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
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
to every understanding as of the time of justification the manner of our union many things of the Kingdome of Christ and other things which may admit a Controversie they being not so cleare in themselves 3. Principles that are absolutely fundamentall God hath set them down as the objects of faith to be beleeved on not disputed And though we cannot see the reason of them yet we are to beleeve them their demonstration lies in Gods testimony of them Gods word for things is a Christian reason Vse Oh that in this sceptick age we would but observe this rule to hold to principles men are grown to question every thing fundamentals cannot scape some mens questions most mens criticks are above their judgements Some thinke Religion lies in a questioning all things That good notion of searching after truth deceives many by misapprehension the way to lose truth is to question the principles on which they are built the Apostle speaks unto Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to strive about words which tend to no profit 2 Tim. 2.14 and to hold fast the forme of wholsome words of doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13 an express systeme of principles In all Sciences something must be taken for granted Philosophers have made a just Law Contra principia non est disputandum they hiss at men that shall deny principles received by all Schollars grounded on the absolute Law of Reason for there must be some granted rules and principles that men dispute by else it will be but a babble no dispute all argumentation is concerning the application of rules and deductions from principles So it is in divinity there be some truths are as foundation stones must not be touched lest the whole building fall with it I blame not Saints for searching after truth but condemne that stint of mens spirits to looke after no more than they have known great and noble spirits love to be reaching after perfection there is much to be discovered of the mystery of the Gospell of the glory and beauty of truth But this I urge that there are some things must be without controversie some truths that are written as with a Sun-beame confest and acknowledged by all that must be beleeved not argued There is a twofold questioning of things 1. Doubting whether they be so or no that is dangerous because men shall never want their scruples if they will dispute those things which are supernatural what God hath by his owne testimony in the Word and in the hearts of all the Saints put out of question It is Crimen laesae Majestatis but to name in doubting 2. Men question things to be more cleered and confirmed in them not so much for satisfaction of the truth of them as desire to see the farther beauty and excellency of them this is commendable for Saints to study all the principles wherein God hath manifested himselfe that he may have his heart more set upon them So the Bereans they were more noble they would enquire into the Doctrine that Paul preached and Paul commends them for it and saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of better breeding whatever comes from men you may question and search againe whether it be so or no but what you find in the Word laid down in express termes you may not question but beleeve though yet you may labour to be more cleare and to have the same thing more demonstrative and more spirituall to you the Apostle unto Timothy that the things he had heard of him among many witnesses he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commit unto faithfull men who may teach the same to others 2 Tim. 2.2 the Apostle would have the same Doctrine to go from hand to hand and be transferred unto others for new principles to be revealed I expect not but those in a new way more of truth in a new kind of glory more full and enriching the light that the Saints have received is the same for kind and nature but not for degree therefore the Apostle saith If we or an Angel from heaven shall preach another Gospell that is different from what is preached in the revelation of Christ let him be accursed Gal. 1.8 9. It is one thing to preach another Gospell and another thing to have that same Gospell opened more gloriously and to have the sparklings of it more strong and glorious He that will know no more than he hath known is proud and knows nothing and he that will know any thing contrary or more than these principles of godlinesse containes and will by improvement come up to will be as one in the darke that knows not where he goes to stick on the bare principles and go no farther is as a child that learnes his Catechisme and thinks he needs no more learning and to seeke to know much with casting of principles is as one that would learne the Hebrew or Greeke and yet will cast aside the Characters and Rules That soule can never miscarry in divine knowledge that holding the foundation builds according to that Let your structure be as high and glorious as can be so your foundation be sure for a man to make a long and mysterious discourse and accent every expression with the best language and yet neither he nor any that heares can tell neither what he aimes at or to what head or principle naturall to reduce it how ridiculous is he in all wise mens eyes all the fine and curious webs of speculation which men spin and these stately structures in their own fancies will all be cut in sunder and fall down if they be not founded on the first same and eternall principles of godlinesse God hath saved all the Saints by one and the same way Christ and faith And though these things are more gloriously exprest now than before and the same heart more opened in the same Christ and faith acted with greater strength and cleereness than formerly yet the same love and faith and Christ continues still It is a pittifull thing to see soules stick still on the bare principles and not launch out into that deep mystery which is conteined in them and as sad it is to see men leave these principles and hug their own fancies Oh Beloved that unity in the spirit lies much in the onenesse and union of the foundation This one Principle That God was manifest in flesh and this Christ made a Mediatour of soules what an eternall ground of comfort doth it afford thou needest not goe seek a new manifestation of this God the studying but of this one may take up all thy thoughts every minute and moment of thy life and entertain thee with fresh and new wonders of Glory Every one of these Principles are a mystery and mysteryes though about the same things are opened but by degrees Angels desire to let out their thoughts in the reviewing of these unsearchable riches There is not a line or expression of Christ in
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
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
