Evangelical Sacrifices, Title page 6 – Title page 7
THE HIDDEN LIFE. In two Funerall Sermons upon COL. 3. 3, 4.
BY The late Learned and Reverend Divine, RICH. SIBBS: Doctor in Divinity, Mr of KATHERINE Hall in Cambridge, and sometimes Preacher to the Honourable Society of GRAYES-INNE.
1 JOHN 3. 2.
Beloved, now yee are the Sonnes of God, and it doth not appeare what wee shall bee.
LONDON, Printed by E. Purslow, for N. Bourne, at the Royall Exchange, and R. Harford at the gilt Bible in Queenes head Alley, in Pater-Noster-Row. 1639.
THE HIDDEN LIFE.
COLLOS. 3. 3, 4.
For yee are dead, your life, is hid with Christ in God.
When Christ who is our life shall appeare, then shal yee also appeare with him in glory.
THE dependance of these words Dependance of the words.(in a word) is this. The Apostle after he had laid the grounds of some Doctrines, hee doth frame the building of a holy life and conversation. It is in vaine to believe well, unlesse a man worke accordingly: hee that lives against his faith shall be damned, as he that believes against it. Thereupon in this Chapter hee comes to raise their affections to be Heavenly minded, and stirres them up to subdue what soever is contrary to Heavenly mindednesse. And because it is a duty of great moment to be heavenly minded, and to subdue base affections, he inserts weighty reasons betweene: If yee bee risen with Christ, seeke those things that are above. And among other reasons, the… … this, yee are dead, and your life is hid with Christ in God. And therupon he forceth seeking of the things that are above, and the mortifying of earthly members. For the duties of Christianity …e to be applyed two wayes, to be heavenly affected & to subdue that which is contrary: to be heavenly minded, & to mortifie our earthly members. Now how shall we doe both? For yee are dead, and your life is hid with Christ in God, &c.
You see the first proposition, yee are dead, A Christian dead, how.with whom? with Christ in God.
A Christian is dead many wayes. He is dead to the law, to the morall law, he lookes not to have comfort and salvation by it: by the law, he is dead to the law, and so flyes to Christ.
A Christian is dead also to the ceremon…ll law: now in the glorious lustre of the Gospell, what have we to doe with those … element that were for Children? A ceremo… disposition is opposite to the glory and lustre of the Gospell, as the Apostle speakes in the former Chapter.
He is dead likewise to sinne, having communion with Christ (when he dyed for sinne) hee is dead to sinne. He that hath communion in the death of Christ, hath the same affection to sinne that Christ had. Christ hated it infinitely when he suffered for it; so every Christian thinkes that Christ dyed for my sinnes, and by union with Christ, he hath the same affection to it, he is dead to it.
And because this is but an inchoation, and beginning, a Christian is not perfectly dead to sinne, hee stands in need of afflictions, and in regard of afflictions he is dead, they must help the worke of mortification. And because no affliction can sufficiently worke mortification, but death it self, which is the accomplishment of mortification, we are dead in respect of death it selfe, which is the accomplishment of all: though we live here for a time, we are dead in regard of the sentence that is passed on us, as wee say a man is dead when the sentence is passed on him; in that respect wee are dead men, for our life is but a dead life (besides the sentence that is passed upon us) death siezeth upon us in the time of our life, in sicknesses &c. And so they prepare us to death: thus, and many other wayes we are dead.
The second proposition is, Our Life is hid with Christ in God.
We are dead, and yet we have a life. A Christian is a strange person, hee is both dead and alive; he is miserable and glorious, he consists of contraries; he is dead in regard of corruption, and miseries, and such like, but he is alive in regard of his better part, and he growes two wayes at on…: it is a strange thing that a Christian doth, hee growes downewards and upwards at the same time; for as he dyes in sin and misery, and naturall death approaching; so he lives the life of grace, and growes more and more till he end in Glory.
This life is said to be a hidden life, It is hid with Christ in God.Life of a Christian hidden.
The life of a Christian, which is his glorious spirituall life, it is hid among other respects.
It is hid to the world, to worldly men, because a Christian is an unknown man to them: because they know not the Father that begets, therefore they know not them that are begotten, as S. Iohn saith: they know not the advancement of a Christian: he is raysed into a higher ranck then they. Therefore as a beast knowes not the things of a man, no more doth a carnal man, in any excellency, know the things of the spirit, for they are spiritually discerned; therefore it is a hidden life in the eyes of the world: a wordly man sees not this life, in regard of the excellency, he passeth scornes, and contempts of it, of folly and the like. A Christian, in respect of his happy life, is a stranger here, and therefore hee is willing to passe through the world, and to be used as a stranger.
