our whole nature a humane body and humane soule And he tooke our nature upon him when it was at the worst 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 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 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 downe in Heb. 2. and Heb. 4. as one end of his taking our nature upon him that he might be a pittifull and mercifull Redeemer But some will say 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 yet notwithstanding 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 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 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 our nature with all graces in Christ as it is in Coloss. 2. All the Treasures of Wisedome and Knowledge are in him in our nature in Christ there is abundance of riches our nature in him is highly enriched Hence comes againe the ennobling of our nature in that God appeared in our nature it is much ennobled when our nature is engâ—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 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 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 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 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 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 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 Hence 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 Hence likewise comes 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
have beene put to death Satan and his instruments would never have medled with him therefore God being veiled in the flesh 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 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 â—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 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 God hath the name of Spirit from his purity and power and vigour So God is a Spirit that is God is pure opposite to grosse things earth and flesh and God is powerfull and strong 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 The word Spirit is taken in three senses especially in the Gospel 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 is a Spirit that is active and subtile opposite to meanenesse and weakenesse Then againe Spirit is taken more particularly for the Divine Nature of Christ as it is 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 He was put to death in the flesh â—ut quickned in the spirit He was put to death in his humane nature out quickned and raysed as he was God 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 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 the true Messias there is no part of his abasement but some beams of his God-head did breake forth in it 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 for thirty pieces did redeeme the whole World by his bloud Nay at the lowest degree of abasement of all when he struggled with the wrath of God and wat
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 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 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 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 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 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 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 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 thâ—n 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 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 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 Body he rose againe and in the same Body ascended
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 But is the Doctrine of the Gospel it selfe onely a Mysterie No All the Graces are Mysteries every Grace 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 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 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 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 is Mysteries two natures God and man in one person mortall and immortall greatnesse and basenesse infinitenesse and finitenesse in one person The Church it selfe is a mysticall thing For under basenesse under the scorne of the world what is hid 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. 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 Is it so that Religion is a Mysterie Then first of all 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 As great mens sonnes in a forraine Countrey they find not entertainment answerable to their worth but as they are apprehended to be by 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 if it be a Mysterie then it should teach us to carry our selves sutable to it 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 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. 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 to holy things they prophane them
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 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 from our hearts that Light being shed into lightsome hearts both may close together Againe being a Mysterie it cannot be raysed out of the Principles of Nature it cannot be raysed from Reasons But hath Reason no use then in the Gospel Yes sanctified Reason hath to draw sanctified conclusions from sanctified Principles thus faâ—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 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 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 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 seeing it is a Mysterie let no man despaire It is not the pregnancy of the Scholar here 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. 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 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 It is a Mysterie therefore take heed of slighting of 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 How shall wee come to know this Mysterie as wee should and to carry our selves answerable We must desire God to open our eyes that as the Light hath shined 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 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 and above all we must pray as you see David in 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.