leave impressions of an immortall nature on their spirits How can soules see Jesus Christ as the manifestation of God behold him as one received up into glory and sitting at the right hand of God and have it as truth within him and not be drawn out in strong desires of Communion with him and have the reflexions of his holiness and glory on the heart What is godliness but God shining in light and working in life in the soule Take thy picture of truth which thou thinkest thou hast in thy understanding and sit down and rejoyce in the high-flown notions of God and Christ thou knowing Professor while poore soules enjoy the life and power the beauty and substance of all truth within their hearts Obs 2. The second thing of worth is this How full Pauls heart is when he begins to speake of the things of the Gospell like a man that is full of griefe or joy longs to have vent and breakes off on a sudden from his former discourses so doth the Apostle he was to swim out into a great deep and his heart cannot hold he speaks as a man overmatched with matter that is faine to speake broken expressions without controversie c. High manifestations of God should be expressed with great affections as God let out himselfe so our hearts must be taken a little love and admiration will not serve when God manifests himselfe in a mystery the best frame of spirit a soule can be in when he is meditating or to speake of Gospell-mysteries is to be astonished at them as one that knows not where to begin or end you never have known the mysteries of God which have not admired them Use All the use I would make of this to you is to get affections sutable to manifestations to rise as God rises Oh let not your hearts be low when God is high in love and glory Souls which are wrapt up in the bosome of glorious enjoyments that apprehend God in his discoveries of himself cannot but be lost in the thoughts of them then are your soules in a spirituall frame when they worke in the sight of God in Christ and sutable to the openings of his heart the more your hearts are full of these apprehensions the more you will breake forth in admirations But now to the words themselves and in them first of the Preface without Controversie c. The Apostle speaks as one so confident that all did grant it to be truth that there need no farther debate but the laying down the very things themselves The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an absolute and cleare confession of a thing without doubt or scruple and it is as much as if the Apostle had said by the confession of all it is so it is a confessed truth by all the Saints not one disputing or denying it that godlinesse is a great mystery in all these particulars I need give you no confirmation at all of it it is without question to deny it is to be wilfully blind and desperate Obs That there are principles and mysteries of godliness cleare and undeniable to all the Saints He doth not say I confess it is so and all that I have conversed withall but all that have had any light of the spirit confesse this to be true it is a thing generally received without any controversie at all In the opening this I shall shew 1. That there are principles of godliness as of other things 2. That they are confest by the Saints For the first As there are principles in every Art or Science which are as the foundations of other things so likewise in divinity such as the Apostle Heb. 6.1 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation and Heb. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles and now cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery and to prove 1. Because divinity or godliness is the most demonstrative and certaine knowledge of things that can be now principles are the foundation of all demonstration if there were not principles there could be no certainty of knowledge No man could speake any thing no man could beleeve any thing if there were not common and generall foundations or principles to build upon therefore this must be granted that God hath left something in Religion which is without dispute 2. If there were not set and absolute principles there could be no common faith or common experience among the Saints none could know the condition of one another or be able to judge of one another neither of things themselves Now the Apostle speakes of a common faith and in another place there is but one faith one baptisme one hope among all the Saints 2 Pet. 1.2 That other Foundation no man can lay than what is laid which is Jesus Christ 1 Cor. 3.11 in Gal. 1. no preaching of anothor Gospell no though by an Angell from heaven But I need prove that no farther 2. These principles are confest by all the Saints this is that the Apostle aimes at that none of the Saints scrupled this That Godlinesse was a great mystery in every one of the particulars mentioned Consider 1. That which belongs to a Saint as a Saint to his very being he cannot be ignorant of as that Jesus Christ died and by his merits we are pardoned that from him is all life that God was manifested in him and accepts us by him that we come to him by faith and enjoy him by our union these things go to the constitution of a Saint faith towards our Lord Jesus and repentance towards God he is not a Saint which knows not this for they are the principles of his being indeed the largeness and extent of these principles The priviledge of his being he may be ignorant for they are successively manifested as the glory of his union and the fulnesse of grace and the rich assurance of it to his own soule these he may be doubtfull in but to question this whether Christ be the Son of God hath died and is risen againe these he cannot be ignorant of for his faith is vaine if these things be not true and granted by him he is no Saint if Christ be no Saviour but for the manner of making out this of what full efficacy Christs Death and Resurrection is and the like and the manner of applying this he may be exceeding darke in 2. The principles of godliness are laid down so positive and so plaine that the light that every Saint receives makes him beleeve them these things are exprest in absolute termes that Christ is the only Saviour and nothing to be joyned with him that justification is freely by grace that in Adam all have sinned that all which are in Christ are new Creatures with such like expressions so that the first and most common light of faith assents to them there be some things in the Word in which there lies a great deale of beauty and glory not so nakedly exprest nor so obvious
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
truth in its selfe is as a vaile before it as the glory of the Sun is as a vaile unto it that we cannot look stedfastly on it to behold its Nature Now God must remove all vailes from godlinesse and make its glory raking unto us and not only so But 2. The vaile must be taken off from our eyes though these things were never so lightsome yet if we are blind it is all one to us light and darkenesse is at one with a blind man The Apostle saith of the Jewes that when Moses was read there was a vaile on his face they could not see thorough these outward shadowes the living substance Jesus Christ but the reason was because the vaile was on their hearts But when the vaile is taken off then we behold with open face the glory of God as in a glasse 2 Cor. 3 ult Men strive to excell in knowledge in the world to dive into things that are not common which others understand nor Oh Brethren here is knowledge indeed to comprehend this mystery of godlinesse 1. In the knowing this a man comes to be privy to all God's eternall plots and designes of love and grace unto the world 2. Soules which behold this mystery they see