It is a hidden life likewise ofttimes, not only to worldlings, but in regard of the children of God themselves: because by reason of some infirmities that are in the best of Gods children, they are apt to judge amisse, harshly and rashly one of another. Likewise by reason of those calamities that are common to all men alike, they are afflicted as others, and have sicknesses, and are contemned more then others, and by reason of this, the children of God often censure those that have the beginnings of spirituall life in them. It is hid from them.
It is hid likewise from themselves: for often Gods children know not themselves, in temptation, in their nonage, in the beginning of their conversion, in the time of desertion, and spirituall slumber and sleepe, Grace seemes to bee dead in them, and then they know not that they have this spirituall life, especially if this desertion bee joyned with outward abasement, they call their estate into question, as in Psal. Psal 73. 7.73. 7. and in diverse places of Scripture: Gods children oftimes, by reason of their inquisition and search, they raise clouds, whereby they conceale from their owne eyes, their owne life. Partly through distemper of body, and partly by distemper of spirit, there are clouds raysed betweene them and their happinesse, that they cannot see their spirituall life.
But especially it is hid in regard of common infirmities, wanting gifts that others have, that have not a dramme of grace sometimes, that live to please men, and looke altogether to the outside, they doe that many times to pleasemen better then a Christian.
Sometimes God himselfe hides himselfe out of wisedome and mercy to us, when he sees that we carry not our selves so reverently as we duplicate page duplicate page duplicate page duplicate page should. And this reason may bee sufficient of Gods dispensation: God will have it so: partly for the further hardning of wicked persons, and for tryall: for if all were laid open in this excellent estate of a Christian, who should try their patience? who would not be a Christian for the comfort, and for the sence, and feeling? Oh, but this is not so, a Christian hath a life, but it is a hidden life: therefore God will try whether men will live by faith or sence, whether they will have their wayes now or no, or whether they will depend upon that glorious life that God will reveale in time to come, and to exercise and strengthen faith: God will have it so, that this life shall bee now hid, that we may live by the promises, though wee have no feeling at all; that we may perswade our selves in the greatest desertions and extremities, yet I have a hidden Life in Christ, though I have little influence, and manifestation of it in mee: yet I have a glorious life in my head, and I live now by Faith, till I come to live by sight. This is one reason.
Wee should not therefore take offence, wee must not judge of Christians by outward shew and appearance, as CHRIST saith, wee should not judge of our selves by outward appearance, nor of the Church. The Whore of Babylon hath more painting and setting out, in all glorious shewes (it being an outside religion) then the true spouse of Christ, whose glory and beauty is within, doth it follow therefore that shee is the true Church? Oh no, for the beauty of the wife of Christ it is a hidden beauty, shee is glorious within, a stranger doth not meddle with the joy of the Church. Christians have a name indeed, and a stone, that none know but them that have it: It is hidden Mannah, we must not judge of the Church, or of Christians by outward appearance, wee shall bee deceived in that. Our Life is hid with Christ, the spring of all spirituall life. The Life of a Christian is a secret life, it is a peculiar life, it is a safe life. It is secret because it is hid; as I said, Gods children are secret ones, they are not knowne to the world, nor to themselves ofttimes.
But ordinarily faith in them breakes through the Cloud, and unmaskes God himselfe, and sees Gods Fatherly face, though hee hide himselfe. They have a promise to lay hold upon, and they acknowledge him to be their Father, and wrastle with him, it is a secret Life, but it is not so secret, but that Faith ses into it, it pierceth the Vayle, and sees a glorious Life there. Faith will see Gods glorious countenance; Faith makes it a glorious Life though it bee secret, therefore let us not judge our selves nor others by appearance.
And it is also a sure life, it is hid with Christ in God, marke on what grounds it is sure.
First it is hid in Heaven, no enemy can come there, the Divell comes not there since he first lost it, and was cast out. It is safe in regard of the place, it is hidde in Heaven.
And it is safe, because it is hid in Christ, who purchased it with his blood, who hath trampled upon all opposite powers, over death, and hell it selfe, it is hid in heaven, and in him who hath overcome all opposite power, therefore it is a safe life.
