beleeving in Christ, a Mysterie.Now I shall shew how this is a Mysterie; Great is the Mysterie of Godlinesse, Christ beleeved on in the World: This is a great Mysterie to joyne these together; The World, and Beleeving: it is almost as great a Mysterie, as to joyne God and man together; a Virgin, and a Mother: to bring an Vnbeleeving rebellious heart (such as is in the world) and beleeving together, it is a great Mysterie, in divers considerations.
In respect of the world.First, if we consider what the World was; an opposite, and enemie to Christ; and under his enemy, being slaves to Satan, being Idolaters, in love with their owne inventions, which men naturally dote on. Here was the wonder of Gods love, and mercy, that he should vouchsafe it to such wretches. We may see by S. Pauls Epistles, what kind of people they were, before they embraced the Gospel. Here was Gods wondrous [Page 147] dignation, that God should shine upon them that sate in darkenesse, and in the shaddow of death; that were abused by Satan, at his will: That the World, that is, all sorts of the World, from the highest to the lowest, should at length stoupe to the Crosse of Christ: That the Emperours should lay their Crownes at Christs feet; as Constantine, and others; Christ at length subdued the Roman Empire it selfe to the Faith: That the Philosophers of the World, that were witty, and learned, should at length come to embrace the Gospel; for divers of the Fathers were Philosophers before: That men of great place, of great parts, and learning, and education, and breeding, should denie all, and cast all prostrate at the feet of Christ; for these to be overcome by plaine Preaching, for meanenesse to overcome mightinesse, for ignorance to overcome knowledge; yet notwithstanding, these great and wise men of the World were overcome by the Gospel.
It was a Mysterie, that the World should beleeve; if we consider (besides their greatnesse and wisedome) the inward malicious disposition of the World, being in the strong mans possession: for these men to beleeve the Gospel, surely it must needs be a great Mysterie.
Againe, Those that carryed the message. if we consider the parties that carryed the Gospel, whereby the World was subdued; a companie of weake men, unlearned men, none of the deepest for knowledge; onely they had the Holy-Ghost, to teach and instruct, to strengthen and fortifie them, (which the World tooke no [Page 148] notice of) men of meane condition, of meane esteeme, and few in number. And these men they came not with weapons, or outward defence, but meerely with the Word, and with suffering▪ their weapons, were nothing but patience, and Preaching, offering the Word of Christ to them, and suffering indignities, as S. Austin sayth; the World was not overcome by fighting, Aug. but by suffering: So the Lambes overcame the Lyons, the Doves overcame the Birds of prey, the Sheep overcame the Wolves. I send you (sayth Christ) as Sheepe among Wolves: and how? by nothing but by carrying a Message, and suffering constantly and undauntedly, for going with their Message; for they had cruell bloody Lawes made against them, that were executed to the utmost: yet by these meanes they overcame; by Preaching, and sealing the Truth that they taught by suffering: a strange kind of conquest. The Turks conquer to their Religion, but it is by violent meanes; it is a Religion of blood: but here (as I sayd) meanenesse overcame greatnesse, ignorance overcame learning, simplicity overcame pride, basenesse overcame glory; a Mysterie, in this respect.
In respect of the Truth they taught.Againe, if wee consider the Truth that they taught; being contrarie to the nature of man, contrarie to his affections; to enforce selfe-denyall to men, that naturally are full of selfe-love, that make an Idoll of their wit, and will: for them to come to be taught to be fooles, in respect of wit, and to resigne up their wills to [Page 149] the will of another: for these men to beleeve things, that are above beleefe to carnall men, as St. Austin observes, Aug. it was the wonder of the world; what a kind of doctrine was this, to win such entertainment in the world as it did? yet it did make men denie themselves, denie their wits, their wills, their goods, their lives: Therefore, in this respect, it was a great Mysterie, that Christ should be beleeved on in the World.
Againe, In respect of the suddennesse. if we consider another circumstance, it addes to the Mysterie, that is, the suddennesse of the conquest; the world was conquered to the Faith and obedience of Christ. In a short time after Christ, one man, S. Paul, spread the Gospel almost all the world over; he conquered almost all the world, he spread the savour of the Gospel like Lightning, suddenly, and strongly; because there was an Almighty Power and Spirit accompanying the glorious Gospel: and thereupon it came to be thus effectuall with the world.
Againe, In respect of Christ. it is a wonder, in respect of Christ, whom the world beleeved on. What was Christ? Indeed, he was the Sonne of God, but he appeared in abased flesh, in the forme of a servant: he was crucified; and for the proud world to beleeve in a crucified Saviour, it was a Mysterie.
Lastly, In respect of Fa [...]th. it is a great mysterie, especially in respect of Faith it selfe; Faith being so contrarie to the nature of man For the heart of man, where Faith is wrought, to go out of it selfe, and to embrace a beginning, and Principle, and rising of life, from another; to seeke justification and salvation, [Page 150] by the righteousnesse and obedience of another: for the proud heart of man to stoupe to this, to acknowledge no righteousnesse of its owne to stand before the Tribunall of God, but to have all derived from Jesus Christ; to fetch forgivenesse of sins out of the death of another, to wrap it selfe in the righteousnesse and obedience of Christ, given of God for it; the heart of man, without a supernaturall worke of the Spirit to subdue it, will never yeeld to this, because proud flesh and bloud will alway have somewhat in it selfe to dote upon, and to set it out before God; and when it finds nothing in it selfe, then it despaires: for the heart of man thus to goe out of it selfe, and rely onely upon the righteousnesse of Christ, not having its owne righteousnesse; this is the greatest Mysterie. Especially for a guiltie Soule, that hath its eyes opened, to discerne of its owne estate; for a conscience awakened, to trust in God, being a holy God, a just God: for these two to meet together; God, and a doubting, galled, misgiving conscience, fore-casting the worst: for such a conscience to find peace, by this act of Faith casting it selfe upon Christ; this is more then can be done by any power of nature.
Faith altogether above nature.There is somewhat in nature, for all legall obedience; man naturally hath some seedes, to love his Parents, to hate Murther, and the like: but to go out of himselfe, and cast himselfe upon Gods love, and mercy in Christ, there is no seeds of this in nature, but all against Faith in Christ: [Page 151] oft times, when a man is cast downe, all in the world seemes to make against him; and then for a man to have his heart raysed up by an Almightie power, to beleeve; certainely, this must be a Mysterie: I say, when all makes against him, his Conscience makes against him, and the Judgement of God against him, and Satans temptations against him, all the frame of things present seemes to be against him, God himselfe oft times seemes to be against him, to be an offended God, justly offended with his sinnes; for the soule in this case to cast it selfe upon God, in Christ, there must needs be a hidden and excellent deepe worke on the soule: This is the greatest Mysterie, the greatest difficultie is in this branch; considering, how contrarie to the heart of man Faith is.
Let us take heed of shallow conceits of Faith; To have high conceits of Faith. as if it were an easie common universall grace, to beleeve: No, beloved; it is a supernaturall powerfull worke. Saint Paul sets it out divinely, Ephes. 1.18. and largely, in Ephes. 1.18. Hee calls it, the Mightie power of God: it requires not onely a Power, but an Almighty Power, to rayse the heart of man to beleeve. For, even as the worke of Redemption, Redemption a greater worke then Creation. by Christ, is a greater worke in it selfe, then the worke of Creation; For Power. so also the worke of Conversion, though they be all one to an infinite Power, yet the thing it selfe is more difficult, to make the heart of man to beleeve, then to make a world of nothing: for, when God made the world, [Page 152] there was nothing to oppose, there he had to doe with simple nothing; but when God comes to make the heart beleeve, he findes opposition and rebellion, he finds man against himselfe, he finds the heart and conscience against it selfe, he finds opposition from Satan, that helps mans distrustfull heart; then all meet together, afflictions, the sense of Gods anger, and mans guiltie conscience: now to make such a man beleeve, is more then to create a world▪
For mercie.And as God shewed more power, so he shewed more mercy in the worke of Redemption, then in the Creation. In the Creation, there he did good to a good man; Adam was created good, and he should (had he stood) have continued in a good condition: but in the worke of Redemption, God doth good to evill men; God transcends in his love, because the glory of his mercie reignes in the worke of Redemption: so that the power, and wisedome, and mercie, being greater in the worke of Redemption, it requires a more super-natural power in the soule to apprehend this, then any other Truth; as the worke in Redemption is more glorious, so the Divine grace and vertue in the soule, that makes use of this, (which is Faith) it must be more excellent then all other Graces whatsoever. And as it must be God, that must save and redeeme us, so it must be God that must peswade the heart of this: as Christ, who is God, must performe the worke of Redemption; so it must be God the Holy-Ghost, that must perswade the heart, that God loves it so much, and [Page 153] raise the heart to apprehend it, and make use of it; no lesse power will doe it. Let us (I say) have great conceits of this excellent grace of Faith; All men have not Faith: it is a rare grace, a rare jewell. When Christ comes, shall he find Faith in the world? Certainely, it is a Mysterie, for a man to beleeve in Christ; for a naturall man to be brought to rely upon Christ; To you it is given to beleeve, sayth the Apostle: he might well say, it is given, it is no ordinarie gift neyther. Therefore let us pray with the Disciples, Lord increase our Faith; and with the poore man in the Gospel, Lord, I beleeve, helpe my unbeleefe.