their own persons and happiness wrapped up in it for it is a mystery for us and in us 3. In knowing this a soule is able to reconcile all contradictions both in himselfe and the world for they all have their reason here which in Nature are absurdities 4. There is no way to take thy heart or worke on thy soule by any truth but as thou seest in the hidden and mysterious excellency of it all outward apprehensions of divine things will goe no farther then the outward man SERMON II. 1 TIM 3.16 God manifested in the flesh c. I Am now come to these particulars wherein the Apostle layes down the greatnesse of the Mystery of godlinesse he might well elevate his voice and accent his words when he was to speak of such deep things to call it a great Mystery Godlinesse in generall is a mystery and every thing contained in it grace and the actings of so many mysteries But here indeed lyes the greatnesse of the mystery that is passing all knowledge that God is manifested in the flesh justified in the spirit So that the Apostle summes up all the mystery of godlinesse in these six particulars Before I come to handle each distinctly know in generall that all that is spoken of here in this mysterious enumeration of particulars it is spoken of in reference to Jesus Christ he is the summe and subject of it For God manifested in the flesh was no other then Christ who was also justified in the spirit and who is Preached unto the Gentiles and who is beleeved on in the World c. They all are so many severall openings of Christ according to the severall waies he may be apprehended Christ is the mystery wrapt up in all the mysteries of the Gospell he comprehends all the circumference of godlinesse he is the scope of all the Scriptures the Pearle hid in the large Field of God's word Every line is drawn to him as the centre all things and persons in the old world were types of him all the Prophets prophesied of him all the New Testament speaks of him all the Saints are joyn'd to him all Gods love runs thorough him all graces and gifts flow from him the whole eye of God is upon him his great designes in Heaven and Earth meet in him as man is an Epitome of the whole world so is Christ of all religion Eph. 1.10 There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summing up of all things in Heaven and Earth in Jesus Christ If you look on the Creation the world was made by Christ Col. 1.15 16 17. on evidences all things subsist in Christ have their being and well being in him If you eye what is the end of all things why it is Christ all things made for him Look againe how all things are redeemed why God was in Christ reconciling the world 2 Cor. 6. Will you know where to finde God why he is in Christ Will you know what is Heaven it is to be with Christ Phil. 1. Whence comes the spirit but from Christ what doth the spirit do in the World He shall glorifie Christ for he shall take of mine Joh. 16. What is the subject of the Old New Testament but a Christ to come and come What is the end of preaching but to bring men to Christ What use of ordinances but to set forth Christ Christ is the great center between Heaven and Earth God Angels Men and all creatures meet in him and are all vertually in him What is in the Saints but Christ What doe the Saints love and beleeve in but Christ He is the fulnesse of him that fils all in all 1 Ephes ult Use Let all creatures stand and gaze and wonder and admire at Jesus Christ he is the great wonder of knowledge Oh how should all our hearts be contracted in the beholding Jesus Christ What delight should soules take in the studying of this Christ Saints turne your eyes on the Lord and see his glory Whatever you know in the world labour to know him He is the mystery of all the glory of God When thou hast sought over all the world all the Gospell thou shalt find God laying out nothing but Christ all relations are found in Christ all excellencies are gathered up in him as beames in the Sun Come poor soule whose eyes run two and fro the world to find comforts and happinesse cast thy eye back and see Heaven and Earth in one and look what ever thy vast thoughts can fancie not only to be in this world but in the world to come or if thou canst imagine more variety see that and infinitely more shining forth from the person of the Lord Jesus Ministers must cry up Christ Saints must adore him Angels must stand amazed at him all creatures must vaile all their glory to him Here is an object of love a compendium of all glories here is one for a heart to be taken with that is made of nothing but of severall mysteries of glory Well might the Apostle 1 Cor. 2.2 Phil. 3. desire to know nothing but Jesus Christ to account all things but dung for the excellency of the knowledge of Christ he knew all things in him Oh what mad men are sinners which reject this Christ they slight all at once nothing is ever to be had without Christ nothing but in Christ Why stand you gazing on the toyes of this world when such a Christ is offered you in the Gospell Can the world die for you can the world bring God to you can the world advance you to Heaven Oh let all cry out none but Christ studdy nothing but Christ goe to nothing but Christ admire nothing but Christ as he is the summe and substance of all
seemed to passe by and overlook the unworthinesse of his Creature himselfe disdaines not to be as they are to weare their own flesh and 2. That his justice may be satisfied and their hearts quieted he hath by the union of that flesh set up a person which is nothing but fulnesse and righteousnesse love and bowels to receive the first acts of our faith and to have immediate union and communion with us and yet still this is God himselfe manifested to us and though we pitch not our saith immediately on God yet at last we come to him and our faith lives in God before it is aware as it were through the sweet intervention of that person which is God himselfe called but by another name Take faith as it lies in adherence and recumbency or as it may be sometimes taken for an act of assurance both have enough to lay hold on in this mystery For the first Take the poorest soule that groanes under the saddest wants and burthens and seemes by sin to lye at the vastest distance from God yet he hath ground here to beleeve that is to go unto and rely and cast himselfe freely and fully with the greatest confidence on Jesus Christ For here is none other than God himselfe offering himselfe as the righteousnesse and riches of such a poore foule and that in such a way as he shall be judge with his own eyes and for the faith of assurance what a ground is there for a soule to be perswaded of all the reality and truth of Gods intentions seeing he hath so sensibly demonstrated it in taking our own flesh if God cannot content himselfe who shall And he professeth he is pleased and delighted in that Union and satisfaction by it which he hath in our nature This is my beloved Son in whom my soule is well pleased Mat. 3. ult Doubtlesse Gods heart must needs be much in yea and infinitely set on the salvation of the souls of poor sinners seeing he hath made such an overture to advantage it as the taking up our flesh which was so far below him and what can poore soules now beleeve otherwise but that God cannot be content with his own honour and glory alone