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 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 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 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 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 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 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 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 when we speake of the justifying of Christ 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 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 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. 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 The reason why he justified himselfe to be so it was the more 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 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 Then first of all Christ will at length justifie himselfe 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
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 And as he will overcome for his Church so he 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 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 that we are so indeed 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 â—s all that cleave to Christ by faith then it shall appeare that by him we are justified from all our sinnes whatsoever Againe Christ was justified in the Spirit Then hence we may learne our dutie 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 We justifie Christ when from an inward worke of the Spirit we feele and acknowledge him to be such an one as he is Christ is 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. 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. 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 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 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 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 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. 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
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 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 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 It will not be altogether unusefull to speake of the circumstances of Christs being taken up to glory 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 And when was he taken up to glory Not before he had finished his worke as he sayth Iohn 17.4 I have finished the worke thou gavest me to doe Then he was taken up when he had done all when he had accomplished our salvation And 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 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 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 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 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 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 befoâ—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 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
celebrate his Nativity Now as before his birth hee was revealed by degrees so after his incarnation hee was revealed to all sorts to the old in Simeon to women in Anna a Prophetesse to wise men and to silly shepheards to all rancks of men and to whomsoever the incarnation of Christ was revealed when he was borne they all entertained it with joy The Angels they sang and praised God Simeon was even content then to dye and Zachary you see before hand breakes forth Blessed bee the Lord God of Israel c. and the shepherds went away rejoycing There is a speciall passage of divine providence in the carriage of this manifestation for Christ was reveiled to the wise men that were Gentiles by a Starre because they were given to starre-gazing he was discovered to the shepherds by the apparition of Angels The Scribes that were conversant in Scripture they found it out by searching the Scriptures God applies himselfe to every mans condition And suddenly there was with the Angel a multitude c. You see here how ever Christ lay in the Cratch in the Manger yet notwithstanding there were some circumstances that shewed the greatnesse of his person that he was no ordinary person he lay in the Cratch indeed but the wise men came and adored him and he appeared to the shepherds poore men yet notwithstanding heere is an Host of Angels that praise him so likewise at his death he converted the good Thiefe and shadowed the Sun it selfe and then he gloriously rose againe so that there were some beames of his divine nature that brake forth in all his abasements we see here an apparition of Angels In the words consider these things Here is first of all an apparition of heavenly Angels And then their celebration of Christs birth The apparition and suddenly there was with the Angel a multitude of the heavenly Host. The celebration of it praising God and saying The matter of the celebration and praising God Glory to God in the highest In earth peace Good will towards men I shall especially stand upon those words but somewhat is to be touched concerning the apparition of these Angels The circumstances of their apparition they appeare to poore Shepherds God respects no callings He will confound the pride of men that set so much by that that God so little respects and to comfort men in all conditions Againe the Angels appeared to them in the middest of their businesse and callings and indeed Gods people as Moses and others have had the sweetest entercourse with God in their affaires and oft times it is the fittest way to hinder Satans temptations and to take him off to be imployed in businesse rather then to struggle with temptations we many times meet with comfort in our businesse in our callings that without it in speculation and otherwise wee should never have And then they appeared to them in the night God discovers himselfe in the night of affliction Our sweetest and strongest comforts are in our greatest miseries Gods children find light in darkenesse nay God brings light out of darkenesse it selfe we see the circumstances then of this apparition He calls these Angels a heavenly Host in divers respects especially in these An Host for number here are a number set downe A multitude is distinct from an Host but in that they are an Host they are multitude as in Dan. 7.10 Ten thousand times ten thousand Angels attend upon God And so Rev. 5. 