And it is hid with Christ in God. Christ is in the bosome of God; Christ mediator, it is hid with Christ in God, hee is the store-house of this life, it is hid with him. If any can rob God, then they may rob our Life from us, for it is hid with Christ in God; it is a sure life therefore. Oh! but we may lose it, though it bee sure in respect of God.Object.
Nay, saith S. Peter, Wee are begotten againe Answer.to an inheritance, immortall, and reserved for us in Heaven, and wee are kept by the power of God to salvation. It is kept for us, and we are kept to it, God hath prepared it for us, and prepared us for it: so it is a most sure life, especially because Christ lives for ever, with whom it is, It is hid with Christ in God.
It is likewise a peculiar life, only to Gods people: for they only have union, and communion with Christ, and therefore he saith here, your life is hid with Christ in God.
It is likewise a glorious life: for it is hid with Christ, who is the glory of God, and he saith in the next Verse, when Christ who is our life shall appeare, we shall appeare with him in Glory. It is a glorious life, but of that I shall speake in the next verse.
Wee see then that our life is hid in Christ, and what kind of life this is; it is a secret, sure, peculiar, glorious life. Alas, we are ready to judge of our selves by the present, and not to thinke it a glorious life: but hee saith, it is hidden for us; Light is sowne for the righteous, it doth not appeare for the present. A garden hath seeds sowne, and hearbs, but in the winter there is no difference betweene it and a common field; but when the sunne shines and appeares, then the hearbs appeare in their lustre: so it is with a Christian, there is light, and immortality, and happinesse sowne for him, when Christ, the Sonne of Righteousnesse, shall appeare, then we shall appeare with him in glory.
As wee may say of all things below, they have a hidden life, the plants and the flowers in the winter, they live by the roote, and when the Sunne appeares, then they also appeare with the Sunne in glory. So it is with the Righteous, they have a hidden life, it is hid now in the roote, in their head, in this life, when Christ the Sonne of Righteousnesse shall appeare, when the spring comes, when the resurrection comes, then we shall appeare with him in glory; and so I come to speak of that verse. When Christ, who is our life shall appeare, then shall yee appeare also with him in Glory.
Our life is now hid, our happinesse is vayled over, there are many things betweene us and our life, but shall it alwayes bee so? Oh no, When Christ who is our Life shall appeare, wee shalt appeare also with him in Glory: hee meets with a secret objection. The parts here to be stood on are these.
First, Christ hee is our Life, hee shall appeare in Glory as our Life. This is taken for granted, it is a supposed truth, When Christ who is our Life shall appeare, it is taken for granted that he shall appeare in glory:
The next thing is, that wee shall appeare likewise with Christ. Christ shall appeare, and wee.
And then the consequence, how these depend one upon another, because Christ appears in Glory, therefore we, when Christ who is our life shall appeare.
The Apostle cannot mention Christ, without an addition of comfort, and the Christian soule loves Christ, it sees such matter of comfort, and such righteousnesse in him, that it cannot thinke of Christ, without a comfortable addition of Lord, Saviour, Life, Hope, Glory, &c. Christ carryes with him all comforts, hee is food, the bread of life, the water of life, all that is good to the soule, therefore the Apostle gives this sweet addition, Christ out life. How is Christ our life.
He is every way the cause of the Life of Grace and of Glory. And not only so, the cause, but the roote, and spring in whom it is: wee have it from Christ, and in Christ: wee have it in Christ, as a root, and from Christ as a working cause, and by Christ as a Mediator: For Christ procured Life at Gods hands, by his Sactifice, and Death. Wee have it in Christ as a head, from him as a cause (together with both the other persons) and through him as Mediator, who by his death made way to life; appeasing the wrath of God: so we are reconciled and pardoned by the death of Christ.