but he must impart it yea and to those which have beene the most unworthy and most contrary to him and his glory So that Beleevers you see how heaven and earth God and man are combined together to do you good and what opportunity have you of living gloriously upon God in your owne nature Faith desires no more but an incouragement and a person to close with and in both you have a sutablenesse from this that God is manifest in flesh that God is manifested in such a way as flesh is enough to move any heart to beleeve that he is as he acts but this expression doth not only stir up hope but fits the very person so sweetly as if one would desire or propose a thing to ones desires it could not be more qualified than this that God is manifested in flesh for here is God himselfe brought downe to our termes and made subject to our owne propositions Oh that this exhortation might be of force but to improve this glorious designe to the supplying of all your wants and the making up all your losses and when you make use of Christ go not to him as one who hath something but all things yea let faith have its course and hinder it not from a full and immediate laying hold on the riches and fulnesse of God himselfe both for Justification and Sanctification for it is God himselfe which in your flesh is made the proper object of your faith Use 2. That seeing God is manifest in flesh that is so blessedly in Christ for us labour to get a manifestation of God in your own flesh for this is the comfort to your soules what if God be made one with a common nature in Christs person if he be not made one with my spirit You heare often that there is a mystery in Gods being discovered in Flesh but who among you have had the manifestation of this God in your own soules The Apostle speaking of the sweet fruit of his suffering saies it lay in this that the life of Christ was manifested in his mortall flesh doubtlesse Gods designe of manifesting himselfe in flesh in generall was that by that he might manifest himselfe to flesh in particular and these soules can have no speciall comfort in this that God is manifest in their nature that is in Christ except they have a speciall discovery of this God to themselves actions are sutable to the being of things if God be in our nature he will act in that nature what may be most glorious to the good of soules Look to your own hearts what manifestations of God are there Dost thou say thou beleevest that God was manifest in flesh And yet there is not a glimpse of Gods glory in thy own heart why the Devils can say as much and perish why hath God taken up our nature What for himselfe No But by that as a medium he might communicate himselfe to our persons Let not soules flatter themselves with generall notions of the Gospell and the mystery of it If God be not in thy person as truly though not as fully as in thy nature thou hast no particular comfort from this designe when Paul speaks of the Gospell in generall he speaks particularly of the manifestation of it to him as his comfort It pleased God to reveale Christ in me Gal. 1. whatever is done in our nature in common is to be done spiritually though not litterally on our persons and if God be revealed in Christ and that Christ be not revealed in us all is nothing the end of God is by that to bring up our hearts to himselfe and that we may know what is the riches of that glory which he intends to communicate by the first fruits of it in our own soules SERMON VI. 1 TIM 3.16 Justified in the spirit c. HAving spoken of the first and great mystery of godlinesse which the Apostle reckons up in this verse that God was manifested in flesh Another presents it selfe before our eyes to be admired In the things of the Gospell you go from glory to glory you can no sooner come out of one roome of blessednesse but you step into another as glorious every step to heaven is a new opening of Gods glory What would a soule expect more than a manifestation of God and in flesh so fitly for his good Who would not sit down under the shadow of this happinesse and go no farther but yet this is not all this God is set forth in another mystery as Justified in the spirit before one is able to go to the bottome of one mystery he is led into the bosome of another so thick and fast doth the glory of God break in upon the poore soule as he is not able to keep his
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
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
is nothing else but men speaking Gods mind in their own language 2. But that which doth indeed make it so great a mystery is that Christ is preached to the Gentiles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used promiscuously sometimes for to expresse sinners in generall sometimes properly for all the world in distinction from the Jews of the Jew first and also of the Gentile these two names comprehending the whole world I shall open them both whereby you may see what a great mystery it is that Christ should be preached to the Gentiles that is 1. To sinners that the great discovery of this Christ who is so glorious should be preached and proclaimed to Gentiles the worst of creatures in regard of sin So the name Gentile is put to express all kind of sinners therefore the Apostle when he would expresse the condition of the Gentiles he cals them sinners of the Gentiles because the Gentiles walk'd in nothing but sin knew not God Gal. 1.15 So when the Apostle would aggravate the fornication of the Corinthians 1 Cor. 5.12 he saith there was such fornication among them as was not named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles that is among the worst and most notorious sinners such as the Gentiles were Yet this Christ and all the mystery in him is to be preached unto sinners not to Angels but Gentiles That God should ever have a thought of goodwil to such is above al our apprehensions God being so infinitely displeased with them but that he should make sinners the subjects of the utmost discovery of all this glory terminate and center as it were his heart in them and let them know that which Angels admire and long to know this makes up a mystery of it selfe for God to make a throne and set himselfe up in the fulnesse of glory to preach and proclaime his own riches to some pure and unspotted soules whose hearts might presently fall down before it this were something sutable but that sinners who are the children of wrath should be this designe all this mystery is to be preached to them as a mystery to be acted only towards them Oh how much glory is in this God is here preaching life and reconciliation redemption glorification and laying out himselfe in waies of wisdome righteousnesse to the worst of sinners nay which is more God in this mystery is preached as the peace the life the righteousnesse the propitiation for poore sinners what is this but the mystery of free grace acted in infinite wisdome and love to such soules The Apostle when he doth but thinke of it he cannot hold this is a faithfull saying and worthy of all acceptation that Christ came to save sinners of whom I am the chiefe saith he 1 Tim. 1. But secondly as to sinners in generall so to the Gentiles the whole world besides the Jews this is the proper meaning of it respecting the calling in of the Gentiles by preaching and