11. There are a world of Angels about the Church in Heb. 12.22 We are come to have communion with an inumerable company of Angels he sets not downe the number and here appeares a multitude of Angels Worldly sottish men that live here below they thinke there is no other state of things then they see they are only taken up with sence and pleasures and goodly shews of things alas poore soules there is another manner of state and frame of things if they had spirituall eyes to see the glory of God and of Christ our Saviour and their attendants there an Host a multitude of heavenly Angels An Host likewise implies order or else it is a rout not an Host or Army God is the God of order not of confusion If you would see disorder goe to hell surely disordered places and companies are rather hells then any thing else nay in some respects worse for there is a kind of order even among the devils themselves they joyn together to destroy the Church and the members thereof I note this by the way here was an Host of Angels that is they are an orderly company what that order is I confesse with S. Austin is undetermined in Scripture we must not rashly presume to looke into these things Againe here is consent an Host all joyning together in praising God Glory to God on high And sure it is a heaven upon earth when a company of Christians led with one Spirit shall joyne in one worke to praise God to helpe one another in some spirituall way when they meet together to heare the Word and to pray to God all with one consent their prayers meet in heaven Christ commends union and conâ—ent Where two or three are met together in my name I will be in the middest of them and whatsoever two or three shall aske in my name if they agree if there be no jaâ—ring nor schisme nor breach among them I will grant it Agreement in good is a notable resemblance of that glorious condition we shall enjoy in heaven this multitude of Angels they all agree with one consent An Host of Angels it shewes likewise their imployment an Host is for defence or offence that is the imployment of Angels here below especially for the defence of the Church and for the offence of the enemies of the Church It is a great comfort to the Church and children of God The Church is in the middest of divels here wee are all strangers in the way to heaven wee live in the middest of Devils and Devils incarnate devillish minded men that are led with the spirit of the Devill but here is our comfort wee have a multitude an Host of Angels whose office is to defend the Church and to offend the enemies of the Church as wee see in Scripture Againe an Host implyes strength we have a strong garrison and guard we are Kings in Christ and we have need of a guard and God hath appointed us a strong guard a guard of Angels Angels severally are strong creatures we see one of them destroyed all the first borne in Egypt one of them destroyed the Host of Senacherib the Assyrian in one night If one Angell destroyed a whole Host consisting of many thousands what can a multitude of heavenly Angels doe Yet all are for the service of Christ and of his Church these and such like observations we may gather hence that they are said
when he became man hee was not cast into these inferiour parts of the world to punish him as if hee had beene an usurper but it was a voluntary taking of our nature on him being rich he became poore and being in the forme of God he made himselfe of no reputation If hee had usurped his Divinity his abasement had beene violent against his will you see then that Christ was rich as God Therefore before hee tooke our nature upon him hee was Mediator from the beginning hee was yesterday to day and to morrow and the same for ever as the Apostle saith Hee was and is and is to come hee was the Lambe slaine from the beginning of the world For howsoever hee tooke our nature upon him and paid the debt yet hee undertooke the payment before the beginning of the world A man may let a prisoner loose now upon a promise to pay the debt a yeare after so Christ undertooke to take our nature and to pay our debt in the fulnesse of time by vertue therefore of his future incarnation hee was an effectuall Mediator from the beginning of the world As we have now the fruit of his mediation though his death bee past the act is past but the fruit remaines so that hee was a Mediator before hee came in the flesh because hee undertooke to his Father to discharge the office But Christ being God was it needfull that he should become poore might not an Angell or some other creature have served for the worke No God being rich must become poore or else hee had not beene able to bring us backe againe to God It is an act of Divine power to bring us backe againe to God and hee that shall settle us in a firmer state then we had in Adam must bee God To stablish us stronger and to convey grace to us to make our state firme onely God can doe it There are some things in the mediation of Christ that belongs to ministery and some things to authority those that