The next thing I will touch, Faith put for all graces. shall be this; That Faith is put here for all graces. Here, in these six Clauses of this great Mysterie of Godlinesse, there is onely this one that is within us; God manifest in the flesh, justified in the Spirit, seene of Angels, preached to the Gentiles, received up in glory; these are all without us: but this one, beleeved on in the world, that is onely within us, and it is set downe in stead of all, and indeed so it is; for it drawes all other graces after it, it enlivens and quickens the soule, it is the spri [...]g of spirituall life in us, it is the first grace of all: There are some degrees of the Spirit (perhaps) before it, but all graces have their quickening from Faith; it infuseth supernaturall vigour into all the parts and powers of the soule, and into all graces whatsoever. Where Christ is beleeved on in the world, all followes, love and patience, and courage, and fortitude, whatsoever; as we see in [Page 154] Heb. 11. Heb. 11. By Faith they had a good report: they had a good report for patience, and for courage, and other good workes; but, all these came from Faith: therefore, by Faith they had a good report. Therefore the acting of all other Graces, it comes from Faith: By Faith, Enoch walked with God; by Fa [...]th, Noah and Moses did so, and so; signifying, that Faith is the ground of all. Faith it fetcheth spirituall life from Christ; for all, whatsoever is good; it knits us to the spring of life Christ; Vnbeleefe the sinne of Adam. it is the grace of union. Even as Satan by unbeleefe, did infuse all his poyson at the first; for, by making our first Parents stagger in the Word of God, came sinne; so by Faith all obedience comes; all have their rising and beginning from Faith.
Encouragements to beleeve, are from Christ.As it drawes spirituall life from Christ, so the encouragements are by Faith, to all other graces whatsoever, for patience, and love, &c. Faith must set before them the object, and the reasons from the glory to come, from the love of God in Christ, when Faith propounds all this, then it stirres and quickens all graces: Faith yeelds strong reasons, and discourse, to stirre us up to whatsoever is necessarie. Why do I hope for the glory to come? I beleeve it first. Why doe I love God? I beleeve he is my Father, in Christ; all have strength from Love, and that from Faith: unlesse I beleeve that God loves me in Christ, I cannot love him; unlesse I love him, I can expresse no vertue for him, no patience, no good worke: so it puts life into all; therefore, it is here put for [Page 155] all, beleeved on in the World. It should stirre us up to make much of this Faith, above all graces to desire it.
And being a Mystery, Trials of Faith. and so excellent a grace, we had need to discerne whether we have it, or no; therefore I will touch a few evidences, some of them out of the Text.
First, How it is bred. if you beleeve, it comes usually after Preaching: We see here, Preached to the Gentiles; and then, Beleeved on in the World. Whence came thy Faith? If not by the Ordinance of God, thou mayest expect it to be a bastard Faith, it hath not a right beginning; especially, if it be joyned with contempt of Gods Ordinance, it is no Faith, but a presumptuous conceit; Preaching, and Beleeving, here goe one after another: Therefore, examine how thy Faith was wrought in thy heart.
Againe, By Conflict. (as I sayd) Faith being a Mysterie, in regard of such a world of opposition betweene the heart of man, and Christ, Satan helping the unbeleeving heart; here must needs be a strife and conflict with Faith. Therefore, those men that never had conflict with their owne unbeleeving heart, that never had conflict with Satans temptations, they never had Faith: for, it is a Mystery to have Faith; it is with opposition, and conflict; no grace hath the like conflict, and opposition from Satan: for Satan aymes, in all sinnes, to shake our Faith and affiance in Gods love: As God aymes at the strengthening of Faith above all; so the Devill hates it, above all▪ [Page 156] and in all temptations whatsoever, he aymes to shake our Faith at the last. Therefore, there must needs be opposition to our selves, and our owne doubting nature, and to Satans temptations, and to the course of things, that sometimes are cleane opposite to a man: for a sinner to beleeve the forgivenesse of sinnes, for a miserable man to beleeve glory in the world to come, for a dying man to beleeve life eternall, for a man tumbled into the Grave, to beleeve that he shall rise from the dead; if there be no conflict with these things, so opposite to Faith, there is no Faith.
By what it workes.Then againe, in the third place, it is the spring of all obedience; the Apostle calls it, the obedience of Faith, Rom. 1. Rom. 1. All preaching is for the obedience of Faith; obedience of Faith, brings obedience of life, and conversation. Examine thy selfe therefore, by the course of thy obedience; by that that comes from Faith, see what it workes in thy soule, in thy life, and conversation. And here I might be very large: for, where Faith is,
Peace.First of all, (after it hath beene a meanes to justifie, to lay hold upon the all-sufficient righteousnesse of Christ, to stand betweene God and us, to cloath and cover our soules, then) it pacifieth the conscience; Being justified by Faith, we have peace with God, through Iesus Christ our Lord. Faith hath a quieting power; it quiets the soule, because it propounds to the soule a sufficient satisfaction in God-man; it propounds to the soule [Page 157] Christ sealed by God the Father; having done all that is necessary to salvation, it sets downe the soule: for he was God, and therefore able; and man, and therefore willing to save. Faith sets Christ as wooing us first, in his Ministers inviting us, alluring us, commanding us, removing objections from our unworthinesse; Come unto me all ye that are wearie, and havie laden: and objections from our want of any goodnesse; Come, and buy without Money, the all-sufficiency of Christ. Hereupon Faith comes to quiet the soule, in the sweet course that Christ takes to bring the soule to him, being so able and willing, and shewing his willingnesse by all means, that may procure love, that the soule may rest without doubting. Sayth the soule, Surely Christ intends well to me being so able, God in the flesh, and setting up an Ordinance, a Ministerie, whereby he invites me, and allures me, and commands me; and then also I have examples before me, of wicked men that have beene converted: hereupon the soule comes to be at rest; Faith hath a quieting power.
And then againe, Altering the course. there is presently an alteration of the course; Iordan goes backward; there is a turning of a man wholly: for, Faith is a turning of the soule cleane another way; it turns the soule from the world to God, and Christ; from the present evill world, to a better world. We see, as soone as Zacheus beleeved, his thoughts were altered, his esteeme of the things of this life was altered; halfe my goods I give to the poore. We see, in the Acts of the Apostles, as soone as they beleeved, [Page 156] [...] [Page 157] [...] [Page 158] they burned their Bookes. As soone as a man beleeves in Christ, downe goes the esteeme of the world, and all worldly things whatsoever, because he sees a higher excellency in Christ. The poore Gaoler, when he had mis-used the Apostles, as soone as he beleeved, we see how he neglects all, and makes a Feast for them presently. As soone as Faith enters into the soule, there is a meane and base esteeme of all things, Esteeme. and a high esteeme of Christ; All is dung, in comparison of Christ: There is a change of the soule; and an esteeme, that goes before that change. We worke, as we esteeme, as soone as we beleeve, we esteeme Christ, and the things of a better life, above all other things: And thereupon goes the whole soule, and the bent of it, that way, (though with some conflict.) We see in the Epistles of Saint Paul, before those men beleeved in Christ, the Ephesians, the Colossians, the Romanes, &c. what wicked people they were before, and how they were changed, as soone as they beleeved, then they were Saints.
Prevailing.Againe, where this Faith is, it is a triumphing, a conquering grace, a prevailing grace; it overcomes the world, and whatsoever is opposite: for, it sets before the soule greater things then the world can. The world presents terrors; what are these, to the glorie that shall be revealed? The world sets out pleasures, to allure us; and profits, and favours; and this, and that: but what are all these, to the favour of God in Christ; what are they, to Heaven? What can the world set before [Page 159] the soule of a beleever, that is not beneath? Faith can rayse the soule above all worldly things; it subdues the naturall doubts and loves, the feares of troubles and cares for the world; and all the affections that were before ruling in the soule, Faith comming into the soule, subdues all to it selfe, and makes them all serviceable. Thus it prevailes; if not at the first, yet in the continuance of time, it prevailes by little and little, in the hearts of all beleevers. It is a victorious grace, as we see in Moses, and Abraham, &c. how it prevailed against all obstacles whatsoever. How many discouragements had blessed Abraham to leave his fathers house, and to goe he knew not where; and after to sacrifice his sonne? Yet Faith overcame all. So Moses, to leave the Court, and to cleave to a despised people; what a worke of Faith was there? Faith is victorious. Therefore, when people are drawne away with any thing; that the lookes of any man skares them; that the very noise of danger affrights them, when the hope of any rising will make them warpe, to doe any thing; when the hope of any gaine, will make them cracke their conscience, where is the triumph of Faith? As I said before, there is a prevailing power in Faith; because Faith sets before the soule, that which is incomparably better, and incomparably worse: What is all that man can doe, in comparison of Hell, and Damnation; conscience saith, if you doe this, ye shall die: And on the other side, what is all the world can give, in comparison of Heaven; [Page 160] which Faith presents to the eye of the beleever.