Christ is not only our Life so, but as the matter of our life that wee seed on; when hee hath wrought spirituall life in us, then the Soule lives by Faith in Christ still, and seedes upon him, hee is our life because wee feed on him: for as food nourisheth the body, so the Soule, being every day set on by fresh temptations, and afflictions, and troubles, and fresh discomforts, the Soule of necessity is forced to looke to Christ, every day, and to feed upon Christ, to feed upon his blood af…esh, which runnes conti nually: for hee is a Mediator for ever, and he is in Heaven to make good, that hee hath done by his death and wee looke upon him every day, and feed on him, and so hee maintaines the life he hath begun. Christ is our life thus:
More particularly (for memorie sake) Christ when by faith wee have union with him once, (as we can have no communion without union with him) when wee are one with him once by faith; wee have life from Christ; the life of reconciliation in law, opposite to our death in law, and in sentence; for by nature we are all dead, and damned as soone as we are borne for our owne sins, and the sins of our first parents; wee are dead in sentence: Now by Christ there is a reversion of this sentence. Christ by his obedience, and suffering hath satisfied his father: so by our union with Christ wee are alive in sentence, we are absolved in GODS court of justice, for hee will not punish sin twice.
And then after the life of justification being justified by faith, we have the life of sanctification, and holinesse: for GOD out of his love, when he hath pardoned our sin, he gives his spirit as the best fruit of his love: and we having our consciences absolved, and acquitted by the spirit of GOD through the obedience of Christ, wee love GOD. GOD so loveth us when he is appeased by Christ, that the barre being taken away, our sinnes being pardoned, and the sluce of mercy open, there is way made for another life, the life of sanctification by the spirit: upon pardon of our sinnes he gives the spirit, and we feeling that love, have love wrought in us to him againe, and that love stirs up every Christian to obedience.
In the next place, after he hath acquitted us by his Alsufficient satisfaction, being God and Man, and hath given us his spirit: there is another life, the life of comfort, which is the life of our life, in peace of conscience, and joy unspeakable, and glorious, this life issues from the former: for when we find our conscience appeased, that God saith to our soules, hee is their salvation, and find a newnesse wrought in our nature by the spirit of God, and some strength to obey him, then we begin to have a sweet peace, (as the Children of God find in themselves) and joy unspeakable, and glorious.
This is the life of this life, having union with Christ, and his Righteousnesse, and spirit, wee have this peace, which is the way to Glory, and the beginning of it. For besides that, Christ is our life in Glory afterwards, in this life he is our life. Answerable to our servile feare, as wee are dead in law, we have a life in justification. As wee are dead in nature, so we have a life in sanctification, wee are dead in despaire and runne into terrours of Conscience, so wee have a life in joy, and peace.
But all those in this life are imperfect, because there is only an union of Grace here till wee come to the union of Glory in Heaven, and then at the day of judgement there will bee a perfect justifying of us, wee shall not only be acquitted in our conscience, as we are now, but wee shall bee acquitted before Angels and Divels and Men, and Christ will acknowledge us: these are they for whom I dyed, these are they for whom I made intercession in Heaven, we shall be acquitted there, and there wee shall be acknowledged:
And then the life of sanctification, that is now in part, shall then be perfect, and likewise the peace that now passeth understanding, shall then bee full, and our joy shall bee full by Christ who is our life:
So then we see we have in Christ the second Adam, whatsover wee lost in the first roote. Whence did we draw sinne, and misery? by union with the first Adam, we have damnation, we have the wrath of God, we have corruption opposite to sanctification, we have terrours, and horrour of conscience. By the second Adam and union with him we have a spring of life, and peace, and all that we lost in Adam, and more then all we lost, he being God-man. The sinne of the first Adam was the sinne of a man: the obedience of the second Adam, was the obedience of God-man, which raiseth us to life everlasting. Rom. 5. So that there is more comfort in the life we have by Christ, then there is discomfort in our death by Adam.
We see then hence that in all our deadnesse and dulnesse, and want of grace, there is a spring in our nature. God hath given Christ, God-man, that there should be a treasure in him for all the Church, that we may fetch supply out of our nature. He is fit to be our life: for our nature in him is united to the Godhead, therefore Christ is a fit fountaine to derive grace to beleevers; because mans nature in him is advanced, by being united to the second person, he is God-man, able to derive all grace, and comfort, and righteousnes whatsoever. Shall the first Adam derive unrighteousnesse, discomfort and misery that was a man? & shall not Christ God-man, derive righteousnesse, and comfort, and joy, and peace, and whatsoever is good? undoubtedly he shall. Therefore in all want of grace, in all temptations and assaults, let us goe to the fountain, to the fulnesse of grace, to the fulnesse of Gods love in Christ, Christ, God-man is our life. As when we are cold, we come to the fire: so when we are dull-hearted, let us come to this quickening spirit.