belong to Ministery are to be a servant and to die and that he must be man for but there are some things belong to authority and power as to bring us backe to God to convey his Spirit to preserve us from Sathan our great enemy for these workes of authority it was requisite he should be God In a word the greatnesse of the ill we were in required it who could deliver us from the bondage of Sathan but God he must bee stronger then the strong man that must drive him out who could know our spirituall wants the terrours of our conscience and heale and comfort them but God by his Spirit Who could free us from the wrath of the great God but he that was equall with God And then in regard of the great good wee have by him to restore us to freindship with God and to preserve us in that state to convey all necessary grace here and to bring us to glory after it was necessary he should bee God therefore he was rich and became poore It is rather to bee admired then exprest the infinite comfort that springs hence that hee that hath undertaken to reconcile us to make our peace to bring us to heaven is God the second person in Trinity All the three persons had a hand in this worke God the father sent him and the Holy Ghost sanctified that masse that his body was made of but hee himselfe wore the body The father gives his sonne in marriage the Sonne married our nature and the Holy Ghost brings them both together hee sanctified our nature and fitted it for Christ to take so though all three persons had a worke in it yet God the second person of rich became poore And indeed who was fitter to bring us to the love of God then he that was his beloved Son who was fitter to restore us to the Image of God then he that was the Image of God himselfe and to make us wise then he that was the wisedome of God himselfe there was infinite wisdome in this I will not be larger in that poynt Christ was rich The next thing I observe is this that Christ became poore The poverty of Christ reacheth from his incarnation to his resurrection all the state of his humiliation it goes under the name of his poverty the resurrection was the first step or degree of his exaltation he wrought our salvation in the state of humiliation but he applies it in the state of exaltation The incarnation of Christ it was an exaltation to our nature to be united to God to the second Person in Trinity It was a humiliation of God for the divine nature so stoope so low as to be vayled under our poore nature so that God could stoope no lower then to become man and man could bee advanced no higher then to bee united to God so that in regard of God the very taking upon him of our nature it was the first degree and passage of his humiliation But when did he take upon him our nature He tooke it upon him after it was fallen when it was passible obnoxious to suffering not as it was in innocency free from all misery and calamity but when it was at the worst And he not onely tooke our nature but our condition hee tooke upon him the forme of a servant hee was not onely a servant in regard of God but in regard of us for hee came into the world not to be ministered unto but to minister he tooke upon him our nature when it was most beggerly and w th our nature he tooke our base condition Nay that is not all he tooke upon him our miseries all that are naturall not personall he tooke not the Leprosie and the Gout c. but hee tooke all the infirmities that are common to the nature of man as hunger and thirst and wearinesse he was sensible of griefe He tooke upon him likewise our sinnes so farre as there is any thing penall in sin in respect of punishment You know there is two things in guilt there is the demerit and desert of it and there is an obligation to punishment now the obligation to punishment hee tooke on him though the merit and desert hee tooke not hee became sinne that is by sinne he becâ—me bound to the punishment for sinne he tooke not the demerit for in respect of himselfe he deserved no such death as he underwent To cleare this a little further hee tooke upon him our nature that he might become sinne for us he tooke upon him the guilt as farre as guilt is an obligation to punishment The sonne of a Traytor he looseth his fathers lands not by any communion of fault put by communion of nature because hee is part of his father so Christ tooke the communion of our nature that hee might take the communion of our punishment not of our fault as
his example it is not prevalent unlesse wee can say as the Apostle to the Corinthians here for your sakes Againe for your sakes not for himselfe he became not poore to make himselfe richer hee did not merit for himselfe what neede hee for by vertue of the union of the humane nature with the God-head heaven was due to him at the first moment as soone as hee was borne what should hinder him had he any sin of his own No there was nothing to keepe him from heaven and all the joy that could be in respect of himself but he had our salvation to worke he had many things to do and suffer and therefore of his infinite goodnesse he was content that that glory that was due to him should be stayed he became a servant to appease his Fathers wrath for us and procure heaven for us for us men for us sinners as it is in the ancient Creed and as the Prophet saith to us a Child is borne to us a Sonne iâ— given for us he was borne for us he was given for us he lived for us he died for us he is now in heaven for us he humbled himselfe to death even to the death of the Crosse to a cursed death Therfore when we heare of Christs poverty let us think this is for me not for himselfe this will increase our love and our thankfulnes to him Againe it was for us for mankinde not for Angels for when they fell they continue in that lapsed state for ever this advanceth Gods love to us more then to those noble creatures the Angels who remaine in their cursed condition