By Love.Againe, where this beleeving is, it is a working grace, Galat. 5.6. it works by love; by the love to God, it desires the communion and fellowship of that it desires; and it workes by love, to other beleevers: it workes towards Satan hatred, toward wicked men, strangenesse in conversation. It is a working grace; it workes by love, to all good to God and Gods people, and to our selves; it makes us have too high esteeme of our selves, to be stained with the base services of sinne; it workes every way, and indeed it must needs be so, when Faith sets before the soule the love of God, in Christ: Hath God loved me so, to redeeme me from such misery by such a course as this, God manifest in the flesh; to advance me to such happinesse, being (such as I was before) a sinner? Oh, the thought of this will constraine us, as the phrase of the Apostle is; The love of Christ constraineth me: and then the soule will be active, and earnest in any thing, that may be for the honour of Christ. Hath Christ thought nothing too deare for me, not his owne blood; for the salvation of my soule, is the price of his blood: He came downe from Heaven, he was God manifest in the flesh, on purpose, in love to my soule; and shall I thinke any thing too deare for him? And thereupon Faith workes, and stirres up love; and when it is stirred up by it, it is acted by it; it useth the love of God, in all the performance of worship to God, and in doing all good to our [Page 161] brethren, and to our selves, to carry our selves as we should every way.
We see the Woman in the Gospel, Luke 7. Luke 7. when she had [...] forgiven her, she loved much: All duties come from Love. What need I speake of particular branches? Christ brings all to Love, he includes all duties in that one, in Love; because they come from Love, and have Love to carry them, and to mingle it selfe with them; and Love comes from Faith: Faith working by Love, evidence that we beleeve; where there is no Love there is no Faith. Therefore, let us labour [...] affection of Love kindled; if [...] kindled, we must stirre it up by [...]aith. You see then, that this beleeving is the leading grace.
Let us labour by all meanes therefore to water this Root. To cherish Faith. When we would have Trees flourish and thrive, we poure water to the Roots of them. Now the radicall grace in a Christians soule, is this beleeving; this trusting in God, reconciled in Christ; this relying upon Christ; a convincing perswasion, that God and Christ are mine: this is the radicall grace of all other, let us water and cherish this by all meanes whatsover.
And to this end, let us labour to encrease in knowledge; I know whom I have beleeved, sayth the Apostle: for, all grace comes into the soule by the light of knowledge; whatsoever is good, is conveyed by light into the heart. Faith especially is the bent of the will to Christ, receiving him; but this comes by a supernaturall light, discovering [Page 162] Christ. Therefore, let us desire to heare much of Christ, of his Priviledges, and Promises; the more of Christ we know, the more we shall beleeve; and say with the Apostle, I know whom I have beleeved.
It is a fond and wicked Tenent of the Papists, to say, That Ignorance is the Mother of Devotion▪ and Bellarmines Tenent is, Bellarm. That Faith is better defined by Ignorance, then by any thing else; a fond and unlearned conceit: For, how soever the reason and depth of the things of Faith cannot be searched, yet we may know the things that are revealed in the Scriptures. The more I know the things that are revealed concerning Christ, and know that they are Gods Truths; the more I know, the more I shall beleeve. Faith of necessity requires knowledge; therefore, knowledge is put for all other graces: Ioh. 17.3. This is eternall life, to know thee, and whom thou hast sent; because it is an ingredient in all graces: it is a maine ingredient in Faith; the more we know, the more we shall beleeve; They that know thy Name, will trust in thee. It is not so in mens matters? Psal. 9. the more we know a man to be able, and loving, and faithfull of his word, the more we shall trust him. Is it not so in divine things? the more we know of Christ, and of his Riches, and Truth, the more experimentall knowledge we have of him, that we find him to be so, the more we shall trust him. Therefore, by the knowledge that is gotten by the meanes, let us labour for an experimentall knowledge, that so we may trust and beleeve in him more and more. [Page 163] Let us looke to the passages of our lives in former times, how gracious God hath been towards us, and take in trust the time to come, that he will be so to the end; He is the Author, and Finisher of our Faith. And let us search into the depth of our owne wants and weaknesses, and this will force us to grow in Faith more and more, this will be a meanes to encrease our Faith: the more we see of our owne nothingnesse, and inabilitie, without Christ, that we are nothing, nay, that we are miserable without him, the more we shall cleave to him, and cast our selves upon him. Those that have the deepest apprehensions of their owne wants, and weakenesse, usually they have the deepest apprehensions of Christ, and grow more and more rooted in him. The searching of our owne corruptions every day, is a notable meanes to grow in Faith; to consider what we are, if it were not for Gods mercy in Christ, and this will make us to make out of our selves, to Christ; it will make us flye to the Citie of Refuge. Ioab, when he was pursued, he fled to the Hornes of the Altar; when conscience pursues us, it will make us flye to the Hornes of the Altar, to the Citie of Refuge: a search into our owne conscience, and wayes, will force us to live by Faith, and to exercise Faith every day, in Christ Iesus.
And this is to feed on Christ daily, to flye to Christ, when we are stung with sinne, and hunger; in the want of grace, and strength, to flye to him for supply; and so to keepe and encrease Faith, by this excellent meanes. Christ is all in all, to [Page 164] those that hope to be saved by him; Christ is the ground of our life, and comfort, and our happinesse: Therefore we should make out to him, upon all occasions, to cleave to him in life, and death. We cannot presse this point of Faith too much. Why are Christians called, beleevers? because beleeving is all: if we can prove the Truth of our Faith, and beleefe, we prove all; if we be faulty in that, all is rotten; Whatsoever is without faith, is sinne. All mens naturall morality and civility, it is (as it were) but Copper graces, but counterfeits; they are but for the outwarp appearance, and not in truth; they are not enlivened and quickned by Faith in Christ. But I leave this, and come to the last Clause,
Received up in glory.
Christ received up in Glory.This is the last Branch of this Divine Mysterie of Godlinesse, but it is none of the least. Christ ascended, if we respect himselfe; he was received, if we looke to his Father; himselfe ascended, his Father received him: the Scripture hath both words; [...], he ascended up, that is, for himselfe; [...], he was received up; that is, he was assumpted; there is no difficulty in the words: he ascend [...]d up, as well as he was received up, positively, as well as passively. In his death, he was [...]ot onely crucified by others, and delivered by his Father, but he gave himselfe to death; so he was not onely received up in glory, but he ascended up into glory. This shewes the exaltation of Christ. [Page 165] The Apostle begins with, God manifest in the flesh; there is the descent: a great Mysterie, for the great God to descend into the Wombe of a Vigin, to descend to the lowest parts of the Earth: and then he ends with this, Received up in Glory. The ascent is, from whence the descent was. Christ ascended, and was received as high as the place was whence he came downe: God manifest in the flesh, that is the beginning of all; Received up in Glory, that is the consumutation, and shutting up of all. It implyes all; his Exaltation, his Resurrection, his Ascension, his sitting at the right hand of God, and his comming to judge the quick and the dead: especially is meant his Glory, after his Resurrection, his Ascension, and sitting at the right hand of God; yet supposing his Resurrection,
Received up to Glory.
Glory implyes three things: Glory, what. It is an exemption from that which is opposite, and a conquering over the contrarie base condition. It implyes some great eminencie, and excellencie, as the foundation of it, and then a manifestation of that excellencie; and it implyes victorie over all opposition. Though there be excellency, if there be not a manifestation of that excellencie, it is not glory. Christ was inwardly glorious, while he was on Earth, in the state of abasement; he had true glory, as he was God and man; but there was not a manifestation of it, and therefore it is not properly called glory; there was not a victorie, [Page 166] and subduing of all that was contrarie to his glory: for, he was abased, and suffered in the Garden, and died. But where these three are an exemption and freedome from all basenesse, and all that may diminish reckoning and estimation, and when there is a foundation of true excellency and likewise, a shining, a declaring & breaking forth of that excellency; there is glory. But Christ, after he was manifest in the flesh, and had done the work here that hee had to doe, hee was received up to glory; that is, all basenesse was layd aside: his glory appearing, all abasement did vanish; he was victorious over that: for, in his Resurrection, that was the first degree of his glory; you know, the Clothes that he was bound with, were left in the Grave, the Stone was remooved; all things that might hinder his glory, that might abase him in body, in soule, or condition, they were remooved: there was an excellency in all, that was not before, in regard of manifestation. For his Body, it was now impassible, an immortall, spirituall Body, it could suffer no longer; it was not fed with meat and drink, as in the time of his abasement; it was a Body so agile, and so nimble, that he could moove even as he would himselfe: so there was a glory put upon his Body, above the Sunne. There was a glory upon the Soule; all that might hinder that, was subdued; for, there was no sorrow, no feare, nor griefe, as there was in his Soule, before he was glorified: so both in Body and Soule he was more glorious.