And to this end, let us be stirred up to use those meanes wherein Christ will be effectuall, (whereby as by veines, the blood of this spirituall life is conveyed;) as the Word, and Sacraments, the Communion of Saints, and all sanctified meanes, whereby the life of grace, and comfort may be conveyed to us: let us never be out of such wayes, and courses, as where by Christ derives this life of grace, and let us take heed of those that are contrary.
But, how shall I know, saith a weake soule, Question.(that finds little comfort, and peace, and little sanctification, and is besieged with troubles, and is doubtfull, and knowes not whether his sinnes be forgiven or no, how shall I know) whether Christ be my life or no?
I answer that the life of Christ is but now Answer.begun in us, and it is very little at the first. There is nothing lesse then grace at the beginning. The life of Christ is conveyed to us from Christ voluntarily not by necessity. Hee gives the will and the deed according to …; therefore we must know that we have more or lesse comfort, and more or lesse grace as he pleaseth. He brings all to heaven in all ages that have the true life of grace, though he make a difference, and give to some more, and to some lesse, because he is a head that flowes into his members, not out of nature, but of his owne pleasure.
And a Christian soule that hath union with Christ, that hath a being, and station in him may know it; there are alway some pulses from this heart: as we know there is some life by the beating of the pulses: so Christs dwelling in the heart, is knowne by these pulses, there will be striving against corruption, and complayning of it. (Nature, and corruption will not complaine against corruption: co…ption will not strive against corruption,) there will be sighing, and groaning, which is seconded with a constant indeavour to grow better, it is not a flash: these pulses beating in the soule of a true Christian, shew that there is the life of grace in him, that Christs dwells in his heart. And this oft times doth more appeare in the greatest temptations: Take a Christian at the worst, his heart sighs to God, to recover him, he is sick, and yet he hopes in Christ, Christ in the greatest desertion is his life, who was also our paterne, when he was at the lowest, My God, my God. So a Christian at the lowest, he hath a spirit of prayer, (though it may be) he cannot pray distinctly, yet he can sigh, and groane, and God heares the sighs of his owne Spirit alwayes: Therefore when these pulses beate in him, in the greatest temptations hee may know that Christ lives in him.
Sometimes Christ in respect of this life, in this world reserves himselfe to the chiefe occasion; as some great affliction of the outward man. In 2 Cor. 4. We see there, when the 2 Cor. 4.body of Saint Paul was afflicted, when it was abased by many afflictions, The life of Christ was most manifested in him. God reserves to poore Christians (that now live in peace and quiet) the greatest feelings and manifestations of Christs living in them, till some great crosse, till the houre of death, till a time of need. The life of Christ is most manifest in the time of abasement.
By the way therefore, let us not avoid crosses for Christs sake: avoid not any abasement, though it be imprisonment, or death; the more our outward man is abased, if it be for Christs sake, the more this life of Christ, this blessed life, this peace that passeth understanding, and this joy in the Holy-ghost is increased; we shall feele our absolution, and justification the more. This life of Christ is most manifested when wee honour him most by suffering for him. Therfore let us avoid no crosse for him. Christ who is our life, Shall appeare:
There are two appearings (wee know) of Christ; his first appearing, and his second appearing. His first appearing was to worke our salvation; his second shall be to accomplish, and finish what he hath begun to worke. His first appearing, was to redeeme our soules from death, & his second shall redeeme our bodies from the corruption of the … so his second appearing shall be to accomplish all the good that he came to doe and to worke by his first. As verily therefore as Christ is come in his first appearing; so verily and certainly he shall appeare the second time. And as it was the description of holy men before his first comming, to wayte for him, To wayte for the consolation of Is…ael: so Christians now; those blessed soules that have the report of this they waite for the comming of Christ.
There were all kind of witnesses then of his first comming, Angels, men, women, shepheards, the Devils themselves, The Trinitie from heaven witnessed of him: so for his second comming there are witnesses. Christ himselfe saith hee will come. The Angels say, This Iesus that ye see goe up shall come againe. It is an Article of our faith, that he shall come. The Spirit of God in every Christian saith come, and that is not in vaine, the desires of the Spirit of God must be fulfilled, therefore he shall come; and the Spirit of God stirres up our spirits to say come. There are all kind of proofes, & arguments for it. It is an Article of our faith: it is laid here for a ground, and therefore I will not inlarge my selfe in it: but come to the next point. Christ will appeare, and We shall also appeare with him in glory.