to all eternity The end of Christs becomming poore That wee through his poverty might bee made rich How are wee made rich by the poverty and abasement of Christ By the merit of it and by efficacy flowing from Christ for by the merit of Christs poverty there issued satisfaction to divine justice and the obteyning of the favour of God not onely for the pardon of our sins but favour and grace to bee entituled to life everlasting and then by efficacy we are enriched by the power of his spirit who altereth and changeth our natures makes them like to the divine nature But more particularly what be the riches that we have by the poverty of Christ First our debt must be paid before wee could bee enriched wee are indebted for our soules and bodies wee did owe more then wee were worth we were under Sathans kingdome therefore Christ discharged our debt There is a double debt that he discharged the debt of obedience the debt of punishment Christ satisfied both for the debt of obedience he fulfilled the law perfectly and exactly for us and for the debt of punishment hee suffered death for us and satisfied divine justice so by his poverty wee are made rich by way of satisfaction for our debts And not onely wee are made rich by Christ paying of our debts but he invests us into all his owne riches he makes us rich partly by imputation partly by infusion By imputation his righteousnesse and obedience is ours his discharge for our debts is imputed to us and likewise his righteousnesse for the attaining of heaven he having satisfied for our sinnes God is reconciled to us and thereupon we are justified and freed from all our sinnes because they are punished in Christ for the justice of God cannot punish one sin twise so we come to bee reconciled because we are justified and we are justified from our sins because Christ as a surety hath discharged the full debt And hence it is that wee are freed from all that is truely ill from the wrath of God and eternall damnation and freedome from the greatest ill hath respect of the greatest good for what had we beene if we had lien under that cursed condition But Gods workes are compleat hee workes like a God therefore we are not onely freed from evill in justification but intitled to heaven and life evelasting And then he makes us rich by infusion of his holy Spirit by working all needfull graces of sanctification in us for by the vertue of Christs death the spirit is obtained and by the spirit our natures are changed so wee have the riches of holinesse from Christ the graces of love of contentment of patience courage c. of his fulnesse we receive grace for grace grace answerable to the grace that is in him the same spirit that sanctified his humane nature and knit it to his divine it sanctifieth his members and makes them rich in grace and sanctification which is the best riches Then againe wee are rich in prerogatives we are the sonnes of God by adoption what love saith the Apostle hath the Father shewed that wee should be called the sonnes of God and this wee have by the poverty of Christ whatsoever Christ is by nature we are by grace he is the Sonne of God by nature we are his sonnes by grace and being sons we are heires heires of heaven and heires of the world as much as shall serve for our good all things are ours by vertue of our adoption because we are Christs and Christ is Gods there is a world of riches in this to be the sonnes of God And what a prerogative is this that we have liberty and boldnesse to the throne of grace as it is Ephes. 3. that wee have boldnesse to appeare before God to call him Father to open our necessities to fetch all things needfull to have the eare of the King of heaven and earth to be favourites in the court of heaven every Christian may now goe boldly to God because the matter of distance our sinnes which make a separation betweene God and us they are taken away and the mercy of God runs amaine to us our nature in Christ standing pure and holy before God And then wee have this grand prerogative that all things shall turne to the best to us what a priviledge is this that there should be a blessing in the worst things that the worst things to a child of God should bee better then the best things to others that the want and poverty of a Christian should be better then the riches of the world because there is riches hid in his worst condition condition Moses esteemed the rebuke of Christ greater riches then the treasures of Aegypt A crosse or the want of any blessing sanctified is better then the thing enjoyed that hath not Gods blessing with it a Christian is so rich that â—ee is blessed in his very afflictions and sufferings it is a greater prerogative to have ill turned to our good then not to have the ill at all It is an argument of greater power and of greater goodnesse that God should turne the greatest ills the greatest wrongs and discomforts to the greatest good as he doth to his children for by them hee
world he is worthy of all praise and honour we should honour the Father and honour the Sonne and the holy Spirit that applyes the good we have by Christ to us When we glorifie God let us glorifie Christ too Who together with the Father is to be glorified because it was his grace to give him selfe he made himselfe poore for us We cannot honour the Father more then by honouring the Sonne for God the Father will be seene in his Sâ—nne as the Apostle saith In Christ we behold the glory of God therefore what he saith of Christ here tends to the glory of the Father Christ not only as God is gracious and was willing to the woâ—k of salvation but as the meritorious cause of the grace of his Father for grace should not have beene derived to us from the Father unlesse first it had beene seated on Christ in our nature and in him derived to us The worke of salvation as it is from Christ so it is from the grace of Christ therefore it was free and voluntary