eye fast on one thing but another as glorious comes to be presented Brethren what a blessed thing is it to live in God to be viewing the mysteries of godlinesse Seeing God himselfe is laid out before your eye as in manifold manifestations of his own glory Saints may do nothing else but ravish their hearts with the diversity of heavenly light which breakes forth from the bosome of God One would thinke there needed no other mystery to take up the thoughts of a Saint but this that the blessed God is manifested in flesh Who is able to reach the fulnesse of this discovery But yet you have another mystery as great and amazing springs out before your eyes to astonish you that this God was justified in spirit The first respects his humiliation in our flesh The other the beginning of his exaltation and yet these are only various expressions of Jesus Christ our Mediatour There was two great things to be done for the salvation of sinners Satisfaction and Justification God now in regard of these two considerations manifests himselfe as in two form as First in flesh as abased and humbled that in our own nature he might satisfie for our sins and lay a ground-worke of eternall communion with us and then as a testimony of the reality of this satisfaction he was justified by or in the spirit So that you have Christ set out in these two considerations as standing in our own flesh to beare the guilt and charge the misery and punishment of our sins and as discharged and justified from all these by the spirit There be these things to be opened 1. What it is to justifie 2. What meant by spirit 3. How God is said to be justified in spirit For the first to justifie or to be justified are words though commonly spoken yet much mistaken Bellarmine and the Jesuits take it ever in a Physicall sence for the infusing habituall principles of grace in the heart and so make it all one with Sanctification that so by that they might have a way of setting up their own righteousnesse equall with if not above the righteousnesse of Christ and yet it is not to be denied but sometimes this word signifies to make just But the common and usuall signification is first to pronounce or declare one just So Luke 16.15 Wisdome is justified of her children that is all the sons of wisdome will vindicate her from all the false aspersions cast on her by the sons of folly in the world and pronounce her righteous that there are the issues of life in her waies That thou mayest be justified by thy sayings Rom. 3.4 that is declared to be just So in Mat. 12. saith Christ out of thy words thou shalt be justified or condemned that is pronounced just according as thy words are good Secondly It is taken sensu forensi in a legall sense for the acquitting or absolving a Malefactor from the guilt and punishment of the Law Esa 5.23 he which justifies the wicked and condemns the righteous is an abomination to the Lord speaking of the Rulers and these which sit in judgement that is he which laies guilt on an honest man but acquits a wicked man How is a man said to be justified this way 1. When as he is falsely accused and is declared by the Judge not to have done the fact but to be righteous then he is justified from that act 2. When a man is really accused and yet for and in consideration of some other thing is acquitted and absolved from the guilt and punishment of that which was laid to him then he is said to be justified also For the second thing what is meant by Spirit This word is likewise taken divers waies in Scripture Sometimes for the soule and life of a man Into thy hands I commend my spirit Psal 31. Christ cried and gave up his spirit Mat. 27. that is his life departed from him But especially it is taken these foure waies 1. For the whole divine Nature or the God-head God is a spirit that is the Nature of God is spirituall unknown to flesh 2. It is sometimes taken for the divine Nature of Christ so the Lord is that spirit that is Jesus Christ is that spirit which is opposed to all the outward and fleshly ordinances of the Law 3. It is taken for the Holy Ghost or third person of the Trinity as distinct from the Father and the Sonne There be three that beare witnesse in Heaven the Father the VVord and the Spirit 1 John 5. It is the spirit which beares witnesse for he is truth I will send the Comforter even the spirit of truth Iohn 14. And I will pray the Father for it Iohn 3. 4. Taken for the product or work of the Spirit what is borne of the Spirit is Spirit that is of the same Nature with the Spirit it selfe So that now for God to be justified in the Spirit is not meant as if he had any righteousnesse infused in him which he had not before but that he was justified that is declared to be righteous one who had no sin neither was guile found in his mouth and that he was absolved from all that charge of the guilt and punishment of sin which was laid upon him and one who had finished his course and done his worke compleatly both satisfyed the law and the justice of God and that in or by the Spirit that is his God-head or by the vertue and merit of his divine Nature which made all he did efficacious and satisfactory the Spirit it selfe bearing witnesse of it and fully discharging him from what was laid upon him For these words as one saith to be brought in answer to an objection which might be made on this that Christ was God manifest in flesh that is humbled and abased or else he could not have suffered why hence the world thought he was a deceiver that he was not such a one as he pretended took upon him as a malefactor and used him so why but he was not so for though he was manifested in that base and low way and so united and clouded in flesh yet he was justifyed in the spirit they saw not that inward glory and power which was in Christ's Nature but what ever men esteemed of him yet the spirit it selfe justified him But seeing this is so great a mystery set in the second ranck of the deep things of God we had need look more narrowly into it and see what the Scripture saith concerning this how Jesus Christ may be said to be justified This is to be premised in generall that it is spoken in opposition to his humiliation or manifestation in flesh for in that he seemed to be condemned to walke up and downe as a sinner one which was the shame of the world and therefore he is said to be justified in the spirit that is 1. Internally what ever he was without yet within he had a spirit of glory his outside was meane
but his inside blessed 2. Externally he was notwithstanding all the visible actings of him in the world and the misapprehensions of wicked men yet the spirit did still justify him and cleer him and declare him to be righteous Two things were laid on Christ which he had need to be justified from 1. The false aspersions which the world laid on him they lookt on him as a deceiver a friend of Publicans and Sinners one which blasphemed when he said he was the sonne of God one which had a Devill and wrought all his miracles by the Devill 2. The state he stood in under our sins have had the guilt and the punishment of them laid on him whereby he stood as a visible malefactor and under the visible sentence of condemnation For Christ was really charg'd with the satisfaction of our sins and was liable to all that the Law could say to us for them Now he had need to be justified from this by having an acquittance and absolution by the spirit of God Now in both these wayes may Christ be said to be justified 1. He was justified in the spirit from all those wicked imputations his enemies laid on him none were accounted of so vile as Jesus Christ all the reproaches that could be invented were laid on him they called him a Devill commonly Now see how he was justified in the spirit that is first how cleer he was within in his spirit no guile was found in his mouth 2. By his Godhead what bright sparklings of God was in the face of Jesus Christ to the conviction of his enemies many times when they came to catch him they were catch'd by the beauty of his glory and faine to confesse he was a righteous one and that never any spake or acted like him in all that ever he did in the acts of his humiliation he was justified in it God clearing it up that he was the true Messias and Saviour of the world when he was borne wise men came by the spirit to see him and worship him when he was baptized the spirit came downe visibly on him and proclaim'd from Heaven that he was the beloved Son of God with him he was infinitely well pleased Nay come to the uttermost degree of his humiliation when he hung on the Crosse between two thieves by his spirit he converted one of them and made them acknowledge he was the righteous man and they only the sinners In a word what ever he did or spoke the spirit did act it in him and justified him in it I speak not of myselfe but God testifyes of me Iohn 6. He was begotten in the wombe by the spirit led up and downe in the spirit offer'd up by the eternall spirit raised from the dead by the spirit That place in the Romans 1.3 cleers up this He was declared to be the Sonne of God with power by the spirit of holinesse in his Resurrection It is a place which answers this He was of the seed of David as concerning the flesh but declared to be the Sonne of God in the spirit when he did rise againe as much as to say he was God manifest in flesh that is in weakness and yet he was justified by the spirit of holinesse to be the sonne of God Christ would often call himselfe the son of God and for that he was called a blasphemer and for that they sought to put him to death as if they had said we will try that thou canst not dye if thou be the Son of God And so when he was put to death they were confirmed that he was a deceiver But now when he rose againe of himselfe then he was declared with power to be the son of God that is justifyed by the spirit of holinesse or the holy spirit that spirit did declare that he was full of holinesse But this was the least part of Christ's justification 2. Christ stood under the charge of all the sins of the Elect as a common person and so was by God himselfe condemned he bore our sins on the Tree in his owne body that is was really charged with the guilt and the punishment of it and though he was not guilty of any sinne yet was punished as the greatest malefactor standing as our surety Christ may seem to be condemned even by God himselfe and he must come off cleer or else lye under the punishment of it for ever for once the charge was laid on Christ the law looks to him Now Christ that was thus visibly condemned he is justified in the spirit not only that he was appointed to satisfie but that he had satisfied and took away these sins and it was reason that if God did charge him with the debt of our sins that after he had paid it he should be acquitted and declared just and the Justifyer of these for whom we undertook Now this is the great meaning of this phrase that whereas Christ was manifest as God in our flesh and so stood under the guilt of our sins he was justified in his spirit and cleered by God that he had fully satisfied him That whereas God was manifested in flesh that is as the Apostle saith Rom. 8. To condeme sin in the flesh that same God-man was also justified in the spirit that is freely and fully acquitted by his God-head from all these sins and so taken up into glory And Christ himselfe in a Prophesie when he was to dye and be judged as a condemned man he comforts himselfe with the thoughts of this He is neer that justifies me who shall condemne Esa 50.8 9. So likewise the Apostle speaking of Christs Resurrection he was put to death in the flesh but quickned in or by the spirit 1 Pet. 3.18 a place fully paralell unto this Paul saith he was justified in the spirit and Peter that he was quickned in the spirit both meane one and the same thing viz. that new life which Christ had from the dead when he left all our sins behind him and rose againe and by spirit is meant his God-head or divine nature whereby he was both raised from the grave and the guilt of sin together he was quickned and justified as a Malefactor by an absolution receives a new life after the sentence of death and this worke of justifying Christ is especially laid on Christs resurrection who when he dyed was as a condemned man but when he rose againe appeares as a righteous man which had finished his worke For justification implies and supposeth a former guilt laid to ones charge of which he is acquitted There was reason that if Christ bore our sins and stood as one condemned having done away sin should likewise be justified from the guilt of what was laid on him and be pronounced righteous Christ was under the greatest attainder that ever man was he stood publikely charged with the guilt of a world of sins and if he had not been justified by the spirit he had still laine under the