We shall appeare, and appeare with him and appeare in glory with him. Christ himselfe his glory is in some sort hid now: for though he be King of the Church, yet wee see what enemies are in the Church; and Satan ruffles in the Church a great while, and the nearer he is to his end, the more he rageth; so that Christs glory seemes to be hid; but Christ then shall appeare, and his Church shall appeare with him in glory.
Why shall wee appeare with Christ, and be glorious with him?Question.
I answere, this is cleare: partly because it Answer. Iohn 17.is Christs will, in Iohn 17. Father I will that where I am they may be also. It is Christs last Testament that we should be where he is, and be glorious with him, and Christs will must be fulfilled.
Againe, consider what we are to Christ, how neare wee are brought to him, and then this will be cleare, that when Christ shall appeare in glory, we must appeare with him: for Christ is our Husband, and we are his Spouse, when Christ comes to be glorious, therefore his Spouse must be glorious; now is but the time of contract, the time of the marriage, solemnity shall be at the appearing of Christ: therefore when he shall appeare, we shall appeare with him in glory. Christ in his owne person, distinct from his Church, is now glorious as a head, but Christ mysticall is not glorious, Christ mysticall suffers: there are many members that are not yet called. Some are abased, & some are not brought to the fold: And Christ hath a care of his mysticall body, as of his naturall body; and as that is glorious in heaven, so hee will bring all his members to be one glorious body. He gave his naturall body to redeeme his mysticall body, therefore as he is glorious in that in heaven, so hee will be glorious in his mysticall body, in every beleeving soule at the last, when hee shall come to be glorified in his Saints, as the Apostle saith, 2 Thess. 1. Hee is 2 Thess. 1. 10.glorious in himselfe now: then he will be glorious in his Spouse.
And then from the ground of predestination, Rom. 8. We are predestinate to be conformed Rom. 8.to Christ, that he might be the first borne among many brethren. Now Christ being glorious, and we being predestinate before the world was to be like unto Christ; first in abasement, to be abased for him that was abased for us, to suffer for him that suffered for us, and to be conformed to him in grace; there must be a time to be conformed to him in glory? From the ground of Election, there must be a state of glory, our glory must be revealed when Christ shall come and appeare. I will presse no more reasons that we must be glorious at the second comming of Christ as well as himselfe.
Wherein stands this glory?Quest.
To cleare this point a little, I will not be Answer.long in it; because indeed this glory is such, as eye hath not seene, nor eare heard, nor hath entred into the heart of man. The Apostles speake not much of it, they speak of it in negative tearms, by denying imperfections: It is an inheritance incorruptible, immortall, &c. And when it is resembled to earthly things, it is compared to a banket, to a marriage, &c. But this glory, it shall be in body, in soule in the whole man.
In soule, there shall be the knowledge of those mysteries of salvation, that now wee are ignorant of. Now wee are in the Grammar schoole, but that shall be as the University. Then we shall know things more clearely, we shall see God face to face; and then our soules shall be raised to be capable of more knowledge and grace. Now the vessell of our soule is not capable to know that that we shall then, they are not capable as they shall be in heaven. Saint Paul himselfe was not capable, therefore when he was taken up into the third heavens, least he should be proud of his revelations, he was faine to be abased. Wee are not capable, we cannot know the glory of heaven in a full measure now: but then, God shall inlarge the heart, and sanctifie it, that we shall have strong spirits, and holy understandings, and affections to understand holy things, we shall know God face to face. There shall be a proportion betweene the glorious things in heaven, and our soule there shall be a heavenly soule for a heavenly place, where as yet it is not so.
I forbeare to shew the particulars of the glory of the body: the Apostle Paul sets it downe, 1 Cor. 15. It shall be a spirituall body: it 1 Cor. 15.shall be guided by the Spirit, and the body, it shall not then need meats and drinks, but God shall be all in all. Now, our life at the best is fed and cloathed by the creatures, then, all shall be taken out of God himselfe, God himselfe shall be All in all. The presence of God, and of Christ our Saviour shall supply all that we have now other wayes. Now, comfort is conveyed from this creature, and from that; but whatsoever comfort we have now dropped by the creatures, we shall then have all in him, and in fulnesse, and for evermore. So we shall be glorious in soule and body.