And then for his whole condition, that was [Page 167] glorious, he was abased no longer; for, now he was taken into the highest place of all, above the Heavens: and as his place is most eminent, so his government is most eminent, for, he is taken up there, above all Principalities and Powers, as it is Ephes. 1.20. and is gloriously set downe at the right hand of God, Ephes. 1.20. 1 Pet. 3. 1 Pet. 3. All being subject to him, he hath the domination and government of all. So that whatsoever might shadow and cloud him, all ills eyther in Body, in Soule, or condition, all was remooved, and he was glorious in all.
For excellencie the foundation of glory, that was alway with him, in his very abasement; but now it was manifested: he was mightily declared to be the Sonne of God, by raysing himselfe from the dead: he was declared to be glorious in all those things, wherein he could be glorious. As no person can be glorious, but eyther it must be in body or soule, or condition; he was glorious in all: for, hee was received up into the place of glory, to Heaven, to the assembly of glory, to the presence of his Father, and the blessed Saints and Angels; and no question, but there was a glorious welcome. If the Angels came so chearefully to proclaime his Incarnation, when he was borne, and sang, Glory be to God on high, on Earth peace, good will towards men: What kind of triumph doe you thinke, was made by all the blessed companie in Heaven, when he was entertained thither, after his abasement? It is beyond our conceits, to imagine.
[Page 168] Circumstances of Christs Ascension.It will not be altogether unusefull to speake of the circumstances of Christs being taken up to glory.
The Place.Whence was he taken? He was taken up to glory from Mount Olivet, where he used to pray, and where he sweat water and blood, where he was humbled; from the place of Humiliation, was his Ascension to glory: shewing unto us, that the place oft times where we pray, where we are afflicted, our sick Beds, nay, the places of our abasement, the very Prisons, they may be as Mount Olivet to us, from whence God will take us to glory. Let no man therefore feare and abasement; it may prove as Mount Olivet to him, in this respect.
The Time.And when was he taken up to glory? Not before he had finished his worke, as he sayth, Iohn 17.4. Ioh. 17.4. I have finished the worke thou gavest me to 1 doe: Then he was taken up, when he had done all, when he had accomplished our salvation: And 2 after his abasement, not before. So, our taking up to glory, it must be when we have done our worke, when we have finished our course, when we have runne our race, when we have fought the good fight. And also after our abasement, we must first suffer with Christ, before we can be glorified with him. Againe, if we speake of the first degree of 3 Christs glory, his Resurrection; he was taken up to glory, when he was at the lowest that could be, when he was in the Grave: so Gods Church and children, at the lowest, they are neerest to glory. We use to say, Things when they are at the worst, [Page 169] are neerest mending: so is the state and condition of the Church of God, and every particular Christian; when he is lowest, he is neerest raysing: as we shall see afterwards.
The witnesses of this, were the Angels: The Witnesses. they proclaimed his Incarnation, with joy, and without doubt they were much more joyfull at his ascending up to glory; it was in the presence of the Angels. So likewise, when he shall come to manifest his glory at the day of Judgement, there will be innumerable thousands of Angels. Those glorious creatures were witnesses of his glory; and no question, but they yeelded their joyfull attendance, and service, that were so willing to attend him at his birth, and comming into the world.
He was carryed up in the clouds, His Chariot. in which also he shall come againe at the last day.
But before he was taken up to glory, he was fortie dayes on Earth, to give evidence to his Apostles and Disciples of his Resurrection, and to instruct and furnish them in things concerning their Callings; afterwards, he was taken up to glory. And in all that time of his abode on Earth, after his first degree of glory, his Resurrection, he was never seene of sinfull eye, (for any thing we see in Scripture) I meane of those that were scorners of him, that despised him. The Scribes and Pharises, and carnall people, did not see him, they had no commerce at all with him, after his Resurrection: they that despised him in his abasement, had no comfort by exaltation.
[Page 170]But that which I will chiefely presse in this Clause, shall be to shew, That as this is a Mysterie, so how it is a Mysterie of Godlinesse, to stirre us up to godlinesse: for, as I sayd befo [...]e, Divine Truths and Principles they are called Godlinesse: because, where they are embraced, they worke godlinesse, the soule is transformed into them: where these Truths are ingrafted in the soule, as S. Peter saith, they turne the soule into their owne nature. Therefore, I will shew how this Mysterie, Christ received up to glory, breeds a frame of Godlinesse in the heart.
Christ received to glory, a Mysterie.That it is a Mysterie, it will easily appeare: For, was it a great Mysterie, that God should take our nature upon him, to be abased in it? Surely, it must needs be a Mysterie, that God will be glorified in our nature. Was our nature advanced, in his Incarnation? Much more was it glorified in his Exaltation, when he carryed it to Heaven with him. Here was the Mysterie of the Exaltation of our nature: God was as much abased as he could be, being borne, and dying for us; our humane nature was as much advanced as it could be, when God raised it up to Heaven: God could be no more abased, remaining God; and mans nature can be no more advanced, remaining the true nature of man. This is a great Mysterie; the advancement of our nature in Christ, that was made lower then the Angels; he was a worme, and no man: now our nature in Christ, is advanced above the Angels. Now this nature of ours in Christ, it is next to the nature of God in dignitie; here is a Mysterie.
[Page 171]Among many other respects, In respect of the greatnesse of the glory. it is a Mysterie, for the greatnesse of it. We see after his Ascension, when he appeared to Paul in glory, a glimpse of it strucke Paul downe, he could not endure it. Nay, before he suffered, a very shadow of his glory, it amazed Peter, and Iames, and Iohn; they could not beare it, they forgat themselves: Let us build (say they) three Tabernacles, &c. If a little discoverie of his glory on Earth, wrought these effects; what great glory is it then, that he hath in Heaven? Certainely it is beyond all expression.
In this glorious condition that Christ is received into, Christ in glory applyes his Offices to us. he fulfils all his Offices in a most comfortable manner. He is a glorious Prophet, to send his Spirit now to teach, and open the heart; he is a glorious Priest, to appeare before God, in the Holy of Holies, in Heaven for us, for ever; and he is a King there, for ever; from thence hee rules his Church, and subdues his enemies. So that, though he accomplished and fulfilled those blessed Offices (that were appointed him) in the state of humiliation on Earth: as it became that state to suffer for us; yet it was necessarie that he should enter into glory, to manifest, that he was a King, Priest and Prophet: for, he was not manifested who he was indeed, to our comfort, till he was received up in glory. We had not the Spirit, the Holy-Ghost, sent from above, till he ascended; as it is in Iohn 7. Iohn 7. The Holy-Ghost was not given (because Christ, was not ascended) to apply, and to helpe us make use of Christ [Page 172] and all his benefits and riches: so that, in regard of the manifestation of Christs Offices, and of application of all the good we have by it, it is by Christ received up in glory. To come to some application.
Christ ascended as a publike person.First of all, we must lay this for a ground and foundation of what followes, That Christ ascended as a publike person: he must not be considered as a particular person, alone by himselfe, but as the second Adam: As he tooke the nature of man, in his Incarnation; so he ascended into Heaven in it, as a publike person: As the first Adam was, in whom we all sinned, and all came to misery, and basenesse, and died; so Christ must be considered as the second Adam, as in other things, so in his ascension to glory.
Neerenesse betweene Christ and his ChurchIn the second place, we must know, that there is a wondrous neerenesse betweene Christ and us now: for, before we can thinke of any comfort by the glory of Christ, we must be one with him by Faith; for, he is the Saviour of his Body: therefore, we must be in him, we must be his members, we must be his Spouse; and being so once, we are one with Christ. There is no relation in the world, that is able to expresse the neerenesse betweene Christ and us sufficiently: and therefore, when we speake of Christ ascended into glory, we must needs think of our selves, & of our glory, and advancement: he was taken up to glory in our nature, not only for himselfe, but for all his. As the husband of the Church, he is gone before, to take up Heaven for his wife; as a husband takes up [Page 173] Land in another Countrey for his Spouse, though she be not there; Christ hath taken up Heaven for us: I goe before, to prepare a place for you. So likewise he is in Heaven as a glorious Head, ministring vertue, and comfort, and strength to all his; all our power and strength it comes from Christ now, as our Head in Heaven.