the Scripture but is matter enough for a whole Age to Comment upon so that thou needest not leave old principles for new discoveries for in them thou mayest find successive sweetnesse The Apostle in the 2 Colossians v. 2. speakes of a full assurance of understanding which the Saints may come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the same with what the Text saith To be so fully assured in our understandings of all the truths of the Gospell that nothing can shake us To have all things so demonstrative and cleare and our judgements so convinced and setled in them that we may see round about all the objections that can be made of them Doubting in judgement makes doubting in conscience and Faith As your principles are so your practise will be therefore you had need have them cleare The holding of some things are so odious that a Saint should not answer them but contemne them So Paul when this objection came in that we might sinne because grace abounded Rom. 6.1 What doth he stand to confute it no he will not honour it with an answer but abominates the thoughts of it God forbid saith he To conclude this with a ground of comfort to all Saints Your salvation is without controversie the grounds of your eternall peace are not to be so much as questioned All things are carryed on in a mystery yet so sure as that it is death to question them You may as well doubt whether there be a God as doubt whether the everlasting foundation of your peace can be removed There is nothing for you to doe in this but to believe as these things in themselves are past dispute so doe you believe that they may be without doubt to you Get your assurances as unquestionable as Gods foundation for that stands sure and hath an eternall seal unto it put your propriety in this mystery out of dispute that you may be able to say without all controversy this mystery is in me and as God was manifest in flesh and I may not doubt it so God is manifest in me and I dare not deny it Art thou in Iesus Christ who is the summe of this great mystery why then let Devills and men question thy salvation it cannot hinder thy comfort Beloved get things at such a passe in your soules that all things are beyond dispute in your hearts either concerning the principles or the application of them to your conscience that you may come to the full assurance of Understanding in the mysteries of the Gospell not to doubt of the truth of them so come to the full assurance of Faith not to question your part in them That as this is sure that Christ is so you may be as sure that you are in Christ God hath not left the things of salvation the great truths of his Gospell to be judged by the pur-blind eye of a probable judgement but by the cleer and open eye of Faith And though they seem to lye never so contrary to the received principles of reason yet if they have God's stampe they must be beleeved by our Faith If we may but guesse and conjecture at things of the Gospell what a miserable condition were we in what a disparagement to the divine light of Truth that it is not so demonstrative and fit for knowledge as the maximes of Nature Indeed as the Apostle saith 1 Cor. 2.8 The naturall man with all his accomplisht parts and light of reason cannot perceive the things of God the utmost of his knowledge is but conjecturall and common he sees not into the nature of these truths But the poorest soule which hath the least beame of supernaturall light in his Understanding beholds such infallible cleernesse in the mind of God that his whole soule fals down before the manifestation of it Ob. But can a soule be as much without controversy and doubt of his own salvation and of his being wrapt up in in that Mystery as he is of the truth of the things themselves Sol. I answer Yes the same that reveales the one reveales the other the same un-erring spirit that revealed the mystery in it selfe reveales it to the soule and the same closeth with the light of the one as with the other why may not a soule be assured that what the Holy Ghost hath written in his heart is as certaine as what he hath writ in the word Doubtlesse the worke of the spirit in the fleshly tables of our heart is as certaine and I may have as sure knowledge of it as of the writing in Tables of stone or in paper for the Mistery of God in the heart is but a transcript of what is in the word yea doubtlesse it is more glorious then the bare expression of the mystery in words What makes the soule be fully perswaded that this in the Bible is the word of God that these truths are certaine but because of that light and demonstration of the spirit which accompanies it every one sees not that infallible glory and beauty in these things only takes them up in a generall and customary notion but in the Saints they know it is so as they know that snow is white and the same light and power of the spirit assures their soules that what is written in their hearts is as absolute an undenyable truth The inequality of light from the spirit causeth the inequality of knowledge and assurance concerning them both And the Apopostle speaks as confidently of his own salvation as he speaks of the Truth of the Gospell we know that if this earthly house c. 2 Cor. 5.1 And we know we are of God though all the world lyes in wickednesse And there is a full assurance of Faith as of understanding Oh look therefore to come into an unquestionable condition once thou hast it demonstrative that thou art in Christ take heed of questioning it As every word which God hath spoken shall not passe away unfulfilled so every worke which God hath wrought in thee shall be perfected God giving the same assurance to thy spirit as he doth to his owne Truth SERMON II. 1 TIM 3.16 And without controversie great is the mystery of godlinesse c. IN these words there is a full and summary comprehension of the deepest divine truths that ever came out of Gods heart and a seale of confirmation added to the assurance of them they are not things which hang on uncertaine grounds but have such demonstrations within themselves that they are without all controversy confest absolutely by al Saints not but that some doe deny them but that in themselves they are to be beleeved by the Saints There is no place in all the Scripture that in one verse doth Epitomize all Divinity as this that I may call it a Map of both worlds wherein at once you may behold all that which would cost you all your life to travell over and see in the fulnesse of its Glory All Divinity may be reduced to
THE GREATNES OF THE MYSTERY OF GODLINES Opened in severall Sermons BY CUTHBERT SYDENHAM Teacher to a Church of Christ at Newcastle upon Tine LONDON Printed by W. Hunt for Richard Tomlins at the Sun and Bible neare Pye-Corner 1654. TO THE Right Worshipfull William Johnson Maior of Newcastle With the Aldermen Sheriffe Common Councell and the rest of that famous Corporation Honoured and Beloved IT is not any vaine desire to appeare in print that I present you with these sheets but these two reasons have prest me thereunto First because I cannot now preach to your eares I would leave something before your eyes that might quicken up your spirits to a holy remembrance of what you have formerly heard for carefull and observant reading doth imprint with more efficacy that which it may be did but passe more transiently thorough the eare besides in reading a man may dwell on a nation untill he hath suckt the spirits of it and yet not lose the next which in hearing is hazardous so that primarily my uselessenesse to you through sicknesse in preaching hath provoked me that if possible I might be a little usefull to your soules by this 2. I have attempted this worke to leave a character and testimony of my deepe sence I have of your great favours to me you have nursed me as a Parent his Child Now what have I to present you with but even this spirituall mite which is seconded with many desires for your eternall welfare and this I must say that I beleeve never more respects have been shown by any Corporation in England to the most grave and worthy Preachers among them than you have shewn to me unworthy me Thus I have given you a short account of what moved me to this enterprize I hope it will be candidly interpreted among you I have only one thing to adde which all the Nation may take notice of and wonder concerning your happinesse that these nine yeares when all the Nation have been in a puzzle about errors sects and schismes even almost to bloud you have sate as in a Paradise no disturbances in your Pulpits no railings or disputings Presbyterians and Independents preaching in the same place fasting and praying together in heavenly harmony expressing nothing but kindnesse to each other in their meetings ready to help each other and as for the errours of the times that have disturbed so many Towns in England it may be said of Newcastle as of Ireland the Aire is so pure no such venemous creature can live there and this hath been through the power of the Gospell and your carefull Government Now the Lord make you reach after immortality take heed of this evill world Oh that you may further prize and profit by that precious Gospell which shines among you and may this little Treatise adde one cubit to your stature in grace how will it rejoyce the soule of him who is From my sick Chamber in Axe-yard in Kingstreet in Westminster Yours to serve you in Gospell if ever God recover my strength Cuthbert Sydenham To the ingenuous godly Reader ALL I have to entreat thee in the reading of these sheets is first that thou wouldst no◠look on it as a bare Treatise wherein things are only opened and demonstrated but as Sermons where the same things must sometimes be repeated and often inculcated to worke the notions if possible into the spirits of men Secondly that thou wouldst do thy selfe and me so much right as to correct what thou findest amisse and especially there is need of thy charity in reading this book for in expressing such high and great mysteries the least omission or addition of a syllable yea of a letter may make it blasphemy to the Reader I have found out some which I point out before thee p. 44. for very read every p. 45. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 67. for God did manifest himselfe r. God did not p. 69. for nature r. heart p. 77. for dwelling r. dreadfull p. 93. for when r. were p. 94. for you r. gone p. 96. for wise r. wisdome p. 97. for your death r. only you p. 119. for expression r. impression p. 145. read the foure first verses warily p. 183. for take r. took p. 144. leave out very p. 190. for Iews r. Gentiles Other things I entreat thee to correct thy selfe and where the sense failes to helpe it with charity the Lord give an understanding heart and a discerning eye to dive into the mysteries of the Gospell this is the desire of him who is Thine in the Gospell C. S. The Greatness of the Mystery of Godlinesse opened in severall Sermons SERMON I. 1 TIM 3.16 And without controversie great is the mystery of Godlinesse which is God manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world and received up into glory THe Apostle in this Chapter sutes his Exhortation to the divers Offices in the Church and laies down their particular qualifications who shall be fit for such places God never cals any to places but he fits them and he would have us looke to whom he hath qualified It is not enough that men have publike vote for publike places but they must have sutable endowments a Bishop that is a Pastour must be blamelesse v. 2. So he that thinks to act for God must have qualifications from God Gods Call hath ever his blessing and assistance Now that Timothy might take speciall notice of this he tels him that he writ these things on purpose that he might know how to behave himselfe in the Church which he cals the house of God and the pillar and ground of truth ver 15. that is that which holds forth truth as the pillar doth the light that is set on it The Apostle laies the weight of his worke and all the Ministers of the Gospell and heightens their Calling from the preciousnesse of the truth that is to be manifested by them and at last breakes forth into the great truths which they are to manifest which are undeniably the great Mystery of Godlinesse in the world God was manifest in flesh c. So that this is the sum of all Pastors and Teachers and Elders and all Office of the Church had need be men peculiarly qualified that they may behave themselves as becomes them in the Church for that is as a Pillar of truth and the great Mystery of Godlinesse is opened among them they are to hold forth that Godlinesse which is a great Mystery And it is as much as if he had said Timothy I write these things to thee and all the Ministers of the Gospell that they looke to themselves for a great charge is committed to them to be as pillars in Gods House and to carry forth the greatest mystery in the heaven and earth that upon which depends the great weight of Salvation Oh if these that are to dispense the Gospell did