And in our whole man, the Image of God and Christ shall be perfectly restored, we shall be like Christ, reserving the difference between the head, and the members, reserving the difference of a naturall Sonne, and of sonnes adopted; he shall be more glorious then we; we shall be glorious as much as we are capable off, in all fulnesse of joy, and grace, and dominion over the creature, in freedome from ill, and readinesse to good, we shall be glorious sons of God. I need not to be long in unfolding these things.
When shall this be?Quest.
When he shall appeare, saith the Apostle, Answer.we shall also appeare with him in glory. It is carryed indefinitely to stoppe curiosity, there is no time set downe: but when hee shall appeare, &c. In a word, when all the Elect shall be gathered together. It is not meet that our bodies and soules should be glorified, till all Gods people be gathered together. As in a Simile.family they doe not sit downe till all the servants be come in, and then they sit downe together: so in this great family of God; the Saints in heaven and earth, there shall not be perfect glory, till all be gathered, and saved. And then what a blessed time will that be, when every one shall be glorious himselfe, and shall put downe the Sunne in glory in his body, and soule? and when there shall be such a world of them so glorious.
If every Starre be beautifull, how beautifull are all in their lustre? when so many Saints shall be gathered together they shall be farre more glorious then the Sunne in his Majestie; and this glory is reserved till all be gathered together. God said of the creatures severally they were good, but when hee looked on them together, they were exceeding good: so the severall soules of Christians are glorious: but at the day of Judgement when all shall be gathered together, there shall be an exceeding glory. It is reserved I say for the gathering together of the Saints: when Christ, who is the head shall have gathered all by his word, and ministery out of this sinfull world (which are scattered here and there) then they shall come to perfect glory. Then there shall be perfect union betweene the body and soule; then there shall be a perfect union betweene us, and all that are dead together; then there shall be a perfect union betweene us, and Christ, then we shall have the perfect fruition of God, of Angels, of all the blessed company in heaven. Oh! what a blessed time will this be? and this shall be at the glorious appearing of Christ.
Christ shall appeare in glory himselfe, as verily as he appeared in his first comming, and wee shall appeare with him in glory.
Why should wee doubt of it? is not that which is greater done already? hath not God himselfe become man? hath not God dyed? and God beene abased in his first comming? Is not that more wonder, then that man should become like God in his second comming? whether is greater for God to become man, or for men to be raised out of their graves, and become glorious? certainely this is the lesser, why should we doubt of it? Let us rayse our hearts with this, that as verily as he came in abasement to worke our salvation, so verily hee shall come, and rayse us to glory, and this is a lesser worke then the former.
But to come nearer, to make some further use of this, surely these are maine points, and should bee oft thought on. O! that the hearts of Christians were exercised with them. Could wee be dead either for grace or comfort, if wee did oft thinke of this with application? Let us oft warme our selves with these things: let us bring our selves to the light, let us thinke of the blessed times to come: could we be unfruitfull? This made Saint Paul adjure Timothy, and the Thessalonians, I beseech you by the comming of our Lord Iesus Christ, &c. I shall need no greater argument to presse you, then as verily as Christ shall come in glory, and as you shall be gathered to him: so heare what I say. So Saint Paul chargeth Timothy, 1 Tim. 6. 13. 1 Tim. 6. 13.I charge thee before Christ, who at his comming, &c. Keepe this Commandement. This will moove a mans conscience, and carry him to duty, if nothing else will. Let us thinke seriously Christ will come with thousands of his Angels in glory and majestie, and all shall be glory then, there shall be nothing but glory; glorious in his company, glorious in himselfe, glorious in his enemies, he shall trample them under his feet, by a glorious confusion, there shall be nothing but glory in heaven and earth then. And wee shall come to the same glory; the Spouse shall partake of the glory of her husband. Let us thinke of this, it will quicken, and inspire all our courses with a spirituall kind of light to all actions, it will enliven, and quicken them.
And it will put a kind of manner upon all our actions, that they shall be acceptable to God. For how should wee performe all that comes from us? All should be done in sincerity, and constantly, and abundantly, & chearefully, readily, and willingly, for God requires these qualifications in what wee doe; now what stirres us up to do all in this manner, acceptably to God, but this consideration?
What stirres us up to doe things sincerely to Christ? He will appeare in glory, therefore let us doe things that may stand with his judgment. It is no matter what the reprobates of the world judge, let us doe things so as wee may stand before Christ at that day. A Christian studies to arraigne himselfe before Christ, that he may doe that that may approve him to him that shall be his judge ere long.