Againe, Christs glory a cause of ours. there is a causality, the force of a cause in this; because Christ, therefore we: here is not onely a priority of order, but a cause likewise; and there is great reason. Was there the force of a cause in Adam, that was but meere man, to convey sinne and misery, and the displeasure of God to all that are borne, and descend of him? and is there not the force of a cause in the second Adam, to convey grace and glory to his, he being God & man? Therefore, whatsoever is good, it is first in Christ, and then in us. Christ first rose, therefore we shall rise; he ascended into glory, therefore we shall be afterward in glory.
And then we must consider Christ not onely as an efficient cause, Christs glory a patterne of ours. but as a patterne and example, how we shall be glorified: he is not onely the efficient of all glory within and without, but he is the exemplary cause; for all is first in him, and then in us: he was first abased, and so must we; and then he was glorified, and so shall we; we must be conformable to his abasement, and then to his glory: he is the first fruits of them that sleepe; 1 Cor. 25. he being the first fruits, we succeed. These things being premised as grounds, I come to make some use of this comfortable point.
[Page 174] Vse 1.Christ is received up in glory: Therefore, first of all, Christ not bodily present in the Sacrament for our information, we must not seeke him in a Wafer-cake, we must not looke for him in the Sacrament bodily; how can he be there, when he is received up in glory? Therefore, when we come to the Sacrament, let us consider, we have now to deale with Christ, who is in Heaven: Cannot Christ shew his vertue, to comfort and strengthen us, but we must have his Body in the Communion to touch our bodies? Similes. The foot hath influence from the head, yet the head is distant from it in place: The utmost branches have life and sap from the root, yet they are remote, in respect of place. A King spreads his influence over his whole Kingdom (though it be never so large) yet he is but in one place, in respect of his person. Doth the Sunne in the Heavens come downe to the Earth, to make the Spring, and to make all fru [...]tfull? Cannot he send beames and influence from thence, to cherish the Earth? Must Christ come downe in his Body to us, or else he can doe us no good? Must there be a corporeall descent, or else we can receive no influence from him? There may be a derivation of vertue from Christ though his person be in Heaven; where he shall remaine till the last day, when he shall come to be glorious in his Saints. The Sunne doth more good, being in Heaven, then he could doe if he were on the Earth; if the Sun were lower, what wou [...]d become of the Earth? But being so remote, and so farre above, he hath opportunity to shine over the greatest part of the Earth at once; [Page 175] being greater then the Earth, he shineth over more then halfe the Earth at once. Christ being in Heaven, as the Sunne of Righteousnesse, he shines more gloriously over all; and we have more comfort, and benefit, and influence from Christ, now in Heaven, then we could, if he were on Earth. Must we needs make him bodily present every where, as the Papists doe, and other Heterodox strange conceited men, in Germanie? What need we doe thus, when there may be influence from Christ, now in Heaven, to us on Earth, (as we see in other things (without confusion of his Divine properties to his Body, or making his Body as his God-head is? Therefore seeke him not bodily any where, but in Heaven. Those Opinions overthrow three Articles of our Faith at once, He asc [...]nded into Heaven, He sitteth at the right hand of God, and, He shall come to judge the quicke and the dead: And where is his Body in the meane time; in the Sacrament? No: he is received up in glory. Therefore, we must have our thoughts in heaven, when we are about that businesse, we must lift up our hearts, as it is in our Liturgie, which is taken out of the ancient Liturgie, We lift them up unto the Lord; we must have holy thoughts raysed up to Christ, in Heaven.
Againe, Vse 2. is Christ received up to glory? Here is singular comfort, Comfort, considering what I said before. that he is ascended as a publike person, That we have glory by Christ. in our behalfe, in our nature, for our good. Therefore, when we thinke of Christ in Heaven, think of our Husband in Heaven, thinke of our selves in Heaven; [Page 176] We are set together in heavenly places with Christ, as the Apostle saith, Ephes. 2. Ephes. 2. We have a glorious life but it is hid with Christ, in Heaven. When Christ himselfe shall be revealed, our life shall be revealed, though we creepe upon the Earth as wormes, yet notwithstanding we have communion and fellowship with Christ, who is joyned with us in the same Mysticall Body, who is now at the right hand of God in Heaven; and he that hath glorified his naturall Body in Heaven, that he tooke upon him, he will glorifie his Mysticall Body: for, he tooke flesh and blood; his naturall Body, for the glory of his Mysticall Body, that he might bring his Church to glory. Therefore, we ought as verily to beleeve, that he will take his Mysticall Body, and every particular member of it, to Heaven, as he hath taken his naturall Body, and hath set it there in glory.
In the houre, of death.It is a comfort in the houre of death, that we yeeld up our soules to Christ, who is gone before to provide a place for us; this was one end of his taking up to Heaven, to provide a place for us. Therefore when we die, we have not a place to seeke, our house is provided before hand; Christ was taken up to glory, to provide glory for us. Even as Paradise was provided for Adam, before he was made, so we have a heavenly Paradise provided for us; we had a place in Heaven, before we were borne. What a comfort is this at the houre of death, and at the death of our friends, that they are gone to Christ, and to glory? We are shut out of the first Paradise, by the first Adam; our [Page 177] comfort is, that now the heavenly Paradise in Christ, is open▪ This day shalt thou be with me in Paradise, sayth Christ to the good Theefe. There was an Angell to keepe Paradise, when Adam was shut out; but there is none to keepe us out of Heaven: nay, the Angels are ready to convey our soules to Heaven, as they did Lazarus; and as they accompanied Christ in his Ascension to Heaven, so they doe the soules of his children.
Likewise, In our daily infirmities. in our sinnes and infirmities, when we have to deale with God the Father, whom we have offended with [...] sinnes▪ let he [...] comfort from hence: Christ is ascended into Heaven, to appeare before his Father, [...] a Mediator for us; and therefore, God turnes [...] his [...] from us: we have a friend, a favorite in the Court of Heaven, the Sonne of God himselfe, at his Fathers right hand, he makes inte [...]ssio [...] for us. As Ionathan appeareth in [...] Court, to speake a good word, and to plead for David; so our Ionathan Iesus Christ, (but with farre better successe) appeares in the Court of Heaven for us, continuing our peace with God, in our daily breaches, perfuming our prayers. And there is no danger of his death; for, He is a Priest for ever at the right hand of God, to make intercession for us; his very presenting himselfe in Heaven, speaks for us. As if he should say, These persons that aske in my Name, they are such persons as I was borne for, such as I obeyed for, such as I dyed for, such as I was sent into the world, to work the great wolke of Redemption for: for, he wrought our Redemption [Page 178] in his abased estate; but he applyes it, as he is exalted: application, is as necessary as merit; we have no good by the worke of Redemption, without application: and for that end he appeares in heaven for us, and pleads for us. For, even as there is speech attributed to Abels blood; it cryed, Vengeance, Vengeance: so Christ appearing now in heaven for us, his blood cryes, Mercie, Mercie: these are those I shed my blood for; Mercie, Lord: The very appearing of him that shed his blood, it cryes for mercy at the Throne of Mercie; which is therefore a Throne of Mercie, because he is there: he shed his blood to satisfie Justice, to make way for Mercie.
In the Law, the High-Priest, after he had offered a Sacrifice of blood, he was to goe into the Holy of Holies: so Christ, after he had offered himself for a Sacrifice, he went into the Holy of Holies into heaven, to appeare before God. And as the High-Priest, when he went into the Holy of Holies, he had the names of the twelve Tribes on his brest, to shew that he appeared before God, for them all: so Christ being gone into the Holy of Holies, into heaven, he hath all our names upon his brest; that is, in his heart the name of every particular beleever, to the end of the world, to present them before God. Therefore, when we have to deale with God, thinke of Christ now glorious in heaven, appearing for us: God can denie him nothing, nor denie us any thing that we aske in his Name; we have his Promise for it.
[Page 179]It is a ground likewise of contentment in all conditions, whatsoever our wants be. In Want. What if we want comfort, houses, &c. on Earth; when we have Heaven provided for us, and Glory provided for us, when we are already so glorious in our Head? Shall not any condition content a man in this world, that hath such a glorious condition in the eye of Faith to enter into? We should not so much as looke up to heaven, without comfort; Yonder is my Saviour, yonder is a house provided for me: we should thinke and looke upon heaven, as our owne place; whither Christ is gone before, and keepes a roome for us. Here we may want comforts, we may be thrust out of house & home, out of our habitation, and Countrey, and all; but all the world, and all the Devils in hell, they cannot thrust us out of heaven, nor dissolve and breake the communion that is betweene Christ and us; they cannot take away either grace or glory from us. Therefore, we should be content with any condition, in this world; Christ is ascended into heaven, to keep a blessed condition for us.