rejecting the Jews This the Apostle alwaies makes a great mysterie the Apostle tels the Colossians Col. 1.27 that Gods great intent was to make known the riches of the glory of the mystery among the Gentiles It was a mystery that this should not be preached to the Angels but to sinners but herein is a farther mysterie that it should be preached to the Gentiles not the Jews The Jewes were owned by God as his own people he pick'd them out from the whole world put the visible stampe of his glory on them seemed not to care for the whole world but they let them sinke or swim they had the Oracles of God among them the Covenant Promises Prophesies Gods Presence But the poore Gentiles out-casts for some thousands of yeares left of God in blindnesse and darknesse to serve Devils and their own lusts not a smile of God on them yet for the Jews to be cast off have scarce a glimpse of this mysterie but those Gentiles to be called to the riches of the mysterie and have preached among them the Jews had the first offer and refuse of the Gospell but they soone discharged it and now for God to leave his darling people and let them have but the out-sides of the Gospell the shadows of it in Types and Ceremonies and the offer of the substance of it but in grosse as it were and for God to preach this Christ among the Gentiles those whom the Jews abominated as sinners strangers from the Commonwealth of Israel and without God in the world that these should be brought under the dispensation of the rich and precious mysterie of the Gospell may well be put in to greaten the mysterie of Godlinesse The Apostle in Eph. 3. when he would magnifie his Office in the Ministery puts in these that he was sent to preach to the Gentiles as the highest favour glory that could be for he saith in ver 2. that he had it by revelation and he cals it a mysterie and a mysterie of Christ and a mysterie which in other ages was not made known unto the Sons of men and he saith it is now only made known by the spirit what is that which all this is spoken of That the Gentiles should be fellow-heires and of the same bodie partakers of his promise in Christ by the Gospell v. 6. That ever such a blind miserable forlorn people among whom the devils ruled from the beginning of the world that they should have the promise of Christ made to them and be fellow-heires with the Jews this is a mysterie that the Apostle boasts of that he is sent to preach it and therefore he goes on as one that could not containe ver 8. To me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Among the Gentiles there he laies the strength of the priviledge as if he had said that I should be sent to open the mysterie of heaven to such a stupid and blind people to preach the riches of Christ to these poore Gentiles this is a dispensation and a grace indeed So in another place Forasmuch as I am the Apostle of the Gentiles I magnifie my Office Rom. 11.13 This must needs be a great mysterie that the Apostle thought it so high an honour and such a peculiar grace given him that he should but preach unto Gentiles And in another place the Apostle speaking of the manner of his call to this worke he saith Gal. 2.8 that the spirit of God was mighty in him towards the Gentiles it was a mighty and great worke and the Apostle was mightily and with exceeding actings of powers moved to it This was a new designe never expected to be acted that God should in the latter end of the world cause the Sun to come into that part of the Zodiack it never was after it had run its course three thousand yeares to make a noone-day in the remote and darke places of
the world and leave the habitable parts of it that Christ should at last be preached in the fullest riches of his glory to those who had not a benigne aspect of his face in such a time Many generations of them went down to hell in multitudes in droves not knowing God or Christ never dreaming of a Saviour and now for the Lord Jesus to come and set up his throne among them open the most precious Cabinets of his love and riches to these poore creatures here is a mysterie indeed It was prophesied of Jesus Christ and put down as one of the blessedest ends of his comming wherein he should be most glorious He shall be a light to the Gentiles Esa 42.6 Herein lay the glory of Jesus Christ in the Gospell that he should be set up as a Sun to enlighten the darkest part of the world Nay yet further none ever thought that Christ should have been preached to them for when he first called his Disciples sent them abroad to preach and gave them a Commission to go into every City and preach peace Mat. 10.5 He makes a particular exception and gives a speciall charge Go not into the way of the Gentiles as if he had said Go any where but among them there is no peace to be spoken to them as they have been miserable so they shall be And yet at last for the richest discoveries of peace and love to be made to them Christ preached only to them this is the mysterie those which were no people to be made a people for God to be found of those which sought him not is a wonder This is that paradox by which the Apostle aggravates the Jewes condition Rom. 9.30 31. What shall we say then that the Gentiles which followed not after righteousnesse have attained unto righteousnesse yea even the best righteousnes that which is of faith But Israel which followed after the Law of righteousness hath not obtained it The Gentiles they never sought after righteousnesse they never minded such a thing yet obtained it Christ came to be a righteousnesse to them and left the Jewes who sought to be righteous by their owne workes and endeavours without righteousnesse The newnesse and strangenesse of this that Christ should be preached to the Gentiles equall with the Jewes and be brought into the same priviledges and of the same body was that which stumbled the Jewes even against Christ himselfe they thought it could not be possible that such a generation should ever be looked on by God or ever taken it to Covenant with him The Apostle when he doth but thinke of the greatnesse of this mysterie that Christ should be preached to the Gentiles and the Jewes cast off cries out Oh the depth of the riches both of the Wisdome and Counsell of God how unsearchable are his judgements c. Rom. 11.33 As if he had said here is a contrivance of wisdome and a depth of mercy and love indeed that God hath shak'd off his old friends and taken in strangers to be teachers of all his riches Thus you have the summe of what this sentence holds forth and the opening of a great mysterie the Gospell which opens the mysterie of God is in it selfe a mysterie in regard of the manner and object of its manifestation The former two expressions hold forth what the mystery is with the glory of it this is the way of the manifestation of it with the persons to whom it is by preaching and unto the Gentiles and this likewise goes to make up the greatnesse of the mysterie it selfe But I shall rather make use of it then open it further 1 Vse If this be so it may informe us first how open the heart of God is towards us he cannot containe his love and grace within himselfe it is so vast and ardent he cannot keep his own counsels that are for our good but must manifest it to us and that in the openest way preached and proclaimed all the