but know their work what a glorious and great Dispensation is committed to them how would they labour to behave themselves in that great charge Here be many things observable in the words 1. The Preface or Porch 2. The Fabrick it selfe In the Preface is 1. The manner of his speech and that twofold first the affection he speakes it with he is so as a man in rapture that speakes in pure sentences without Controversie c. He breakes off as it were from all that he had formerly spoken and sits down and wonders at the greatnesse of that Mystery which the Gospell held forth 2. That he speakes of its Godlinesse 3. The description he gives it he cals it a Mystery and that with this Adjunct that it is a great Mystery 4. The confidence he speakes it in without Controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest è ex confesso without doubt or question it is so none that ever knew God or ever felt the power of it but said it was a great mystery Then secondly you have this Mystery unfolded and cleared up in these severall particulars of it which he deduceth to these sixe heads God manifested in the flesh Justified in the spirit Seene of Angels Preached unto the Gentiles Beleeved on in the World Received up into Glory So that here is Truth and that truth is Godlinesse and that godlinesse is a great Mystery and all that is laid out in various manifestations of God Here are many glorious things to be insisted on all Divinity comprehended in these few lines the very marrow and pith the foundation and fountaine of all that we need to know or to be acquainted with And before we come to Launch out in the Ocean we must cast an eye upon the Connexion of the words Obs First That which the Apostle cals Truth in the former verse he cals Godlinesse here Truth is not a fancy or notion but it is holinesse it selfe and none can know Truth in the nature and power of it but they must be godly First Truth is the patterne and platforme of Holiness it is the mould of Godlinesse that is godlinesse which is conformable to divine truth Truth is Gods mind and godliness is a soule conformable unto that mind or transformed into that truth therefore the Apostle when he would relate the godlinesse of the Romans Rom. 6.17 he saith they obeyed that doctrine or truth into the forme of which they were delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the truth of the Gospell as a type a mould into which they were cast Secondly godlinesse is truth because truth works godliness Christ praies the Father to sanctifie them with truth Joh. 17.17 It is the nature of truth to sanctifie and worke holinesse truth is light and life and doth as the Sun both enliven and enlighten all soules on whom its beames shines errour never makes holy though it may be in a holy person and shadowed with the holinesse in whom it is but all the truths of Christ they are as fire that convert soules to its own nature whatever holiness is in the soule is no more but truth digested turned into life and spirit Use So that first let not the world mistake themselves concerning truth It is not enough that men have abundance of notions concerning God or Christ except it be holy truth sanctifying truth this world is growing exceeding knowing men boast of many great and mysterious truths which they know but where is godliness Truth without godliness is as an Oracle without a voice a body without a soule as letters in brass without life Brethren what is it for a man to have found a peece of Gold when he is hungry and can find no meat It is cleare men know little of truth they are so unacquainted with godliness that is truth indeed which moulds the soule into the nature of God which draws a soule into pure fellowship with God which elevates the spirit into the glory of God which turnes all things into life and power in the soule other things are but notions to have truth written in thy Bible and not in thy heart what is it For thee to have a forme of truth in thy understanding the letters transcribed in thy fancy and not be turned spiritually into that forme godliness is nothing else but truth baptized in the soule truth with a new name that soule hath not a sparkle of truth which hath not a motion of life from it truth came out of Gods bosome and is the manifestation of his life and glory and it will turne the heart sutable to that life Vse 2. Would you know what it is to be godly not to have a forme of this and that way of Religion of our owne making but to be conformable to divine truth as good principles and notions without divine impressions of it on the soule are nothing so godliness without a principle of truth to lead it is superstition as truth works godliness so godliness lives answerable unto truth godliness consists not in any forme of worship set us by men though never so glorious but by being one with truth in serving God after his own mind and heart Vse 3. Againe know who are the knowing and the godly men what those who barely and nakedly confess the Articles of faith who beleeve in a cursory manner what is said of God and Christ in the Gospell no but those which are made godly by these truths It is impossible for any to know Jesus Christ and the mystery of the Gospell but they must have the life of it in them if men will judge as God doth of their knowledge by their hearts how few knowing men shall we have in the world God values mens knowledge by their affections by the value they set on truth all our knowledge and speculations of truth without godliness is but a humane knowledge of divine things you know much you see great mysteries of truth what life what spirit hath it put in you If you have seen Jesus Christ as the Center and substance of truth where are the transformations and the raisings of your soules after this Christ apprehended When principles are turned into practice and speculations into power and notions into spirit then your truth is godliness Will you know the reason why there is so much profession of truth and so little practice of godliness why the heads of men have so outgrown their hearts I think it be this either first that which men call truth is errour or the fancies of their own braine not the Vision on the mount Or else secondly they have but the bare and leane apprehensions do not see them in their own nature men place Religion in knowledge and godlinesse in a meere conceit doubtlesse it truth were seene in her naked glory without her hood or gowne only as she comes out of the bosome of Jesus Christ the beames of her glory would pierce the very hearts and soules of men and
two heads Gods manifestation in Christ and Christs manifestation in us God in Him and He in us and both these are laid out to the full in the Text. We may well admire the fullnesse and shortnesse of Divine expression in the Scripture that so much should be wrapt up in so little more then to have Homers Iliads compriz'd in a nut-shell Turn over all the Volumes of Nature all the large writings of Prophane or Divine Authors they containe not so much matter as one of these expressions will hold forth unto us That which I shall begin with is the generall description of Divinity which is laid down in these words Great is the Mystery of Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein you have first the thing described that is Godlinesse or else you have The subject Godlinesse The predicate Mystery The adjunct a Great Mystery 2. The description it selfe it is a Mystery 3. The adjunct our Title to expresse by it is a Great Mystery The Apostle cannot containe himselfe in ordinary expressions to say it was a mystery is an exceeding large expression beyond our apprehensions but in that he cals it a great mystery he raiseth our thoughts and loseth our understanding This observe by the way you can never speake too high of nor admire too much any thing of the Gospell when you have spoken to the utmost and have lost your selfe and your hearers yet then you are below what glory is conteined in them you may speake too much of any creature and presently transgresse in your commendations but it is impossible that ever any expressions should reach Gospell-mystery Hyperboles in the world are the excretion of our frothy wits and serve but only to indulge our corrupt affections but as one saith Deus Coelum non patitur hyperbolen all the height of expressions and wit strained through the narrowest and purest fancy can never be too high in expressing Gospell-glory Gods own spirit is as it were streightned and at a losse for expressions to set forth the deep mysteries of the Gospell and though what is spoken of them be proper yet they are far under the things themselves and no more than Pictures and Phantasmes to the reality of those things themselves What words can be given to set forth invisible and immortall and immense glory God hath help'd our senses and understandings by those expressions though in all that is written he hath spoken below himselfe if a man should paint the glory of the sun what colours could he use or how would he limb out the nature of a soule why spirituall mysteries are far more invisible and glorious 1. I shall begin in the first place with the subject of the proposition that it Godliness 2. Shew that it is mystery 3. That it is a Great mystery That every word as well single as compounded may have its weight For the first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the right worshipping of God in the generall signification of it and it is used by the heathens to expresse the worship of their Gods But in that notion it is not meant here besides what was said the last time of the nature of Godlinesse in regard of the communion of the two expressions truth and godlinesse I shall proceed more particularly to express the nature of it It is used three waies in Scripture 1. For the whole doctrine of the Gospell as a generall word which containes whatever is demonstrated concerning God so it is called the doctrine which is according to godlinesse 1 Tim. 6.3 thus godlinesse is truth 2. It is put for the inward worke of all these truths on the heart for the gracious qualifications of a soule sutable to the truths of the Gospell they are put both together by the Apostle Tit. 1.1 2. the acknowledgement of the truth which is after godliness it imports the inward frame of the soule in conformity to the truths which are godliness 3. It is put forth the holy walkings of a Saint in the world from the patterne of these spirituall truths 1 Tim. 4.7 exercise thy selfe in godlinesse that is in all the waies of holiness by godliness here is meant the whole sum of divinity the circumference of all Religion especially that which contains the great contrivance of Gods wisdome and love in the Gospel and the manifestation and working of it in us It is not meant barely of the truths themselves but of the workes of these truths in the Saints So that godliness consists in the light of truth and in the life of grace God manifesting himselfe in the light of truth and working in the life of love and grace in the heart There is a forme of godlinesse which the Apostle speaks of 2 Tim. 3.5 a meere externall profession and garbe of godlinesse there is no mystery in that men may take up a curious picture of holiness without much ado nature can reach that mystery but there is a power of godliness which consists in the life and spirit of truth in the soule that is a mystery Will you know then what godliness is It is the openings of Gods glory in its selfe and the workings of it gloriously in the soule Godlinesse lies not in the bare expression of words nor in the externall forme of profession of these words But it lies in the divine glory of God which is wrapt up in these words and the gracious dispositions and affections of the soule to these things What a great matter is it for a man to confess Jesus Christ to be the Son of God to pray and express outward words accordingly But to see the mystery of that glory which is in this that Christ is Gods Son and to have the powerfull influence of it in the soule this is godlinesse and that which is called a great mystery Thus then the whole manifestation of God in the Gospell all the actings of his glory in truth and all those truths wrought in the soule is this godlinesse which the Apostle well cals a great mystery though this must be added that the Apostle especially aimes here at the truths themselves and Gods manifestation of his glory in them Now secondly This he cals a mystery It is a high expression and worthy to be appropriated unto godlinesse and the Holy Ghost ever makes use of it when he would set forth the unexpressible nature of Gospell-truth therefore to open it 1. It signifies some secret and hidden thing that is above vulgar apprehension its word that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shut up and hide a thing that none may find it and know where it is as men hide jewels and precious things from common hands therefore Daniel saith It is God in heaven that reveales mysteries or secret things Dan. 2.28 Thus godlinesse is a mystery hidden from the eyes of thousands hidden in Gods own breast from everlasting and as the Apostle expresseth in Eph. 3. hidden from generations of men The