what so free as grace Therefore Christs abasement and poverty it was meerely voluntary if it had not beene voluntary it had not beene meritorious and satisfactory It was a free-will offering it was of grace not forced and commanded without his owne consent it was meerely of grace for our good and salvation that we might have the more comfort it was a free-will offering He seemed as man to decline death to shew the truth of his manhood but when againe he considered wherefore his Father sent him Not my will but thine be done and with joy With a desire have I desired to eat my last Passeover with you and I have a baptisme and how am I payned till I bee baptized with it How ever to shew the truth of his manhood he feared Death yet when he considered what he was sent for it was with a resignation to the Divine Nature so it was a free-will offering and a sacrifice of a sweet smel to God the Father Therefore when wee thinke of Christ let us thinke of no thing but grace or when we think of Heaven or of any blessing by Christ al comes under the notion of grace because all comes from meere favour There are foure descents of grace First grace as it is in God and Christ in their owne breasts the favour of God resting in his own bosome And then this grace and favour shewed in grace that is in habituall grace in bestowing grace upon our natures to sweeten and sanctifie it to fit it for communion with God And then actuall grace the movings of the Spirit to every good worke to every action of grace And then every gift of God every blessing as a grace because it riseth from grace as we say of the gifts of a great person this is his grace or favour so every good thing we have is a grace It is the favour of God in Christ that sweetneth all let us labour to see grace in all especially the fundamental grace the favour of God and of Christ the cause of all And let us see any grace in us as from that grace and every good act wee doe a grace from meere favour and every blessing wee have is a grace if our hearts be good as the Apostle cals the Macedonians benevolence a grace every thing that is good is a grace Therefore not unto us not unto us but unto thy name be the glory both of thy favour and of al that comes from it all that we have is sweet because it issues from grace The favour in the thing is better then the thing it selfe as we say of gifts we care not for the gift but for the love of him that gave it so the good things that we have are not so sweet as the favour of him that gives it when we deserve not so much as daily bread but that also is of grace The sourse and spring of all that is in us is free grace in the breast of God and Christ. In the controversie between us and the Papists when we say we are justified by grace we must not understand it of inherent grace whereby our natures are sanctified and that but in part but it is meant of the free grace and mercy of God in Christ and the free grace of Christ in his owne breast Let us take heed that we build not our justification and salvation upon a false title the title is the grace of Christ and of God the Father Now the grace we have in Christ in the breast of God is either the good will of God whereby he is disposed to give Christ and to doe all good to us there is no cause of that at all Christ as God joynes with the Father in that grace which is Amor benevolentiae the grace of good will Christ as Mediator is the effect of that grace But then there is the grace of complacency whereby God delights in us this is bestowed upon the creature in effectuall calling then God shewes the grace of delighting in us ingrafting us into Christ by faith for though before all worlds God had a purpose to doe good to us yet that is concealed till we beleeve As water that runs under ground it is hid a long time till it break out suddenly and then we discover that there was a streame runne under ground as Arethusa and other Rivers so it is with the favour of God from eternity it runnes under ground till we be called we see not Christs good wil to us but when we beleeve become one w th Christ God lookes upon us with the love of complacency with the same love wherewith he loves Christ because we are in Christ as it is in Iohn 17. I in them and they in me God loves the head and members with the same love Christ as God was freely disposed to choose men but Christ as Mediator continues this favour and mercy of God when we are grafted into him to shine on us continually It is this second that we must labour for as a fruit of the first Let us labour not only to know that there was an eternall love of God to some that are his but labour by faith in Christ to know that he shines upon us in Christ and all other graces within us and all other gifts are from this first grace therefore they have the name Why doe we call Faith Hope and Love graces but because they issue from the mercy and favour and love of God in Christ and as I said before why doe we call any benefit we have a grace because it comes from grace all good things have the terme of grace on them to shew the Spring from whence they come I will not enter into dispute with points of Popery that stincks now in the nostrils of every man that hath but the use of ordinary reason it is so full of folly and blasphemy