mysteries of the Gospell though there be so much of the glory of God in them yet they are not hid Christ is laid out to open view God keeps nothing hid he will have it preached let every poor soule know this that though all the things in the Gospell be secrets in themselves yet he will have them opened he is not shie of speaking any thing which may be for your good Heaven is opened God's heart is proclaimed to sinners Thus light and immortality is brought to light by the Gospell God hath set all his glory out in the light that men may see how they like them what they are worth none shall be cosen'd with Christ they are brought to light Heaven is brought home to your owne doors you need not goe out to seek righteousnesse it is brought to you peace Preached to every house Christ will have nothing of his love kept backe he will have all known what he is and what he hath done goe preach the Gospell to every Nation except none and preach not only this and that but preach the Gospell what ever may bring joy and gladnesse to poor soules go to them Christ preached to the Gentiles what is it but this that he would have all his glorie laid out before them Oh Brethren how cheap are the mysteries of the Gospell you may have them for taking you may know them if you will lend an eare to them the word is nigh thee even in thy mouth Christ is proclaim'd in the streets Oh what love is in this that God should manifest Christ and his deepest mysteries to us by such a familiar and sweet way to tell his mind to us by such a course medium open his heart to us by our own mouths it doth manifestly demonstrate to us how willing he is that we should know all his heart Let me therefore exhort you to come and buy milke without money Christ is laid open for every mans good he is for every mans pennie Christ deales not underhand with you you shall see what you buy he is not shie nor close in his spirit but is preached to you What doth the Gospell say but here is Christ as wisdome righteousnesse c. Take him and doe what you will with him Preaching is but a declaring this that life and light is in Christ for you that eternal love waits for you that what ever may do you good is provided for you Oh will soules now refuse Christ when he is brought to their very eares they may heare him speak of his riches and glorie and love to them Oh neglect not so great salvation 2. It informes us what is the worke of Ministers to preach Christ to open the mysterie of the Gospell to sinners what ever men preach besides Christ is but by the bie the great duty is to lay out Christ Ministers must draw out Christs blood freely let the Gospell be preached as it is discovered without any limitation of mercie and love without any exception
seen of Angels is but collaterall to it to make up the glory of it ab extra from the admiration of such divine creatures when they did but look on it but yet this mystery goes on still in its greatnesse even in regard of our actings towards it and this is put in among the rest to fill it up that it was beleeved on in the world the receiving of Jesus Christ and beleeving on him as the Author of life and salvation and the righteousnesse and redemption of poor sinners is one part of the great mystery of godlinesse and that which is as much to be admired as any of the rest Let us first looke on it in relation to the other parts of this mysterie then consider it in it selfe First consider it as with the rest and it is one of the greatest parts of the mystery for the acting and contriving of this in God's owne heart he had no opposition all was done in light and glory but when it was acted on us there was the opposition light and darkenesse striving together yet one would think this should be no mystery at all for us to beleeve this which was so much for our own eternall good Who will wonder at a starved begger to take bread that is offered him or for a poor prisoner condemned to take a pardon all the wonder is that the man should be so bountifull as to part with the bread out of his own belly to give the beggar and that the K. should be so gracious as to grant the pardon to such a wretch yet the Holy Ghost sets this downe as an equall mystery with the rest that Christ should be beleeved on in the world which is no more but that sinners should receive and entertaine that glory which is let downe from Heaven to blesse them withall to lay hold on that Rock without which they are drowned for ever to accept of that grace which only can bring salvation to them to give up themselves to be saved by the infinite riches of love and glory yet this is a mysterie that ever this Christ should be thus beleeved on That God should be manifest in flesh to save such sinners as we are why his own infinite love prompted him to it he had a design of glory out of it he knew what he did it was an essay of acting out his wisdome and love and that he was seen of Angels such sagacious and spirituall creatures is not so much wonder for who was fit to behold such an object but such blessed spirits and that it should be preached to the Gentiles may yet be conceived For God to proclaime it to us and open his heart was exceeding glorious yet still this was God letting out his owne love to us but that sinners who lie in darkenesse know nothing of God should beleeve this this is yet a farther mysterie and as great as any of the others But to open it more fully that we may see wherein this mysterie lies in this expression I shall lay downe these particulars It will be a mystery if you consider 1. The condition which the world is in 2. The nature of beleeving 3. The difficulties and disadvantages to the worke of beleeving 4. The requisites to such an act For the first That Christ should be beleeved on in the world by the world is meant the Gentiles unto whom Christ was to be preached Now the whole world lay in wickednesse averse from God scorning the name of Christ the condition of the world was a condition of utter darkenesse they were given up to blindnesse and hardnesse of heart they walked in the vally of the shadow of death under the power of the Devill ruling in their hearts as children of disobedience dead in trespasses and sins 2 Eph. 1 2 3. What a wonder is it for blind men to see though it be the best thing which may doe them good for dead men to be sensible of a miserable condition or of any thing that lies upon them such were all the world running with full careere to sin and Hell and will not be stopt delighting in sin as their meat and drinke serving their lust and the Devill as their God men not only not sensible of their owne estate but having the name of that which may reforme them Now for such to receive and entertaine a Christ submit to the glory of the Gospell must needs be a mysterie how such blind soules can see the light of the glory of God such dead hearts entertaine joyfully a living Christ and be brought from death to life from the power of Satan to God be transformed into light and life be taken up into glory may well be put on the account of the mysterie of the Gospell and adde to its greatnesse But 2. What is meant by beleeving in generall here Faith is put for all graces and all the glorious workings of God in our hearts beleeving being the first and the choicest grace every grace in our hearts makes up a mysterie and