in a multitude of new expressions and demonstrations Take it in all the particulars of it and every one is a distinct mystery and so large that there is not any one part of it fully discovered or to be compleatly knowen very other knowledge may be soon attained unto men have come to a great perfection in it but all our life is but a learning of this art none professe to be Masters of it all are Scholars and the more they learne they wonder the more at their own ignorance there is so much behind It is delivered in short sentences that all the wits in the world have been racking their heads but to beat out knowledge of it All the former ages have had worke enough for all their parts too and to serve but their age out of the very letters in which this mystery is written and yet the after ages wonder that they have known no more and could dig no more glory out of this one Myne The very out-side and Characters of the Gospell have tortur'd the strongest heads from age to age but to understand the meaning of it And how much doe Saints find in the Gospell in this age as if there were a new manifestation of God unto the world Yea and the ages to come shall know more of this mystery then we have The Apostle Ephes 2.7 Hath an expression in the Ephesians which is observable viz. That in the Ages to come he might shew forth the exceeding riches of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The superabundant riches of grace that is but one part of this mystery yet it is in an extream excesse Why had not God revealed grace enough in the former ages and in that present age in calling in the Gentiles in converting so many thousands at once what a deal of that grace had Paul himselfe 1 Tim. 1.14 He saith that grace did superabound to him before he writ to the Ephesians and is there any more grace to be revealed Oh yes herein lies the mystery of grace that he hath reserved exceeding riches of grace for the ages to come grace that never saw light before as if he had yet a fuller magazine of riches of grace for the latter ages and unto this day we see grace running over all bounds on the Creatures And we may say the like of every part of godlinesse It is such a vast body of light and glory that it can be seen by no eye in the world at once God hath laid out every part in a distinct excellency As when you goe to buy curious things at the Exchange there are so many varieties that you must have one box opened then another and by degrees see all their commodities Therefore you have it said of the manifestations of God in the old Testament 1 Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in his glory by peece-meale and in divers wayes and administrations because of the abundance of glory in it so not in the new Testament these truths are set forth in divers administrations divers operations and multitude of gifts some have one gift some another and yet all but opening one and the same mystery in various and severall waies the whole variety of dispensations is called by the Apostle Peter 1 Pet. 4.10 The manifold wisdome of God or the wisdome of God variously manifested one and the same wisdome acted in severall glories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus godlinesse is a mystery indeed which hath such manifold wisdome in it so highly and diversly and successively acted Fifthly A mystery is put to express the depth of knowledge the profoundnesse of any Science it is knowledge unknown as it were unto the most that which few know or can dive into It is not the scum or froth of wit but the height and depth of wisdome to be known in mysteries is to be a man of learning and knowledge as we say Thus is godlinesse a mystery that it hath the bottome and depth of all counsell and wisdome in it in the contrivance of godlinesse God acted his utmost and eternall wisdome and there you have the bottome of his heart turned up these things that lay deep in the boundlesse sea of eternity are brought in sight unto our eyes the Apostles expression of it is this he brought life and immortality to light through the Gospell As if some man of rare parts should bring to knowledge some secret and strange contrived plot of great consequence into a state why by the Gospell which is the systeme of godlinesse light and immortality the greatest things of most infinite concernment are brought to light you read in the Corinthians of the deepe things of God which the Spirit reveales 1 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these deep things are nothing else but this mystery of godlinesse which come out of the depth of wisdome and power and love unto our soules In Rom. 11. the Apostle speaking but of one part of this mystery in the rejection of the Jews cries out in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth both of the wisdome and knowledge of God c. godlinesse is no shallow thing an outside of knowledge but the very depth of wisdome and knowledge the word signifies a gulph that hath no bottome at all There is not a part of godlinesse but you must go back unto eternity to find its beginning it containes the weightiest and important things of immortality and glory the Elephant may swim in these streames the soule may soone be drowned in wading into these waters lose his feet and have the billows of immortality and unsearchable wisdome overflow him godlinesse containes things which reason cannot reach which wit cannot expresse which the vastest understanding cannot containe Sense is swallowed up reason is non-plust while it deales with those mysteries the Apostle professeth that they are so deep that none but the blessed spirit who knows all things can reveale them yea and he saith that he searcheth the deep things c. As if they were so deep that the Spirit it selfe must search into them before he can know them not but the Spirit knows all things but to expresse unto us what mysterious things are in godlinesse Babylon in the Revelations is called a mystery because of the depth of deceit and policy whereby she stands Rev. 10.7 In a word whatever is darke in it selfe or delivered in hidden and unusuall termes that is called a mystery whatever cannot be known but meerly by Revelation Rom. 16.25 Thus is the Gospell and all Religion purely to be discovered by the revelation of the spirit of God thus much of what the Word in its use imports I must apply this ere I go farther Vse 1. It may serve as a reason to informe us why no more are acquainted with the Gospell it is a mystery the most of men are ignorant of the ordinary and the common principles of nature there are but a few of strong apprehensions that can
fathome them but the things of Religion are mysteries far above the reach of nature no marvell if the wise men and the noble men of the world are so foolish in these things for the Apostle gives the reason We speake the wisdome of God in a mystery 1 Cor. 2.7 the wisdome of God is made known in the Gospell and in a mystery what is that why it is vailed in outward and poore and low expressions which all their parts cannot see into The Apostle professeth that no naturall man can reach the meaning of them 1 Cor. 2.14 All the things of Christ they are paradoxes strange things to men of great judgements in the world and the reason is because they are spiritually to be discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a great objection against many things of truth such great men and wise men can see no reason for it it is no wonder for they are mysteries Those which will find out this riddle must plow with another Heifer than sense and reason and naturall endowments God hath so ordered that he hath chosen the foolish things of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound the wise things of the world 1 Cor. 1.27 Therefore the Gospell is called the wisdome of God as opposite to the wisdome of men And the Apostle saith positively that it was wisdome in such a mystery that none of the Princes of this world knew Nay the Spirit jeeres all the learned of the world in this very thing because of their grosse ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is the Scribe Where is the wise Where is the disputer hath not God made foolish the wisdome of the world 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ he blesseth his Father for this that he had hid these things from wise and prudent and revealed them unto babes Mat. 11. There is a twofold knowledge of Religion A historicall or notionall and spirituall and mysticall the first these which are most wise may come unto the most exact knowledge of as far as letters and words will expresse things as much as outward Characters can expresse inward life and they may know the true sence and meaning of things in the Gospel according to what either the history or the tenor of such words will import and have as reall meaning of the words as the best of Saints may have But this is haerere in cortice to stick at the rind they can never spiritually see into that glorious mystery which God intends by those expressions But this I would have all to note though the mystery is more than can be exprest in word and there is a further glory hidden than is exprest in any sentences divine yet there is no mystery contrary to the very sense and meaning of the positive words of scripture Ob. So that if any aske how far the light of humane reason can go in the finding out these great mysteries Sol. I answer No farther than what the sense of words will beare and the deductions and conclusions from thence which yet may be as true for the notion as any knowledge which enlightned souls have but into the intimate glory and nature of the things themselves and Gods designe of love and glory in them all the light of nature cannot see for they are spirituall things though cloathed with earthly formes and expressing themselves by earthly mediums and they are to be judged in their owne nature and their ownlight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging spirituall things by spirituall as the sun must be tried by its own light not by the stars or a candle for example suppose a mans soule be affected with joy or griefe or taken up with apprehensions of some high nature and it breakes forth in words or writing to expresse this any man which hath reason can tell what the words mean and so gives judgement of his workings But to see intimately how that soule works how the spirits flow up and downe in the workings of the soule on those apprehensions none can imagine but one that is possest with the very same passion and can go as it were purely into such a soule so may I say of all the mystery of the Gospell the sound of words the sense of things which they hold forth nature may see reason may apprehend But to behold the spirituall glory and beauty of God in these above all things else none but the spirituall man one who hath his heart in the bosome of those glories can see Therefore the Apostle prayes for the Ephesians Eph. 1.17 18. That they might have the Spirit of wisdome and revelation in the knowledge of him the eyes of their understanding being enlightned they might know c. 2. Vse What cause hast thou to blesse God for ever who hast any thing of this mystery made known to thee It was hid from ages and generations of men and hath God revealed it in any measure to thy poor soule Oh what a deal of wonder should it raise in thy heart It is as a great mystery to reveal this in thee as the things themselves doe hold forth The Apostle to the Colossians magnifies the dispensation of it 1 Col. 26 27. And he cals it the riches of the glory of the mystery which is Christ in you This mystery holds forth the unsearchable riches of Christ to the poor soul Oh men doe not know what a mercy it is to have a revelation of this glorious Christ in such a mystery in their owne soules that must needs be a glorious mercy which Christ doth so heartily thanke his Father for Mat. 11. There is not such an expression in all the Scripture againe where Christ doth so expressely thanke his Father as for the revelation of these great things to poore soules God might have shut up thee in blindness with the world given thee only parts and gifts in the world heightned thy understanding to have contemplated the secrets of Nature and it had born a great mercy or at most might have inlightned thy reason to have taken in the outward notion of the Gospell But hath he revealed Christ in thee let thee see into the wonders of glory which no tongue can expresse and given thee the light of his Glory in thy heart Oh how should thy soule be ravished with the riches of God's love to thee 3. Vse If Religion be a mystery how should we wait on God for the manifestation of every truth of it when we come to heare the Gospell we should come as to mysteries lay downe our owne carnall reason and unbeliefe and look for God to teach us and to reveale his owne glory in us There is a twofold vaile must be taken away the one from our eyes and the other from the things themselves 1. God must open divine truths to us in their owne Nature there is a vaile that lies on them viz. the darknesse of the expression of them nay the resplendentnesse and exceeding glory of