Likewise, In troubles. when we thinke of the troubles of this world, of the enemies we have here; thinke of Christ taken up to glory, and thinke of Christs order; first he suffered, and then he entred into glory: so we must be content to suffer first, and then be glorious. We are predestinate, to be comformable to Christ, Conformitie to Christ, wherein it consists. wherein stands our conformitie? It is in abasement first, and then in glory: Christ entred into glory in this order, and shall we thinke [Page 180] to come to Heaven in another order then Christ did? Shall we wish for a severed condition from him? If we be in Christ, all that we suffer in this world, they are sufferings of conformity to make us sutable to our Head, and to fit us for glory. And our greatest abasements, what are they to the abasement of Christ? None was ever so low, and there is none so high: as he was the lowest in abasement, so he is the highest in glory: when he was at the lowest, in the Grave; not onely dead, but under the kingdome and command of death; then he rose gloriously, and ascended. Our lowest abasements, are fore-runners of our advancement, and glory: this assumption of Christ to glory, should helpe us in this respect.
In all disconsolations, he pitties us.In all disconsolations, there is a world of comfort hence. We must not thinke of [...] as if his honours had changed his manners, (as it is among men) that now he is become stately, that he doth not regard his poore Church. No such matter: he regards his poore Church now he is in Heaven, as much as he ever did. The members, here cannot suffer any thing, but the Head in Heaven is sensible of it: as it is, Act. 9 Saul, Saul why persecutest thou me? Act. 9. The foot is trod upon, and the tongue complaines. Our blessed Saviour is not like Pharaohs unkind Butler, that forgat Ioseph, when himselfe was out of prison. Christ being advanced to honour now, forgets us not here. No: he is as good Ioseph, that was sent into Aegypt, to provide for all the Family before hand. So this our Ioseph, the great Steward of Heaven [Page 181] and Earth, he is gone to provide for us all, against we come to Heaven: he forgets us not, he disdaines not to looke on things below, he considers every poore Christian; he is as mercifull now, as he was when he was upon Earth: as you have it largely proved, Heb. 4.7. Heb. 4.7. He was man for this end, that he might be a mercifull High-Priest; and he is so in Heaven, and pitties all our infirmities: it is not here, Out of sight, The Spirit supplyes Christs bodily absence. out of mind; for (as I sayd) he hath us in his breast: I, and he is with us, by his Spirit, to the end of the world. He is taken up to Heaven in his Body, but his Spirit (which is his generall Vicar) is here with us to the end of the world: I will send you the Comforter, and he shall abide alway with you. And it is better for us to have the Comforter here, without his bodily presence; then to have his bodily presence, without the abundance of his Spirit: as it was better with the Disciples, when he was taken up to Heaven, and was present by his Spirit, then it was before. We lose nothing therefore by the ascension of Christ; it was for us: he was given for us, borne for us; he lived for us, he died for us, he rose, and ascended to Heaven for our good. It is good for you, that I goe; it was to provide a place for us, and to send the Comforter: all was for our good, whatsoever he did, in his abasement and exaltation.
Againe, In regard of the Churches afflictions. this administreth comfort, in regard of the afflictions of the Church. When the Church is under any abasement, at the lowest, it hath a glorious Head in Heaven, and what, doth he sit there, and do nothing? No: he sits at the right [Page 182] hand of God, & rules his Church, even in the midst of his enemies. If he doe give the chaine to them, it is for speciall ends; his people stand in need of all that they endure, and he measures it even to a Dram, whatsoever his Church suffers; for they are his members, and he is sensible of their sufferings: He is a High-Priest, that is touched with our infirmities; therefore nothing can befall his Church, without his government. He lets loose the enemies thus far, and then he restraines them, and subdues and conquers them, making them his foot-stoole. The enemies seeme to domineere now, and trample on the Church, but ere long, they shall become the Churches foot-stoole: Christ will governe his Church, till all his enemies be under his feet. He is ascended into Heaven for this purpose, and he is fitting his Church, by these afflictions, for greater grace in this world, and for eternall glory in the world to come.
Therefore, let us not take scandall at the present sight of things. We stand amazed, to see the state of Europe at this time; but for our comfort, let us consider, that Christ is taken up to glory, and he sits in Heaven, and rules his Church, and will guide all these Wartes to a good and gracious end. Simile. He sits at the Sterne; the Ship may be tossed where Christ sleepes, but it cannot be drowned: the House that is built upon a Rock, it may be blowne upon, it shall never overthrowne: the Bush wherein the fire is, it may burne, but it shall never be consumed: the Church, wherein Christ rules and governes, it may be tossed, it [Page 183] shall never be overcome and subdued. Nay, by all these things that the Church suffers, Christ rules, and exerciseth his Churches graces, & mortifies his Churches corruptions. It is necessarie there should be some change: standing waters breed Frogges, Simile. and other base creatures; so it is with Christians: if there be not some exercise by afflictions, what kind of vices grow? As we see in these times of peace, what kind of lives most men live; that we may take up an admiration, that God should be so mercifull, to continue his Truth to acompanie of proud base carnall persons, that lead lives (under the Gospel) no better then if they were in Paganisme. Therefore we cannot looke for any good, without further abasesement. And certainly, if troubles come, we should many of us be better then we are now: afflictions would be so farre from doing us harme, that they would refine us: we shall lose nothing, but that that doth us hurt; that, that we may well spare; that, that hinders our joy and comfort.
But, How Christ rules in afflictions. I say, let us comfort our selves, in respect of the present state of the Church: Christ rules in the midst of his enemies, in the midst of crosses and persecutions, not to free us alway from them, but he rules, in turning them to good, in strengthning & exercising our graces; and he rules in the midst of his Church at this time, by turning his enemies cruelty to the good of the elect. As he ruled in the Israelites, when he suffered Pharaoh to goe on in the hardnesse of his heart; but he had a time for Pharaohs ruine: so Christ hath a time [Page 184] for the persecutors of the Church, as he had for all the ten persecuting Emperours, that came to fearefull and base ends. Was there ever any man fierce against God, and prospered? sayth Iob. Was there ever any, that set themselves against the Church of God, and prospered? No, No: It is with the Church, as it was with Christ; to have looked on Christ, hanging and bleeding on the Crosse, to have seen him groveling on the ground in the Garden, men would be readie to take offence: what; he the Saviour of the world? But stay, and see him in the Text assumed to Glory, and then there would be no offence taken at Christ. So it is in the Church. You see the Church suffers persecution: but, lay one thing with another; see the Church in Heaven, with the Head of the Church; see the Church advanced, see it in glory ere long; see it refined, and fitted by sufferings, to come better out of afflictions then it went in; and then none will take scandall at the afflictions of the Church, as they ought not at the abasement of Christ: for, though he was God manifest in weake flesh, yet we see he ascended up in glory.
Ier. 30.7.There is a comfortable speech, Ierem. 30.7. It is even the time of Iacobs trouble; but he shall be delivered out of it. So we may say, This is the time of the Churches trouble, but the Church shall be delivered out of it. The enemies have their time to afflict and trample upon the Church, but Christ hath his time to trample on them. Let us wait, and expect with comfort, better times. The Kingdomes [Page 185] of the world will be knowne to be the Lord Iesus Christs; there will be a further subjection to Christs Kingdome, then ever there was since the first times, when the fulnesse of the Gentiles, and the conversion of the Iewes shall be. Let us comfort our selves with the times to come; Christ is in glory, and he will bring his Church to further glory, even in this world, besides eternall glory at the latter day. Micah. 7. Rejoyce not over me, oh mine enemie; for though I be fallen, yet shall I rise. Let not the enemies of the Church insult over-much; though the Church be fallen, yet she shall rise againe after three dayes, sayth the Prophet. Christ, though he were abased as low as possible he could be, yet after three dayes he arose: so the Church shall rise out of her troubles after three dayes, that is, after a certaine time (that we know not, but) the exact time is onely in the hands of Christ, but certainely, there are glorious times of the Church comming.