beleeving here comprehends all the workings of our hearts in relation to the designe of God in the Gospell as the manifestation of God in flesh and his justification in spirit is put for all the worke of redemption and justification the foundation of it being surely laid in that so all the workings of it in our hearts is summed up in beleeving How our hearts should take in all this love and be turned into it and live in it this is a mysterie indeed but especially beleeving is to be taken properly for the Faith it selfe which is nothing else but a closing with a receiving of and laying hold on Jesus Christ now if you look into the nature of this Faith you will find it a mysterie that Christ should be beleeved on in the world 1. A renunciation of selfe 2. A reall and full closing with Jesus Christ 3. It is a receiving Christ on his own tearmes For the first That a man should renounce himselfe and be nothing it is the hardest strait that Nature is put to selfe being the principle and end of all mens actions by Nature and that which lies diametrically opposite to the mystery of godlinesse for a poor creature whose Nature and actings can comply with nothing but selfe to abjure it and cast away all yea abhorre and loth selfe as its misery what shall we thinke of this can it amount to lesse then a mystery to see Nature not only to be weakned but turn'd against it selfe and acting contrary to its owne principles As to see light thinks descend and heavy ascend and that against its nature Selfe is the predominant principle of the world it rules like the sole Monarch and there is no absolute Monarch but selfe it rules in the most noble naturall breasts and is that which is founded in the nature of things But now when a man beleeves he goes directly against naturall selfe he saith he is nothing nor can doe nothing
and not only is beleeving a denyall of the worst selfe sin and lust which yet is as a mans right eye yea as the Caule of a mans heart but he denies honest selfe and religious selfe selfe drest and adorn'd selfe righteousnesse and actings selfe adorned with the most glorious endowments and richest performances selfe naturall and acquired yea and a soul contrary to all its motions both rationall and seemingly godlie beleeves on Jesus Christ Take a raised and high spirit one who hath built his nest in the Starres in regard of speculation and one whom the world can say nothing in regard of converse unto for him to come and submit to a Christ to throw downe all that ever he hath studyed as dung and drosse to descend and come into the lower parts of the earth and looke on himselfe as the poorest despicablest and undonnest creature in the world one that knowes not the way to happinesse which he must doe if he beleeve why this is the mysterie Selfe is sometime so painted acted in so much state and so spirituallised as it were set out with such ornaments both of nature art and morally spirituall gifts that it would make any spirit in love with it yet when a soule comes to beleeve on Christ he must renounce all these as dung and drosse the worst of things in regard of saving his soule or in comparison of Jesus Christ This is death to a man Nature would as lieve be damned as entertaine such a proposition and cast it selfe out of such a priviledge that it looks on as its birth-right yet there was no soule that ever beleeved on Jesus Christ but did willingly doe this Paul when he begins to reckon up his priviledges both of his birth and education and the strictnesse of his life one would have thought he needed no more Phil. 3. and he thought so to selfe was so richly accomplished not only against the Law but the Gospell he was borne in the Church had the priviledges of a Saint was blamelesse in the Law yet when he came to beleeve he was glad to cast away all this as the off-scouring of the world he was alive once and thought himselfe a glorious one but he dyed to all these they were all as dead things to him For a man not only to deny his lusts that are his Nature and so deare as many venture the wrath of God for but his performances which he hath been in for a long time and throw down the glorious structure of duty he hath been building for 20 30 40 yeers together with all the curious paintings of formality You had better tell men of parting with God Christ Heaven yea of all the good of soule and body rather then of such a thing This selfe is the bottome and originall of all sinne it is that which is the very constitution of our Natures Selfe hath been borne and bred with us it lives in our bosomes hath been the old companion in all our actions and to be cast off at last and hated is very hard it is easier to change the course of the Sun and turne Heaven into Earth to place the Elements above and the Starres beneath to make the stream naturally run back from the same Fountaine it came yea to worke the greatest miracle in Nature then to make a man to deny himselfe especially selfe so ingratiated and clothed with gifts and honestie and righteousnesse of the Law Yet when a man beleeves this is the first thing done upon him selfe is turn'd against selfe Nature runs counter to its owne inclinations that darling and first borne of the soules delights and love is made the abomination of the heart and the soule most set against it Now let this be weighed which yet is but the first and rather implicite and supposed act of Faith then the Nature of it and you cannot but conclude that this is a great mysterie that Christ should be beleeved on in the world But 2. Which is yet farther for a soule to close in with Jesus Christ and fully to relye on him as his owne and expect all righteousnesse and grace in him alone and nothing from selfe first or last which is properly beleeving this sets it out yet farther For 1. It is a great venture for a soule to forsake selfe its dearest consort and leave all its strong ingagements to the flesh for that which yet he hath no particular assurance of but a bare tender and offer No man in reason will part with any thing in possession but upon a certainty of a better whereas the soule is still in doubt of what it may injoy though Christ be offered to all yet some goe without him and this may be the condition of the soule ' Yea 2. To close in with Christ against whom it hath naturally the greatest antipathy and whom it never saw to cast all the weight of its joy and comfort on Christ whom the heart hath offended and against whom it hath received such prejudices that his heart cannot indure him of any this is exceeding strange unto our apprehensions As Abram left all his owne Kindred and Fathers house and not knowing where he went binding up this reason and denying a present good only on the security of a generall and indeterminate promise was a miracle to all the world for this is the Nature of Faith on a bare word and promise to close in with Christ and venture its eternall comfort Faith comes by hearing and that of the word preached that is of the word of promise Now for a soule ingaged thus to sin and lust and selfe to leave all on a promise of a Christ which yet the soule is a stranger unto and is darke in the knowledge of this must needs be a mystery and that 3. If you consider that it is not only a bare taking of Christ as at a shift to make some present advantage of him to rid a man out of fears or preserve him from wrath which selfe may be willing unto out of its owne principles but it is a receiving Christ on his owne terms a submitting unto the tenure of all his commandements it is taking Christ nakedly with all his holinesse as well as his love yea with all his inconveniences unto flesh and blood even to take up a Crosse with him lye downe in the grave with him it is a giving up the soule unto Christ to be what he will and do what he will that a soule beleeves not only for peace and joy but for power and life and is led captive for ever unto the will of Christ therefore it is called the obedience of Faith by the Apostle this must needs be a mystery especially if you consider in the third place the difficulties and disadvantages the poor sinner meets withall in the way besides that naturall darkenesse and stupidity which lies on our hearts that we cannot judge of our own peace and that aversnesse from Faith in us