things so let him be the full and compleat subject of your Faith and Love and Joyes and Delights the more you see him the more your hearts will be lost in love to him you may see every day new mysteries of Love and Beauty in Jesus Christ new depths of wisdome and fulnesse Oh how could the Apostle choose when he thought of Christ but break out as he did Let them be Anathema Maranatha that love not the Lord Jesus Cursed for ever be those soules that cannot love such a Christ there can be no curse too dreadfull But so much only in the generall which yet is worth your observation The particulars in themselves are so glorious as they dazle my eyes something might be said of them but the depth and glory of them can never be exprest To begin with the first God manifest in flesh This is the bottome of all the mysteries in the Gospell every word speaks Paradoxes God manifested is wonderfull for no man ever saw God at any time But God manifested in flesh that is a contradiction it is more absurd to nature then to say a spirit is flesh God hath gone beyond us exceedingly in the work of our own salvation yet because that the thing is made known we must pry into the mystery of it and of all the mysteries in the Gospell this is the first and greatest the foundation of all the rest In the opening of it we must observe 1. What is meant by God 2. What by God manifested 3. What by flesh and the manifestation in flesh 4. How God hath manifested himselfe in flesh 5. The eminency of this manifestation above all other 6. The mystery of all this For the first By God is not meant God essentially the very God-head indefinitely but God personally in such a person though the whole god-head be included yet it is manifested but in one Person to wit the second Person Jesus Christ because all actions are done by Persons not by Natures Therefore this is a manifestation of God in his owne Son God's essence was never manifested no man ever saw God only the onely begotten Son He that came out of his bosome to reveale him And this is none other but an exact description of Christ which is God manifest in the flesh Now secondly by God is not barely meant an apparition of God in flesh which he meant to lay downe againe upon an occasion but as the word signifies passively conspicuus factus est in carne is made known and cleer to us in flesh This manifestation notes not a transcient shew of God to us but a cleer and constant demonstration of God and the only great and glorious first way of the manifesting God unto us as the word signifies a making of a thing to shine as the Sun to our eyes that convinceth every man of what he seeth And this not only as a glimpse of God which was very glorious and so away but as the cleerest and richest way of discovery that ever was or should be in this world But thirdly VVhat this flesh should be is a mystery Flesh is taken severall ways in Scripture First For sinne and its sinfull Nature we have See the lusts of the flesh that cannot be here meant God hath made no appearance of himselfe in sin Secondly Flesh taken for our humane Nature All flesh have corrupted their waies Gen. 6. That is all men their Natures are defiled So Rom. 7. in my flesh dwels no good thing that is in my Nature either in soule or body or both Thirdly Flesh is commonly taken for the weaknesse and infirmities of that Nature All flesh is grasse and the glory of it as the flower 1 Pet. 1. And the Holy Ghost speaking of the Aegyptian Horses tels you that they are flesh and not spirit it is weak and not strong So that Fourthly How hath God manifested himselfe in flesh not in the first sence but the two latter in appearing in our Nature in taking our infirmities and weaknesse sutable unto that Nature sin still excepted And what is here called the manifestation of God in flesh is in other Scriptures parallell explain'd As he is said to be Immanuell God with us Mat. 2. How can that be but only because of being in the same common Nature with us It is said the word was made flesh and dwelt among us 1 John 14. it is the same phrase with this for the word was God v. 1. And yet it was made flesh not that there was any transmutation of God into flesh that was blasphemy but only by reason of the union of flesh to him who was God This is farther exprest in the Apostle to the Hebrews Heb. 2.16 He took not on him the Nature of Angels but the seed of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He assumed not to himselfe that is God did manifest himselfe or appeared in any Angelicall Nature but in the Nature of men And was made in all things like unto us sin only excepted There is another cleer place Phil. 2.6 7 8. Which the Apostle urgeth about the manner of this discovery that Christ though he were in the forme of God and thought it no robbery that is did God no wrong to say he was equall with him yet assumed or took on him or appeared in the forme or the likenesse of a servant it is our Nature which was in subjection and servitude unto God So that now this manifestation of God in flesh is no other then God in the second person assuming to himselfe the humane Nature and so revealing himselfe to men sutably to their condition and this is Christ This manifestation is an effect of Gods assumption of our Nature so that this expression literally imports 1. The assuming of our Nature and the union with God God taking up us to himselfe as one in our common Nature 2. The full discovery of God to us in our owne Nature God acting forth his glory in our owne flesh And al this is stil but to denote out Christ who is the person set forth in the Gospell who was with God and was God and dwelt among us as the Apostle saith that is took up his Tabernacle of flesh in our Nature thereby to converse with us Yet many would faine wrest this Scripture from the person of Christ for some of the old Interpreters as Beza observes leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put in only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod manifestè est omit God and put in which mystery manifested in flesh thereby to take off the glory of Christs as God Erasm by flesh here he understands the whole world and by manifestation the Gospell intimating that this is the mystery that God should be manifested to the world but that is contrary unto this place for he afterwards speaks of the Preaching of it to the Gentiles that is to the whole world It is doubtlesse meant of God as in our Nature making up the person of Jesus
the Gentiles and beleeved on in the world and received up to glory now none will be so grossely ignorant as to attribute this to Saints Saints are not preached to the Gentiles nor believed on in the world nor yet all received up to glory 3. God as manifest in flesh did dye in that flesh was crucified to make atonement for sin for this was a manifestation in order unto reconciliation now who will say that the bodies of the Saints did dye and were offered up in sacrifice and did make our peace with God which they must be said to do if the meaning of the phrase be according to that interpretation We had need be wary in the letting out our thoughts on the Scripture and fastening interpretation of things seeing such strange consequences may follow And especially take heed of advancing Saints so as to lessen Christ he must have the preheminence above Saints and Angels and know that there is not only a distinction between Christ and Saints meerly as head and members but a distinction of them in regard of their persons for Christ is a head in regard of his person as the husband is the head of his wife and though they be one body yet he is a distinct person and hath those incommunicable prerogatives that cannot be appropriated either to Saints singly or as his body Gods manifestation to the flesh of Saints is at second hand thorough Christ of his fulnesse that is of that fulnesse which resides eminently and distinctly in his person they receive grace for grace Indeed God is said to dwell in us and we in God but how not as God dwels in Christ but because he dwels in us by his own nature and we by union with Christ partake of that fulnesse according to our measure God dwels in Christ immediately and as a God he dwels in us through Jesus Christ Christ letting out part of that fulnesse on our hearts And thus God was pleased that in him all fulnesse should dwell and by him to reconcile all things to himselfe that in all things he might have the preheminence and that his person might be distinctly admired above all Creatures The difference of Gods manifesting himselfe in flesh that is in Christs humane nature and ours lies in this that this manifestation was as in an ordinance of life and salvation making that person which had our nature the great conveyer of eternall peace and comfort through that flesh so the Apostle Col. 1.22 In the body of his flesh through death he is to present us blamelesse and spotlesse to his Father wherefore saith the Apostle againe Heb. 2.17 It became him in all things to be made like his brethren that he might be a mercifull high Priest c. that is that he might be fit to convey life and salvation to poore soules But Gods manifestation in the flesh or persons of the Saints is as into severall Cisternes which lye under the fountaine to receive their proportion God manifesting himselfe in Christs flesh is as of a fulnesse to fill all but in the person of the Saints it is but of severall degrees and measures in order to a fulnesse that we may come to the fulnesse of the measure God hath manifested himselfe in our nature that by that he might at length fill all our persons Thus is our nature joyned to the Godhead to be as a great pipe set at the mouth of some full spring that through that God might run out his love and glory by degrees on our heart first Christ receives it at once and then thorough his Spirit discovers it in us In a word Gods manifestation in Christs flesh was as a Saviour a Redeemer a Head yea as the Author of eternall Salvation to us And this is the mysterie of mysteries he which reads this may very well cease to wonder at any thing else This is the foundation of all Gods other actings to us the pole on which they all turne all the discoveries of God are wrapt up in this one this unlocks Gods own Cabinet wherein all his designes lye Election Redemption Glorification all is wrapt up in this and made cleare when we understand this one expression God manifested in flesh it is the being of light and immortality to light at once it opens heaven and earth 1. This is the foundation of our union with God and Sonship it is from hence that God is one with our nature God is manifested as a Father in our own flesh we are Sons because Christ is he was really and naturally the Son and wee through him receive the adoption of sons For he which sanctifieth and they which are sanctified are all one therefore he is not ashamed to call them brethren Heb. 2.11 So you have Gal. 4.4 5. God sent forth his Son in our flesh that we might receive the adoption of Sons God first takes our nature and marries it to his own Son that so we might be united to him in his nature This is the Antitype and modell of all relations God one with flesh here is Father and Son Husband and Wife all relations meet in this one 2. It is by this that we have communion with God we had never seen God had not he manifested himselfe thus familiarly in our own flesh communion is in things and betweene persons sutable There was no sutablenesse between God and us untill he appeared in our own likenesse but now he made himselfe as it were fit for converse with the unworthiest Creatures there is a sweet sympathy between Christ and us by reason that he dwels in the same house of clay as it were with us the devill himselfe when he comes to the Indians as their God to draw their hearts to worship him appeares in the forme of a man that so he might the better converse with them The blessed God was willing to manifest infinite goodnesse to the Creature and to converse with them and that all terrifying apparitions might be shunned he appears as a man that so we may have intimate fellowship and communion with him with what a holy boldnesse may soules draw nigh to God and delight to behold him and converse with him now he is in such a habit of love and sutablenesse unto our own sences Why art thou strange poore trembling soule and standest afar off as if it were death to draw nigh Of whom art thou afraid What vision of amazement dost thou behold Is God come down among men and thou canst not look on him lest thou dye and perish for ever Why cast one look more and be not discouraged It is true God is come down but not in flaming fire not in the armour of justice and everlasting burnings but cloathed with the garments of flesh and sweetly desires to converse with thee after thine owne forme Nothing can be a stronger motive to allure poore soules unto termes of peace and love as this that God is come down not to consume them with