Consider the wonderfull love of Christ, Christ for our sakes suspended his glory. that would suspend his glory so long; the glory of Heaven was due to him upon his Incarnation, by vertue of the union of his humane nature with the divine: for, that nature that was united to the God-head, it must needs have right to glory, by that very union. What should hinder, when it was so neere to God, as to be one Person, to be taken into the union of the Person? Oh, but where had our salvation beene then, if Christ had entred into glory upon his [Page 186] Incarnation; if he had not shed his blood, if he had not beene abased to the death of the Crosse? Therefore the Schoole-men speake well, he enjoyed the presence of God affectione justitiae, with the affection of Justice, and all Vertues, that is, he was as gracious from the beginning, from his Incarnation, for matter of Grace, and love of all that is good; yet not affectione accommoda: There was a neerenesse to God in pleasure, and joy, and comfort, this he denyed himselfe, till he was assumpted to glory after his Resurrection; and this he did in love to us, that he might suffer, and be abased, to worke out our Salvation: that redundance of glory that should have beene upon his Person, presently upon the Union, it was stayed till his Resurrection, that he might accomplish and fulfill our Salvation. What a mercie and love was this? So it is with the Church; it is glorious, as it hath Union with Christ: Is not the Church a glorious thing, that is joyned to Christ, that is Lord of Lords, and King of Kings, the Ruler of Heaven and Earth? What is the reason, the Church is so abased th [...]n?
The Church afflicted, why.If the Church were not abased, it could not be conformed to Christ. Christ (that he might worke our Salvation) he must be abased, and have suspension and stopping of the glory due to him, till the Resurrection: Of necessitie, we must be conformed to Christ as farre as we may; and that we may be conformed [Page 187] to him, in abasement, and suffering, there must be a stop of our glory, till we be dead, and turned to dust, untill we rise againe, untill Christ come to be glorious in his Saints. If Christ (as I formerly sayd) had shewed all his glory in his abasement, hee could never have suffered: the Devill himselfe would have done him no harme, there had beene no pretence; the Pharises would never have persecuted him, and hated him, if they had seene him to have beene such a person as he was: but he veiled his glory, that he might suffer. If the World did but see the thousand part of the glory that of due belongs to Christians, would they revile them, and disgrace, and maligne, and trample on them? Certainely they would not. This is discovered in Scripture; but the World (to discover their Atheisme, that they beleeve not the Word of God) take no notice of it: And that the children of God may be conformed to their Head, and that way may be made to the malice of wicked men, to trample upon them, they goe in the shape of miserable men.
Therefore, let us not be discouraged for any abasement; The same body that suffers, shall be glorious. we have a glorious life hid with Christ, which shall be revealed one day▪ in the meane time, in the midst of abasement, let us beleeve Glory. And let me adde this, to the rest:
As the same Body wherein Christ was spit upon, and mangled, and crucified, in the same [Page 188] Body he rose againe, and in the same Body ascended into Heaven; so it shall be with us: the same body that suffers any thing for Christ, the same body that dies, the same Body shall rise, and be assumed to glory.
Ground of patience in suffering.Hence likewise we have a ground of patience in all our sufferings from another reason, not from the order, but from the certaintie of glory: Shall we not patiently suffer, considering the glory that we shall certainely have? If we suffer with him, wee shall be glorified with him. Who will not be patient a while, that hath such glory in his eye? Therefore, let us looke upon the glory of Christ, in all our sufferings whatsoever. What made Moses, and all the Saints, in all times to be so patient? They had an eye this way. What made Steven (not onely patient, but) glorious? His face shone as the face of an Angel; he looked on Iesus Christ, and saw him sitting at the right hand of God. What made the Martyrs not onely patient, but triumphant in all their sufferings? They had an eye of Faith, to see Christ sitting in glory, and to see themselves in Heaven, glorious in Christ; and not onely to see themselves glorious in Christ, but in themselves afterwards: Wee are not onely glorious in our Head, but we shall be our selves where he is, Taken up in glory.
Ground of courage in Christs cause.And let it stirre us up likewise, not to be ashamed of Religion, and to stand out in good causes for Christ, and the Church: He is not [Page 189] ashamed to be called our Brother; no, not after his Resurrection: Goe tell my brethren, I ascend to my Father, and your Father. He was not ashamed of it, when he began to be in the state of glory; he is not ashamed of our nature now, to take it up into Heaven; he is not ashamed to owne us here, and at the Day of Judgement to set us at his right hand. And shall we now for feare of men, for feare of shame, for any base earthly respect, be ashamed of our glorious Head? Doe we beleeve, that we have a Head that is glorious in Heaven, sitting at the right hand of God, that ere long will come to judge the quike and the dead; and shall we be ashamed to hold out the profession of Religion, for a scorne, for a word, for a frowne? Where is the Spirit of glory, the Spirit that should be in Christians, that hope to be glorious? He that is ashamed of me here (saith Christ) I will be ashamed of him at that great Day. How can we thinke, that Christ will owne us, when we will not owne Religion here? When we are ashamed to stand for him, shall we thinke to stand at his right hand? All base carnall Atheisticall spirits, that are afraid of disgrace, of displeasure, of losse, of any thing but of him they should be afraid of; let them know, there is no comfort for them in Christs exaltation: For, if they had any communion with Christ, he would infuse another manner of spirit into them. Let us therefore stand for Christ; we have a glorious Head, a glorious hope, a glorious Inheritance.
[Page 190] Ground of encouragement to good duties.And let us goe on with incouragement, in good duties, with a Spirit of Faith: for, wherefore is Christ in Heaven, but to rule his Church by his Spirit; To leade captivitie captive, and to give gifts to men? Let us therefore goe on with confidence, that Christ from Heaven will give us his Spirit, to subdue our corruptions. He is in Heaven, to rule his Church; and what is his Kingdome, but the subduing of our spirits by his Spirit, to be more humble, and more holy and gracious every way? Let us not thinke, that our corruptions will be too hard for us, but goe on in a Spirit of Faith, That Christ, that dyed for us as a Priest, he will rule us as a King; and if we be true to our owne soules, we shall have strength to sustaine us: he sits in Heaven, to rule us by his gracious Spirit. Let us not despaire; though we carry this and that corruption about us, we shall by little and little overcome all; he will lead captivitie captive, and overcome all in us, as he did in his own person: he that overcame for us, will overcome in us, if there be a Spirit of Faith to depend upon him.
Christs ascending to glory, enforceth holinesse.Againe, this Mysterie is a Mysterie of Godlinesse; it tendeth to and enforceth godlinesse, and holinesse of life, Christ received up to glory. You see then our flesh is in Heaven, Christ hath taken into Heaven the pledge of our flesh, and given us the pledge of his Spirit. It was a dignifying of our nature, that God should be manifest in our flesh; that, that was an abasing to him, as God, was an honour to our nature; the Incarnation of Christ [Page 191] it was the beginning of his abasement, in regard of his God-head, for the God-head to be clouded under flesh; but it was a dignifying of the humane nature, that it should be graffed into the second Person: And is it not a greater honour to our nature, that now in Christ it is gone to Heaven, and is there above Angels▪ Our nature in Christ, rules over all the world: And wherefore is all this? As it is for wondrous comfort, so for instruction, to carry our selves answerable to our dignitie. What! hath God taken our nature upon him, to the unitie of the second Person, and exalted and honoured, and enriched it▪ Is he likewise gone to Heaven in our nature, and is there, above all Principalities and Powers; all the Angels in Heaven attend upon him: And shall we debase and dishonour our nature, that is so exalted? Let it worke upon us, to carry our selves in a holy kind of state. Shall we defile our selves with sinfull courses, & make our selves baser then the Earth we tread on, worse then any creature? (for a man without grace, is next to the Devill in miserie, if God be not mercifull to him) If God have thus honoured our nature, above all created excellency whatsoever, shall not this stirre us up to a correspondent carriage? It is oft pressed by the Apostle, that we walke worthy of our calling. And, indeed, let us oft consider, to what great matters we are called; for, the life of Heaven it must be begun upon Earth: Whosoever hath this hope, to be glorious with Christ in Heaven, it purgeth him, it frames him to be like the state [Page 190] [...] [Page 191] [...] [Page 192] he hopes for; and he that hath not a care to sute and fit his carriage and disposition to the state he beleeves, it is an emptie hope, he deludes himselfe. Whosoever shall be glorious with Christ in Heaven, is also glorious now, there is a Spirit of Glory resting upon them, that is, Grace; Grace makes them glorious. Those that have not a Spirit of Glory, that is, a Spirit of Grace, to fashion and conforme them, in some measure, to be like Christ, by little and little; they have no right nor interest in the state of Glory, that shall be revealed after.