the rate of such a mystery aske of Christ communications according to his riches in glory let all your actings be glorious all your walkings joyes breathings let them all be as in glory view Christ and see him as in that relation and condition and you will soone have the sparkles of the same glory on your hearts bound not your faith and expectations within this poore world and the enjoyments of in it but ever and anon cast glances into glory and if you will be in such an estate you must get Christ that is received up into glory in you as the hope of glory Col. 1.27 It is only as Christ breakes forth in your hearts by faith that you come to have such sights of glory that glorified person that is now in heaven must be in you by his spirit of glory or else you can have no hope of glory beleevers you see your object you know his person never be quiet untill you come into his condition as you must go through all ordinances and creatures untill you come to Christ so through all the conditions of Christ untill you come to glory Let us now view it in the whole as it were as it concernes Christ and the Saints together and this is the end of that it is received up into glory As God in Christ was condemned in flesh so are the Saints and justified in the spirit so are they and at last they with Christ are received up into glory Quest Now the great question is How Christ and the Saints are received up into glory Sol. As for Christ it is cleare that he was taken up in his humane nature as he was God-man in the world so he is now in heaven Jesus Christ hath a reall body now in glory as he had in the world But it is taken into glory and so a glorious body Phil. 3. ult In any other respect Christ could not be taken up into glory for nothing wanted it but his humane nature And so must all the Saints be received into glory in the same way not only in their soules but bodies for the Saints have not phantasmes in heaven they are not annihilated in their being and made in another essentiall forme but are taken into glory in regard of the whole man as it consists of body and soule For that place in 1 Cor. 15. where it is said flesh and bloud cannot inherit the kingdome of heaven therefore no reall bodies shall be there It is answered that the meaning is flesh and bloud without a change as it is mortall and weake not simply the being of flesh and bloud but it is expounded in the same verse neither can corruption inherit incorruption that is no flesh and bloud as subject to corruption as it is weake and sinfull shall not enter in For it shall be made a spirituall body still a body but spirituall and free from corruption having a being of immortality put to it And this is so cleare as it cannot be denied except we will imagine a chimaera of a man without soule or body let this be considered whether the man that sinned shall not be saved the same individuall man if the man then certainlie both in his soule and body without which he is no man the being of him as a man lying in the compositum And besides the same that is redeemed must be saved now we are redeemed in soule and body but yet this body shall be a glorious body so changed as that whatever may denote weakenesse and corruption shall be done away it shall put on incorruption And how strange is this that the same man which is justified and sanctified shall not be glorified But I leave that as the excrescency of the pride of this wanton age who would frame a glory to themselves out of their own fancie Let all us know that Christ and his body shall be taken up in their soules and bodies to one and the same glorie and though now we dwell in houses of clay and walke in raggs of dust and ashes we shall one day be taken into glorie This should comfort us in all conditions that this is not our place and draw out our spirits to scorne this world and to breath and long after another fulnesse which is to be revealed the more high and aspiring our spirits are from the world and all enjoyments to that glorie into which we are to be taken the more we expresse our assurance of it And this glorie is so great that there is no taking it in but we are received up into it Oh what a blessed time will that bee when the whole man shall be cast into glorie lost as it were in glorie as in an infinite Ocean Thus I have presented in a short view to your eyes that which hath been acted from eternitie and will be yet acted to eternitie It is little hath been said to what might have and to what shall be really done I have only shewed you the things in a rude lumpe let you see the outside of inward and unexpressible glory I have glanced at that which will be the prospect of the strongest eyes for ever but alas who is able for these things God must act it in us that we may know it in it selfe it is a worke for the spirit of the living God who searcheth the deep things of him I shall only in conclusion sum up all and set before your eye a small map of the whole continent of this mystery that you may see what God is adoing for poore sinners the Apostle comprehends all in this expression of a mystery and a great mystery and then laies it out in these particulars which are enumerated in this verse God manifested in flesh c. Here is a chaine of mysteries the first end of it is tyed to Gods heart and the other end 's in glory in the whole you may take notice of these things 1. The plot and designe 2. The contrivance of it 3. The way of acting it 4. The effecting and issue of it The plot was to save so many poore sinners who lay in the bottome of hell and had so offended God as that nothing but eternall wrath was their portion the spring of this and invisible wheeles from whence it was acted was Gods eternall love and goodnesse that he might discover it freely to his creatures because this designe might go on glorious It was contrived that the same nature which sinned should save and that the manifestation of God should not be untill the time of the sin and misery of the poore creature and that the riches of love might be showne wisdome contrived that God himselfe in another forme should act out all our salvation Thus God comes to be manifested in flesh and cals himselfe Christ takes up our nature and joynes it to his Godhead to be one person and in that person dies and suffers and satisfies himselfe and is justified as in our stead he himselfe is made