blame of all and been liable to the execution of all this in his own soule therefore though he was manifest in flesh as one condemned in that flesh yet the power of his Godhead raised him up from under the power of death and declared him as a righteous person one that was accepted for and that had compleatly satisfied for poore sinners And as at first conversion we passe from death to life that is from an estate of death and condemnation to an estate of life and justification So did Christ at his Resurrection from an estate of death and guilt which was laid on him to an estate of life and glory and justification from sin for had there been any sin unsatisfied for he could not have been justified Use 1. Is to informe us of the greatnesse of this mystery that God should be justified in spirit That God should manifest himselfe is a wonder and especially in flesh But that we should be justified that implies a guilt some default and doubtlesse this is one of the wonderfullest discoveries of his love to soules How can God be said to be justified who can imagine any evill in the Almighty who finds folly in the Angels they are not able to justifie themselves in his sight but the mysterie is in this that God himselfe which was in our flesh which is none other then Christ he is also justified for us God in our flesh takes upon him the charge of our debts and by his owne spirit justifies himselfe Oh how are poor soules raised at these expressions All the works of our salvation are done by God himselfe he taking that on him and acting over that in the person of his Sonne which must be particularly done in them Two things was to be done to save us Satisfaction and Justification payment of debt and discharge of bonds VVhy now God comes in our Nature and is both punished and justified as if he had done the offence not we God is justified instead of us and dyes when it was our condition let our hearts not be commonly affected with this mystery 2. Vse This mystery raiseth againe from the dead the hopes and joyes of poor soules and in the midst of all their sins and apprehension of wrath gives the strongest ground for Faith in their justification VVhy was God or God in Christ justified he had no need of such an act in himselfe no guile was ever found in his mouth he was a Lambe without spot but all this is to denote what God was for us that he might be to us All the acts that were to be done on us and to us were first done to God in our Nature acted on Jesus Christ and he was but an image of what is to be personally done to us yea whatever consideration he passed under it was as in our stead and we are to reckon our selves as sharers with him yea as really partakers with him as if we had acted it in our own persons When he dyed he stood under an act of attainder for sin he acted nor was capable of none but only stood there for us and our very sins on the Crosse were crucified with Christ and satisfied for by him as if we had paid the utmost farthing with our owne hands so when he was justified by the spirit we were justified He was justified as a common person in the room of all the Elect as he died as a common person for their sins In these two expressions you have all the mystery of Redemption and the reconciliation of sinners to God 1. God was manifest in flesh to bear our sins and to be abased and humbled for them whereby he might satisfie himselfe and then in the token of acquittance and absolution of us from all these sins he is justified in spirit and all the objections of unbeliefe are answered in this Saith the soule how shall my sins be satisfied for why God is manifest in flesh for that end to lay downe an infinite price to his justice But how shall I know that my sins are taken away and that I am justified from them why that God was justified in spirit that is the spirit which speaks nothing but truth and who knowes all things did publickly declare that there was a compleat righteousnesse obtained for sinners and did pronounce it to Christ as in the name of all the Elect. It is worthy further search into this what Christs being justified in the spirit amounts unto for the comfort of poor soules in regard of their justification that so we may all see what full and plenteous redemption there is in Jesus Christ and what matter of holy triumph we have in regard of our own justification First that Jesus Christ should be justified and that for us or in our name as the Atturney takes up the bond in Court for his Client it is as good in Law as if the party himselfe were there to recieve the verdict and see the act inrolled And observe it was more for Christ to be justified a harder thing then for us for he had the sins of the whole world of the Elect upon him and yet Christ beleeved his justification in that former place Esa 50. he is neer that justifies me Well mayest thou beleeve the particular justification of thy person seeing Christ was justified for thee before hand he was that great surety that stood bound to pay thy debts and he was publiquely acquitted for thee And this is certaine that Christ being justified at that moment all the Elect were virtually and really justified in him that act of God which pass'd on him was drawne up in the name of all you and when you beleeve this Indenture is showne unto your hearts But secondly in that he was justified in the spirit our comfort is raised higher for it was not an ordinary acquittance which was given Christ in our name but what was drawne up by the spirit of truth who can speak nothing but truth God himselfe justified himselfe in our Nature by his owne spirit such an infallible witnesse cannot be questioned And though by spirit be meant his God-head in generall yet it is specially meant of that person which is the spirit Therefore the Apostle Iohn Iohn 1.5 6 7 8 9 10. reduceth all to this that it was the spirit that beares witnesse to this that life is in Iesus Christ Christ came by water and blood saith he but Christ is the spirit that beares witnesse to this There were two things which did justifie Christ and both done by the spirit his resurrection and ascension into Heaven in that he rose againe it was cleer that he was justified for else he could not have risen if he had not satisfied the bands of Death would have held him fast in the Grave but that he can raise from the dead he was declared to be the sonne of God with power but still by the holy spirit Rom. 1.3 And in that he by the spirit was
carried up unto his Fathers glory and sat downe at the right hand of God It cleerly did shew he was accepted and freed by God from that which was laid on him Therefore Christ saith that this shall be one of the great things which the spirit shall convince the world of viz. Of righteousnesse because I go to my Father Ioh. 16. That is that there is a compleat righteousnesse obtained and justification or else I had never been admitted into my Fathers presence and all this acted by the spirit And as a further evidence of this as soon as ever he was ascended he powrs down the spirit as a flood on his Apostles and the Saints with them and to demonstrate that he was not only accepted in his owne person and he personally justified in him and now grace and life must necessarily run out upon them In all these acts Christ was justified in the the spirit for the comfort of beleevers Acts 2. 1 2 3 4 5. Now how may your soules triumph and rejoyce in your justification in the thoughts of this that Christ yea God was justified for you and how ever you are in your selves yet you may be justified in the spirit beleevers have nothing to doe but to take out the personall assurance of this to their owne soules at that time when Christ was justified you were vertually so and yet but out of the particular discharge by the spirit to your hearts and your justification is compleat The great complaint of soules is in this that they are not justified in God's eyes But now we are not only acquitted by the spirit in our own hearts but God himselfe is justified in our Nature for us there is none to offend but God and none to be justified but sinners But now when God shall satisfie himselfe and justifie himselfe in our persons or in our stead what strong consolation have we God will not lay the payment on us but himselfe and he will justifie himselfe for us It was more for Christ to be justified then for any one of us for he had more laid on him then can be laid on us he standing not under the charge of one persons sins or many but of all the Elect and when he was justified a full discharge was given for all that he represented This is a mystery indeed God is offended and God takes that on himselfe in our Nature which lay on us and is justified for us When Christ was justified there was a publick record of it and now when we believe we goe but to that Court and take out the particular discharge to our own soules Christ receiv'd the first act on himselfe in our Name and it was as authentique as if it were formally done on our persons But when we believe it is done personally to us So that now beleevers you have nothing else to doe but apply that righteousnesse which issued forth from Christs justification and lay hold on it as your owne Goe to the Court and see your owne names in the Indenture and get out the coppy of it in your owne heart for there is a necessity if Christ be justified that we should be discharged therefore get holy and glorious triumphs in your heart over sin and Death in that Christ is not only dead but alive and that you are justified in him get out the speciall assurance of it by the spirit to the hearts 3 Vse If Christ were justified in the spirit Let it be your care to justifie Christ in your spirits God hath discharged him so doe you Q. How can we justify Christ you wil say S. VVhy when you believe what he hath done for you Christ hath done all things for you satisfyed wrath fulfilled the Law God hath acquitted him pronounced him just saith he is contented he can desire no more why now doe you justifie Christ in this by saying Amen in your owne Consciences to this Hath Christ dyed believe that your sins shall die Is he justified beleeve that so are you VVhen the surety hath paid the debt the principall as well as the creditor ought to give an acquittance Oh how are we to be blamed for our unbeliefe what aspersions doth it cast on Christ he hath done all things well but we say by unbeliefe he hath done nothing Unbeliefe professeth Christ is not dead or at least not risen the Law is still in force justice is not satisfied there is no justification procured Every doubt in a Saint casts a scandall on Christ God saw cause enough to justifie Christ even by his own spirit and to declare him in our names to be a righteous one and we in him but we see not cause to believe our owne justification or the remission of our sins what is it but to thinke that Christ is held under the paines of death hath not done any thing to purpose that the wrath of God is as open to destroy us as ever it was You keep Christ as it were in a prison and under condemnation when you believe not Oh soules will not you justifie Christ in all these glorious things he hath done for you Then you justifie Christ when you acknowledge him to be what he is made of God to you wisdome and righteousnesse sanctification and redemption I might goe torough all his Offices and Acts for us as then we justifie him in regard of his death when our hearts are satisfied with the offering up of himselfe and that satisfaction he hath made So in his resurrection when we believe we are freed from our sins our surety being risen for our justification so in regard of the whole worke of salvation we justifie Christ when we goe to him as a full and compleat Saviour having our conscience quieted by his righteousnesse and our hearts triumphing thorough his fulnesse Oh it is sad to see how Christ is crucified againe in our hearts thorough unbeliefe arraigned as a malefactor for this is certaine if there be not enough laid in for the satisfying and inriching of soules then Christ is not righteous and he is under condemnation How should we rejoyce to witnesse to Christ faithfulnesse and righteousnesse When we goe boldly to God by Christ then we acknowledge Christ to be a Mediator when we find the sence of our justification in our owne hearts then we acquit Christ and declare he was justified from our sins SERMON VII 1 TIM 3.16 Seene of Angels c. GReat mysteries have great admirers according as things are in themselves so they are adored Godlinesse is the greatest mystery that ever was it being made up of various workings of the glory of God and it hath the greatest and most glorious Creatures for to study it even the Angels themselves This is one of the particulars whereby the Holy Ghost sets forth the greatnesse of this mystery that it was seen of Angels The two former expressions set forth this mystery in its nature and essence under a twofold consideration of God