of wonder 1 65 To learne of the Angels to wonder 1 97 World What meant by world 1 144 For whose sake the world stands 2 85 Wrath. How to oppose Christ to the wrath of God 1 62 FINIS Ephes 3.8 Eccles. 12.11 Heb. 5.12 The scope of the words The words divided Godlinesse what Divine Truth onely breedâ— goodnesse From what reasons we must be godly True Christian who Divine Truth Wisedome Mysterie what 1 1 That that was secret 2 2 That the reason of it is hid 3 3 That is conveyed by outward things Ephes. 5. Christian Religion a Mysterie Bâ—anches of Religion Mysteries Ephes. 5. Mark 4. The Gospel a Mysterie 1 1 Because it was hidden Gen. 3. 1 Cor. 2. 2 2 Revealed to few 3 3 Hid from carnall men 4 4 It is revealed but in part 5 5 In regard of what we shall know Question Answer Every Grace a Mysterie Faith Reformation All in Christ Mysteries The Church mysticall Simile Coloss. 3. Vse 1. Religion why persecuted Simile Vse 2. How to carry our selves in Religion Rom. 11. At the Sacrament In hearing the Word 1 Cor. 11. Application to the Feast of Christs Nativitie Vse 3. To blesse God for these Mysteries Vse 4. Not to set on Mysteries with humane parts Simile Vse 5. Mysterie of Religion aboâ—â— Reason Question Answer What use Reason hath in Religion Simile Reason must sâ—oupe to Faith Vse 6. Not to despaire of learning Religion Matt. 11. Psal. 19. Vse 7. To take heed of slighting Divine Truths Question How to know this Mysterie Answer 1 1 By Prayer Tit. 2. Necessitie oâ— depending on Gods Spirit Psal. 119. Ephes. 1. Ephes. 3. 1 Cor. 2. The Spirit teacheth to apply Truths Necessitie of Prayer Revel 5. Difference in mens dispositions to Gods Mysteries 2 2 Humilitie Psal. 25. 3 3 Purpose to know and obey 4 4 To avoyd passion and prejudice Simile Luke 16. Act. 23. Mysterie of iniquitie Question Answer Poperie a mysterie why Rev. 7. â—â—lius secund Question Answer How it is a Mysterie of iniquitie Why God sufâ—ers the Mysterie of iniquitie Godlinesse a great Mystery 1 1 In regard of the originall 2 2 The end 3 3 The manner of publishing 4 4 The worke of it 5 5 The parts of it 6 6 Those that knew it not 1 Cor. 2. 7 7 Because it makes us great What makes Times and persons great To prize Religion 8 8 Comparatively great Vse 1. How to be affected with this great Mysterie How to have large apprehensions of this Mysterie 1 1 To see the depth of our coâ—â—uptionâ— 2 2 Meditation of this great mysterie How to â—â—â—se to wonder at worldly things Esay 9.6 Rev. 7. Vse 2. Love and endeavour to learne it The mysterie of Godlinesse without controversie Object Answer Religion a Mysterie because opposed The Gospel without controversie 1 1 In it selâ—e 2 2 To Gods children Question Answer Whence staggering comes Thucydides Livie Vse 1. Men live as if Gospell were no Truth Simile Simile Vse 2. What Truths to be accounted Catholike Vse Of our affections and carriage to the Gospel Affâ—ctions why planted in man All knowledge not saving condemnes God manifest in the flesh Christ the scope of the Scriptures Why the Iewes understood not the Scriptures What meant by God here Question Answer Second Person incarnate why What meant here by flesh What infirmâ—tâ—es Christ tooke Question Answer Heb. 2. Heb. 4. Obâ—ect Answer Christ pitties our miseries from experience In that Christ tooke our nature thence comes 1 1 The enriching of it Coloss. 2. 2 2 The ennobling of it 3 3 The enabling of it 4 4 That what Christ did in our natuâ—e God did it 5 5 Our union with Christ. Three unions 6 6 The sympathie betweene Christ and us 7 7 The efficacie of what Christ did Vse 1. Christ tooke our flesh for great purpose Greatnesse of Christs abasement Comfort against despaire Rom. 3. All objections how answered How Satan presents God in temptation Comfort when Conscience is awaked What to doe in trouble of Conscience Coloss. 2.16 Oppose Christ to the wrath of God Whence we have communion with the Trinitie Satan transformes God and Christ to men Esay 9.6 Ground of boldnesse to God Simile Exod 33. Christs incarnation matter of wonder Vse 2 Ground noâ— to defile our nature Vse 3. To stoupe to serve Christ and our brethren Grounds against pride Vse 4. Not to envie Angels Question Answer How Christ may be manifest in us Object Answer When Christ is conceived in the heart Iustified in the Spirit Mis-conceits of Christ in the World Iustified what it is God a Spirit 1 1 For puritie 2 2 Strength Spirit how taken in Scripture 1 1 For the nature of God Iohn 4. 2 2 For the Divine Nature of Christ. Rom. 1.4 1. Pet. 3.18 3 3 For the third Person in Trinitie God-head appeared in Christs abasement Christ at the lowest did the greatest works Christ justified 1 1 In regard of God 2 2 In regard of men By overcomming the Devill By healing the outward and inward man Object Answer To whom Christ is justified Iohn 1.14 Matth. 16. Christ justified himselfe 1 1 To strengthen our Faith 2 2 To stop the mouthes of gaine-sayers Vse 1. Christ will justifie himself at length Simile Comfort in disgraces Simile Object Answer Afflâ—ctions conforme us to Christ. Psal. 37. Not to take scandall at the Churches afflictions Christs worke in the aflâ—ctions of the Church Vse 2 Christ by his Spirit will overcome in his Church We shall be justified of God Iustification double Vse 3. To justifie Christ. Question Answer How we justifie Christ. 1 1 As God Psal. 2. 2 2 As a Prophet 3 3 As a Priest 4 4 As a King In his Resurrection Question Answer How to justifie our profession Christians doe things above other men Some Christians worse then Pagans Meere civill men who 2 Tim. 3. Great power to make a Christian. Ephes. 1. Faith in temptation Seene of Angels what Sight put for 1 1 Wonderment 2 2 Attendance 3 3 Witnesse Angels knew Christs Incarnation before hand Knowledge of Angels Matth. 4. Psal. 8. Angels office 1.12 3.10 Vse 1 Angels wonderment should teach us Vse 2. Of Comfort Cherubins what they signified Exod. 25. Exod. 26. Mercie-Seat a Type of Christ. 1 Pet. 1.12 Exod. 16. Heb. 1. Iacobs Ladder what it figured Ground of Angels attendance on us Why Angels appeare not now Comfort in affliction Angels care in our infancie In danger Ioy at our conversion They carry our soules to Heaven Heb. 12.22 Communion with Angels Psal. 91. Object Answer Conflict betweene good and evill Angels Guard of Angels Not to grieve the good Angâ—ls To blesse God for their protection Wherein we are advanced above Angels Benefit of Angâ—ls by Christ. Object Answer Why God useth service of Angels Object Answer Good motions stirred in us by good Angels