Is Christ taken up to glory, and for us, as well as for himselfe; what manner of men ought we to be in holy conversation? We should keepe our selves unspotted of the wicked world. Shall we thinke to have communion and fellowship with Christ in glory, when we make the members of Christ the members of Harlot? when we make our tongues instruments of blaspheming God, and Christ; as a company of vile wretches, that will come to the Ordinances of God, and yet have not overcome their Atheisticall nature so much, as to leave their swearing, and filthy courses? Doe we think to have communion with Christ in glory, and not get the victorie over these base courses? Doe we professe our selves to be Christians, and live like Pagans? Hath God such need of people, to fill heaven with, that he will have such uncleane persons? Shall we have such base thoughts of heaven? No, beloved; these things must be left, if ever (upon good ground) we will entertaine [Page 193] thoughts of fellowship in this glory. There is a new Heaven, and a new Earth, for the new creature; and onely for such. Let us not delude our selves: there must be a correspondence betweene the Head and the members, not onely in glory, but in grace; and the conformitie in grace, is before the conformitie in glory. Will God overturne his methode, and order, for our sakes? No, No: all that come to Heaven, he guides them by his Spirit, (here, in grace) and then he brings them to glory. He gives g [...]ace and glory, and no good thing shall be wanting to them that leade a godly life: but first grace, and then glory.
Therefore, let not the Devill abuse us, nor our owne false hearts, to pretend a share in this glory, when we finde no change in our selves when we finde not so much strength, as to get the victorie over the base and vile corruptions of the world. Ground of mortification The Apostle from this ground, inferres mortification of our earthly members: You are risen with Christ, Coloss. 3. your life is hid with Christ in God; and, we are dead with Christ: Therefore we ought to mortifie all sinfull lusts. For, the soule being finite, it cannot be carryed up to these things, that are of a spirituall, holy, and divine consideration; but it must dye in its love, and affection, and care to earthly things, and sinfull courses. Therfore, let us never thinke that we beleeve these things indeed, unlesse we finde a disposition by grace, to kill and subdue all things that are contrarie to this condition. [Page 194] Though somewhat there will be in us, to humble us; or else, why are Precepts of Mortification given to them that were Saints alreadie, but that there is somewhat will draw us downe, to abase us? But this is no comfort to him that is not the child of God, that lives in filthie courses, that he might easily command him selfe in; let him abandon the name of a Christian, he hath no interest to the comfort of this, that Christ is received up to glory.
Christs ascending to glory, a ground of heavenly-mindednesse▪Againe, the Mysterie of Christs Glory it tends to godlinesse in this respect, to stirre us up to heavenly-mindednesse. The Apostle doth divinely force this in the fore-named place, Coloss. 3.1. Coloss. 3.1. If ye be risen with Christ, seeke the things that are above. From our communion with Christ, rising and ascending into Heaven, and sitting there in glory, he forceth heavenly mindednesse; that our thoughts should be where our Glory is, where our Head and Husband is: and certainely, there is nothing in the world more strong, to enforce an heavenly mind, then this; to consider where we are, in our Head. Christ, our Head and Husband, is taken up into glory; there is our Inheritance, there are a great many of our fellow brethren, there is our Countrey, there is our happinesse. We are for Heaven, and not for this world: this is but a passage to that glory, that Christ hath taken up for us; and therefore, why should we have our minds groveling here upon the Earth? Certainely if we have interest in Christ, who is in glory at the right hand of God, it is impossible but our soules will be raysed [Page 195] to heaven in our affections, before we be there in our bodies. All that are Christians, they are in heaven in their spirit and conversation beforehand; our heavy, dull, earthly soules, being touched by his Spirit, they will ascend up. The Iron, when it is touched with the Loadstone, Simile. (though it be an heavy body) it ascends up to the Loadstone, it followes it. The Sunne it drawes up vapours, that are heavy bodies of themselves. Christ, as the Loadstone, being in Heaven, he hath an attractive force to draw us up. There is not the earthliest disposition in the world, if our hearts were as heavy as Iron, if we have communion with Christ, and have our hearts once touched by his Spirit, he will draw us up, though of our selves we be heavy and lumpish. This meditation, that Christ our Head is in glory, and that we are in heaven in him, and that our happinesse is there, it will purge and refine us from our earthlynesse, and draw up our Iron heavy cold hearts.
It is an argument of a great deale of Atheisme, Argument of infidelitie. and infidelitie in our hearts, (as indeed our base nature is prone to sinke downe, and to be carryed away with present things) that professing to beleeve that Christ is risen, and ascended into heaven, and that he is there for us; yet that we should be plodding, and plotting altogether for the Earth: as if there were no other heaven, as if there were no happinesse but that which is to be found below. There is nothing here, that can satisfie the capacious nature of man; therefore, we should not rest in any thing here, considering [Page 196] the great things that are reserved for us, where Christ is in glory. Therefore, when we finde our soules falling downe of themselves, or drawne downeward (to base cares, and earthly contentments) by any thing here below; let us labour to rayse up our selves with such meditations: I know not any more fruitfull, then to consider the glory to come, and the certainetie of it. Christ is taken into glory, not for himselfe onely, but for all his: Iohn 17. for, Where I am (sayth he) it is my will that they be there also. Christ should lose his prayer, if we should not follow him to Heaven: it is not onely his prayer, but his will; and he is in Heaven, to make good his will. The Wills of men may be frustrate, because they are dead; but he lives to make good his owne will; and his will is, that we be where he is. Now, if a man beleeve this, can he be base and earthly-minded? Certainely, no; Where our treasure is, our hearts will be there also, by the rule of Christ; where the body is, the Eagles will resort: if we did make these things our treasure, we would mount above earthly things; there is nothing in the world would be sufficient for us, if we had that esteeme of Christ, and the glory where Christ is, as we should and might have.
Influence from Christ, for this dutie.And it is not only meditation of these things, that will cause us to be heavenly-minded; but Christ, as a Head of influence in Heaven, conveyes spirituall life, to draw us up: When I am ascended, I will draw all men after me. There is a vertue from Christ, that doth it; there is a necessitie of [Page 197] the cause, and consequence, as well as strength of reason and equitie; there is an influence issuing from Christ our Head, to make us so indeed: therefore, those that are otherwise, they may thanke themselves. The best of us (indeed) have cause to be abased, that we betray our comfort, and the meanes that we have of raysing up our dead and dull hearts, for want of meditation. Let us but keepe this Faith in exercise, that Christ is in Heaven in glory, and we in him are in Heaven as verily, as if we were there in our persons (as we shall be ere long) and then let us be uncomfortable, and base, and earthly-minded, if we can.
To conclude all: Order of meditation of Christ.As the soule of man is first sinfull, and then sanctified; first humble, and then raysed: so our meditations of Christ must be in this order; first, thinke of Christ, as abased and crucified: for, the first comfort that the soule hath, is in Christ manifested in the flesh, before it come to received up into glory. Therefore, if we would have com [...]ortable thoughts of this, Christ received up in glory, thinke of him first manifest in the flesh: let us have recourse in our thoughts to Christ, in the Wombe of the Virgin; to Christ borne, and lying in the Manger; going up and downe, doing good; hungring and thirsting, suffering in the Garden, sweating water and blood, nayled on the Crosse, crying to his Father, My God▪ my God, why hast thou forsaken me; finishing all upon the Crosse, lying three dayes in the Grave: have recourse to Christ thus abased, and [Page 198] all for us, to expiate our sinne; he obeyed God, to satisfie for our disobedience. Oh, here will be comfortable thoughts for a wounded soule, pierced with the sense of sinne, assaulted by Satan: To thinke thus of Christ, abased for our sinnes; and then to thinke of him taken up into glory.
How to conceive of Christ in the Sacrament.In the Sacrament, our thoughts must especially have recourse, in the first place, to Christs Body broken, and his blood shed, as the Bread is broken, and the Wine poured out; that we have benefit by Christs abasement and suffering, by satisfying his Fathers wrath, and reconciling us to God. Then thinke of Christ in Heaven, appearing there for us, keeping that happinesse that he hath purchased by his death for us, and applying the benefit of his death to our soules by his Spirit, which he is able to shed more abundantly, being in that high and holy place, Heaven; for the Spirit was not given in that abundance, before Christ was ascended to glory, as it hath beene since. In this manner, and order, we shall have comfortable thoughts of Christ. To thinke of his glory in the first place, it would dazle our eyes, it would terrifie us, being sinners, to thinke of his glory, being now ascended: but when we thinke of him as descended first, as he sayth, Who is he that ascended, but he that descended first into the lower parts of the Earth? So, who is this that is taken up in glory; is it not he that was manifest in our flesh before? This will be comfortable. Therefore, let us first begin with Christs abasement, [Page 199] and then we shall have comfortable thoughts of his exaltation.
These points are very usefull, Conclusion. being the maine grounds of Religion; having an influence into our lives and conversations, above all others: other points have their life and vigour, and quickning from these grand Mysteries, which are the food of the soule. Therefore, let us oft feed our thoughts with these things of Christs abasement and glory, considering him in both, as a publike person, the second Adam, and our Suretie; and then see our selves in him, and labour to have vertue from him, fitting us in body and soule for such a condition. The very serious meditation of these things, will put a glory upon our soules; and the beleeving of them, will transforme us from glory to glory.