said in 1 Cor. 2. None knowes the things of God save the spirit he only searcheth these deep things of God none exclusively no not Angels Now the spirit is only promised to the Church and hath his offices on purpose in relation to the Church and herein lies the exceeding glory of God that he will discover such a mystery to his poor creature man which he will make his highest creatures admire Thus you see how Angels get their knowledge by the Church When Christ is preached and his glory laid forth and soules are taken into it as it were why Angels come down and listen hold their spirituall eares unto the whisperings of the Spirit in the Gospell to us and yet you must not understand it as if the knowledge they got by the Church were meerly a deduction of conclusions from principles but when they heare and see the Spirit speaking to the Churches and opening these eternall glories of God in Christ they see intuitively into it as we see when beames of the Sun on a sudden breake out on the world they are exceeding quick and take it as by revelation they catch up as it were the words that are spoken to us and before they come to our eare they are in their hearts for they being spirits know the meaning of the Spirit as soone as ever it is but revealed neither is it to be understood as if they had no knowledge of Christ without the Church for they knew Christ before the Church and preached Christ unto them but it is meant of the degrees and encrease of their knowledge in these mysteries the depth of them is laid out before them in the Church because the mystery of Christ concerned man it was first revealed to him after his fall though but very darkly and unto none else and so now in the discovery of it in the perfection of it there be some things that God reveales to none but those who are the subjects of it As we know not the nature of Angels nor their condition though we know Christ because it concernes us more peculiarly neither do Angels know all that Christ doth and will reveale to his Saints There is in the things of the Gospell the things themselves in the generall nature and use of them and the glory and depth the mystery and fulnesse of them the first Angels knew long since that God should come in our flesh and procure peace and that he was justified in the spirit and will save soules but the depth of this mystery the riches of the Glory of it the severall mysteries contained in it they doe not know but as it is opened to them and that by the Church for herein God shewes as his prerogative so his distinguishing love that some choice and blessed things of Christ shall never be manifested out of God's heart but to the Saints first and none shall know them but by him in converse with them As the mystery of Christ to the Saints is a peculiar design so they shall have the peculiar discoveries of it and others by them And the manner whereby they know things by the spirituall species wherein they are manifested and by the seeing of that glory which shines on them in their manifestation 3. This may well be put in as a mystery among the rest that God thus discovered is seen of Angels for it was a new design that was carried on in the most unvisiblest way that could be It being a mysterie so remote from their particular natures they having no need of such a discoverie and that God should act a thing unknown unto these high creatures not discover unto them but at second hand as it were that the greatest design of God should be hid from these creatures which lay in his owne bosome as it were for so long a time this is the mysterie which the expression seemes to imply Seene of Angels And then when God had acted it and laid out his glory in it he presents it as a sight of glory to the Angels that they might see and admire at what God had been doing all this while this comes nighest the meaning God hid it from them untill he had set up Jesus Christ in state and glory and then shewes him in a mysterie to his Angels that they might fall downe before him and see the unspeakable wisdome of God To this alludes that phrase Heb. 1.6 When he brings in the first borne into the world he saith let all the Angels worship him God shews the Angels this first begotten of his love and wisdome and they worship him As Nebuchadnezzar to shew his state and glory set up an image that all his Subjects must bow downe before So did the great God make an image of himselfe in Jesus Christ by whom he acted the greatest designes of his heart and set it before the Angels to adore but 4. Let us see what this mysterie containes that it should thus affect the Angels why if it were nothing else but the manner of its acting it were enough even to fill them with admiration that God himselfe should come and assume flesh and be one with it taking the forme of a servant emptying his glory as it were and making himselfe of no reputation This cannot but astonish the highest apprehensions meanes to do the very outside intimates that this is a depth that cannot be sounded It is a mystery of unsearchable riches Eph. 3. In this dispensation there are all the riches of the great God contained It is a way which God hath found out to bring the poore creature into the bosome of all his treasures It is a mystery in which all the decrees and purposes and thoughts of the heart of God himselfe are acted in which the manifold wisdome of God is most opened whatever he hath been acting in all the world hath been but in reference to this to set it forth the choisest love in the utmost act in the greatest variety at the extreamest disadvantages is manifested here and as it hath been a casting and contriving in God from eternity so it will be acting to eternity and there will be no end of it new wonders of glory will be brought forth through it the longer it is look'd into And for what concernes their particular they may well wonder at what God is about in this when he passeth by the most glorious of all the creation and acts out the brightest of his glory on poore sinners and takes them up to an onenesse with himselfe and advanceth them with Christ far above principalities and powers when they see such a designe towards those so far below them and which had never been so nigh God as themselves when flesh shall be set down at Gods right hand and exalted above all the Glory of the Creation and by that to let out eternall love to manifest infinite treasures of glory and all this over and above and besides what God hath to bestow on them
how can the Angels choose but look about them at such a sight But no more for the opening of it we had need now to apply this and reflect on our selves Vse 1. Is to shame all our hearts that we are no more affected with Christ and the mysteries of the Gospell who can say that ever they saw this mystery with admiration it is rather a mystery in this regard to us that we see little of it that takes our hearts Shall Angels see this mystery and be so taken with it and not we It concernes not them so particularly they are not wrapt up in it yet are exceedingly longing for to know it yea cannot be content with a bare sight of it but pry into it Oh hearts that the Sons of men have that magnifie no more this great mystery God is come downe among us in a mystery of mercy riches love glory wisdome come to let out a fulnesse of all this on our hearts And this is preached in the Gospell and yet who looks into it how few hearts are but ordinarily taken with it who searcheth into it as to the blessedest Cabinet in the world Christ is not as much esteemed as swine it is sad to say it men respect toyes notions any thing before it consider sinner dost thou make little of that which hath taken up the heart of the great God from eternity on which he hath set the highest designe of his owne glory which Angels creatures of surpassing glory thinke it their happinesse but to see as it were though they enjoy not Oh how unworthy art thou ever to have a glimpse of it Angels behold the face of God immediately want nothing are filled with immortall glory yet they come down to the Church to heare the manifestations of this mystery the openings of this Christ They think they are not happy enough in heaven but must know what Saints enjoy of this Christ as if it were a glory above their attainments There be two expressions to this purpose which the Apostle makes use of in Peter 1 Pet. 1.12 That the Angels desire to look into the things of the Gospell the word for desire signifies the utmost coveting or longing after a thing which a man cannot be without Christ is so sweet and blessed an object and the Gospell so filled with the glory of God that these blessed creatures cannot containe without seeing of him their pure spirits would faine be in the bosome of them and leave their heavenly glory but to converse with Saints about the mystery of God in Christ So the other word intimateth they desire to looke into them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies bowing down to pry heedfully and narrowly into a thing It is used for the Disciples stooping down and looking into Christs Sepulchre Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore disciples did not more heedfully look into Christs grave to behold their Saviour than Angels do to see Christ in the Gospell So you have it typified of them Exod. 25. the Cherubims were made looking down towards the mercy-seat shewing how Angels should desire to peepe into Christs heart where the seat of mercy is as if they longed to have one glimpse on them Oh blush you hearts which have made so light of the concernments of the Gospell Use 2. How happy are you who have had under the Gospell any manifestations of Christ any discovery of this mystery to your hearts blessed are your eyes for they see and your eares for they heare you have seen that which never eye saw which is naturall and what the purest spirits see and wonder at Angels envy not your happinesse but they vaile to your glory they are not your corrivals but admirers you have these sights laid before you that Angels would leave their habitations above but to see such dainties spread before you to eat which Angels every day long for certainly Saints are kept very high that these blessed spirits long to feed with them the leavings of your enjoyments they take up Oh hath God discovered his love to thee in Christ given thee a sight of his face in Christ justified and sanctified thee in him he hath done that for thee that Angels wonder at know thy own happinesse pry into thy priviledges And if thou canst not wonder enough thy selfe take in Angels to blesse and praise and admire with thee they desire no better employment these celestiall Seraphicall spirits love to sing the tune of the Gospell most they do service to the Church administer to them and all their waies as it were is to heare something of Christ among and to know more of this mystery by them Use 3. Let your whole hearts be laid out in the studying of the mysteries of the Gospell there must needs be some rich jewels in it of unspeakable worth that God makes Angels to dig for and above all things labour to see the mystery content not thy selfe with any bare Historicall knowledge or outward apprehensions of it but strive to be in the bosome of the injoyments of them and let no sight satisfie thee but what is raising and astonishing thy heart this sets out the worth of Christ that he was seen of Angels what barely presented to their sight no they saw him with delight with joy they were rapt up above themselves to see such a glorious object Consider it is a mystery wherein your happinesse is included your joyes and comforts and all your concernments lie in it as in so many folds All the wisdome and love of God is laid out in reference to the making of you happie the Angels are but in it secondarily as Christ is their head that benefit they get by it which is a high advancement but Christs heart is particularly opened to you and all his riches made over to you and if you will not get to see much of Christ for your selves to adde to your owne joy why get Christ opened to you for the Angels sake that they may know more of Christ by thee SERMON VIII 1 TIM 3.16 Preached unto the Gentiles c. YOU have heard of the mystery of Godlinesse in the former particulars in the inward nature of it as it is acted in the person of Christ and seen and admired by the Angels you shall heare it in regard of the outward manifestation of it to the world As it was preached to the Gentiles God would have all the creatures adore this mystery therefore first he presents it to the Angels discovers the person of Christ to them they indeed were the fittest creatures to dive in to it and be taken with it but it is not only seen by them but it is preached unto the Gentiles discovered to the whole world and this is the mystery that all the New Testament is filled with and that God would have took up all the time of the world to preach it in all Nations Full hearts long for vent and cannot hold but must open
that to us which we were to be made he makes that person for the glory of the transaction a head to Angels and men and presents him to the view of these blessed creatures that they might admire him and then as a way to manifest it to us makes a Gospell which shall containe the sum of all this designe and causeth it to be preached and proclaimed to all the world and because there was nothing in the creatures at all to move him it is to be preached freely and that to the Gentiles to the worst of sinners without exception and then these poore sinners which have been thus loved they beleeve on it entertaine it joyfully are made one with this person thus set forth have all applied to themselves and then this person and all these soules are taken up unto glory together and enjoy the fulnesse of God himselfe this is the Epitome of the mystery but every particular as well as the whole is a great mystery and past the apprehension of men and Angels to fathome The whole work of Salvation is acted by none other than God himselfe severall manifestations first in the person of Christ and that in severall habits and then in us and that in severall conditionâ— but still it is God acting towards us and acting us towards him God comes down from heaven and acts out his love to us in five various formes and under divers considerations and as he goes along gathers us into it and then at last goes up againe into glory and carries all us with him he lets down Christ as a platforme of his own love and makes him act before our eyes all his glory and then according to the severall out-goings of his love discovers him to us and at last wraps us up with Jesus Christ into his own fulnesse glory was the end that was the condition which we were designed unto but God lets out this glory first in severall sparkles and then contracts them all in himselfe againe and receives us up into it herein lie mysteries like mountaines one upon another and they reach up to the heavens not a manifestation of God but hath been in a mystery beyond all the apprehensions of the whole world love breaks out in a direct line but as it goes along winds up it selfe in such a variety of contrary and unthought of discoveries as that it amazeth men and Angels So that this is the totall God acting in Christ and he in us and both received up into his infinite fulnesse which is here called glory Oh therefore to conclude all let all your spirits be taken up in the admiration of these mysteries what we cannot expresse do you labour to enjoy take not up your heads and hearts with trifles ordinary and low things when you have such depths of love and wisdome to study and enjoy the sweetnesse of thinke nothing worthy of a glance of your eye or a thought of your heart but this Great mystery of Godlinesse And in all your apprehensions of the Gospell wonder not if you see not at first the glory and beauty of them you must consider there is a mystery in every one of them thinke not in a slight and ordinary glance to understand divine mysteries they will take up the most serious and most sublime thoughts and swallow them up at the very entrance on them Get the key of divine mysteries if you will open them exactly that is the Spirit of the Lord sence and reason will never unlock the depths of such mysteries he which will know the mind of God must have his own Spirit to reveale it Foure things are required to all knowledge An Eye an Object a Medium and Light the Object is supposed 1. There must be an organ or capacity to see though things be never so cleare no man can see without an Eye therefore the naturall man cannot see the things of God because he wants an Eye you must get a spirituall eye a divine judgement for whatsoever is received in is per medium recipientis your old understandings will not serve to judge of Gospell-mysteries 2. You must have a divine light to shine on this Object before you can see it Christ is in himselfe out of sight and the mysteries of the Gospell are too far above all the light of nature and reason too and therefore the light of the Spirit must be waited on 3. You must have a fit medium to convey this light to your eye and that is the Word of God in the Scriptures through that word the Spirit shines and opens the light and beauty of these truths to us Study the Scriptures wait on the Spirit in them and you shall know the deep things of God and I may adde this as the last get the power and life of truth in your hearts and then you will soone know the mystery get your hearts wrapt up in the life and beauty of truth and you will soone know the meaning of it FINIS
as manifested in flesh and justified in spirit But this sets it out in regard of the outward effect it had on the highest Creatures it was the object of their admiration not that this is part of the mystery it selfe but an expression which the Apostle puts in in the midst of all to raise our thoughts of it because Angels did look into it and adore it that we may therefore open this we will consider 1. What this mystery was which Angels saw 2. What is meant by this sight or how they may be said to see it 3. How it doth magnifie this mystery For the first the mystery which is here held out as the object of Angels sight is none other than Jesus Christ acting as a Mediatour for poore sinners concerning whom all these expressions are Christ being a visible God in the world God manifest in flesh a full justification for his Elect all the working of this mystery was in the person of the Lord Jesus and he is the sum and substance of all the Apostle brings not any thing as a part of this mystery which was done meerely in God which lay in his own heart and were immanent acts of his nature such as Election Predestination and the like but only of the way or contrivance of this as it was acted in the person of Jesus Christ who was God in our flesh all these things are included and imployed in this discovery it is Jesus Christ who is the mystery that was presented to the eyes of the Angels as the most glorious object for their sight God as in our nature dying and satisfying and being justified for poore sinners this mystery was seen of Angels that is 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seene it is not meant of a bare sight but of a sight which astonished the understanding and takes up the heart else it had been a poore expression to raise the glory of this mystery that Angels saw it but it was so great and wonderfull that they tooke the greatest delight to behold it it was that which they were ravished in beholding as at some new and strange object as we use to say of some wonderfull apparition it was seen by such and such that is they were happy to behold it exceedingly taken with it therefore the Apostle Peter when he would express the glory of this mystery saith the Angels do desire to looke into them 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their whole spirits were taken up with this it was to them as the blessedest sight that they could ever behold so that the meaning of this that he was seen of Angels is this that Jesus Christ who was to act out the peace and comfort of the Saints was discovered to the Angels and they lookt on him as so great a mystery that they could not look off but stand and admire it So when Jesus Christ was borne there was a heavenly host of Angels praising and admiring God for this discovery Luke 2.13 14. leaping for joy but to bring the news of him to the world you have no such expressions of the joy of all the world besides as they tooke but in the seeing and manifesting this great mystery But 3. Well may this be brought in to advance the greatnesse of this mystery in our eyes that it was seen of the Angels Angels who are creatures of the highest order who are of the finest make of the noblest spirits who behold the face of God himselfe and are taken up with the immediate enjoyments of his fulnesse for them to look into this mystery as if nothing else were worthy of knowledge besides as if the face of God himself were not so sweet nor so taking and satisfactory excuse the expression but they must see this mystery as the top of their knowledge and that which went beyond all their other enjoyments and which is more this being a designe not so principally concerning them they being in it as a far off and in generall but being a mystery of the salvation of sinners yet that Angels should prefer this to all their sights and sit down viewing this Christ before all their own proper happinesse how doth it swell up the glory of this designe Thus you have the meaning of the words in the generall opened I shall draw up the scope of it more particularly in this Doctrine Doct. That Jesus Christ in the mystery of the Gospell is the object of Angelicall vision and admiration The things of the Gospell are not common or shallow things but that which the blessed Angels have their divine spirits taken up in the adoring of Sight in Scripture is put to expresse the inward motions of the affections Joh. 1.14 We saw his glory as of the only begotten Son of God c. that is we were taken with him as with God himselfe So Paul useth the same expression Gal. 1. He was seene of me also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that glorious sight which he had of him which converted him and for ever tooke his heart with love to him So here seen of Angels that is Angels beheld the glory of this mystery and were taken up with it as the greatest joy of their hearts For opening this Seeing the Apostle puts so much upon it as to put it in one great expression to open the greatnesse of the mystery of Godlinesse that it was seen of Angels I shall propound these things to handle 1. What sight the Angels have of the mystey of the Gospell 2. How they come to the knowledge of it 3. That this is a mystery that Angels should come to see this Christ 4. VVhat is in this mystery that should so affect them For the first Angels being creatures of a spirituall Nature are vast in knowledge they having no bodyes to cloud their apprehensions but are purae intelligentiae see things nakedly as they lye in themselves yet their knowledge is imperfect being creatures they know not all things which God knows though they know all that is made Now for their sight of Christ in the mystery of the Gospell doubtlesse they see much into it for they are said to bring the first newes of it to wait on Christ in this mystery to comfort him in his sufferings to administer cordials to him in these fainting fits of his passion they sate in the Grave to informe the women and his Disciples concerning his Resurrection when he ascends up to Heaven they come to the men of Iudea and Ierusalem and aske them Why gaze yee here Christ is taken up into Heaven and they spake further of his second comming He shall come againe as you have seen him goe up So that Angels now know much of the mystery of Jesus Christ They which have followed Christ from step to step from the birth to the grave from the grave to Heaven must needs be acquainted much with these things and not only a bare Historicall knowledge but a knowledge of the mystery of