And so let us hold out, we shall receive a reward, what will make us constant but this? what makes a man sowe his seed, that he scarcely can spare, but the hope of a harvest? what makes a man runne, but the victory, and the Crowne? so what makes a man worke, but the hope of reward? be constant, for in him yee shall receive the reward if yee faint not.
And so for abounding in good workes, your labour is not in vaine in the Lord: what made Saint Paul presse the abounding in good workes? Finally my brethren, be stedfast and unmooveable, al…y abounding in the work of the Lord, why? for your labour is not in vayne in the Lord: your bodies shall rise againe ere long in glory, when Christ shall appeare you shall appeare, and be glorious with him. Therefore abound in the worke of the Lord; sow to the Spirit, and you shall reape glory; they that sow sparingly shall reape sparingly. What mkes men abound in workes of mercy and love, but this appearing of Christ? If their love be perfect, they have comfort in this appearing, and if they abound in mercy, Christ will appeare in mercy to them.
And so for chearefulnesse: that God also requires in every action, what inlargeth the heart of a man in Gods worke? what puts fire into his affections but this, that Christ will come and appeare in glory ere long? that he will come, and crowne every good worke, that we shall not loose a good word that hath beene spoken in a good cause, not the least good action, not a cup of cold water, but all shall stand on our reckoning at that day when Christ shall come to be … in his Saints. This makes us doe things sincerely, constantly, abundantly, and chearefully.
I beseech you consider from what ground these things come: for these are principles that should be grounds of faith: they are pregnant, and spred themselves through the whole course of a Christians life, and therefore are worthy to be thought often on.
Againe, why doth God reveale these things before hands, that wee shall appeare in glory in our body and soule, in our whole man? As it shewes us our duty, and the manner ofit, so it is a ground of comfort in all estates; A Christian may thinke: Now my life is a hidden, secret life. I passe under censures, it is thus in the world, and thus with me; well there will a time come, the time of Resurrection that will make amends for all; for this sickenesse of body, and disquiet of mind, and all annoyance, 2and adversity; and it is revealed before hand for our comfort that there shall be such a time that wee may make use of it, that we may ground our patience upon it. When Saint Paul exhorts to patience, saith hee, The Lord is at hand, and Saint Iames saith, The Iudge standeth at the doore. Let us be patient in infamies, and sufferings, it will bee otherwise ere long, Christ is at hand.
Againe, that wee might continually be breathing out thankefulnesse to God. Our whole life should be spent in thankefulnesse to God. Even as the Angels in heaven that stand in the presence of God, and the blessed spirits in heaven, they spend that vigour that is in them: they spend all that is in them, in praising God, in thanks and laud to God, and sing, Glory, glory: so before-hand knowing that ere long we shall appeare with Christ, and appeare in glory, let us thank him before hand. As Saint Peter saith, Blessed be God that hath begotten 1 Pet. 1.us againe to an inheritance, immortall, undefiled, &c. reserved in heaven for us. Let us blesse God before-hand, as if we were in heaven already. Certainely if we hope to be with those that shall sit in heavenly places in heaven to prayse God, we will begin it on earth: for the life of heaven is begun on earth, we are Kings now, we are Priests now, wee are conquerours now, we are new creatures now: we must praise God, and begin the imploiment of heaven now for what they do perfectly, that we begin to do. In heaven we know there is no ill company, we will abstaine from it now; there is no defilement of sinne, wee will conforme our selves to that estate wee hope for: There is nothing but praising of God; as much as may be wee will warme our hearts with the moditation of what God hath done, what he doth, and what he hath reserved for the time to come, with that we have in hope. The best things of a Christian especially are in hope: for that which we have by Christ, principally is not in this world: therefore considering that the best things that Christ died for are in hope, let us rejoyce in hope, and in rejoycing have our hearts inlarged with praysing of God, for that we hope for.
And be comforted in all the changes of this life, all the changes for the time to come, and in death it selfe, which is the last change: are not all degrees to make way for that glorious appearing with Christ? for the soule at death goes to heaven, and the body shall come after: why should wee be loath to die, when death is nothing but a change from misery to happinesse? a change from the danger of sinning, to an impossibility of sinning, from a vale of misery to a place of happinesse, from men to God, from sinfull persons that trouble our peace and quiet, to better company in heaven, from actions that are sinfull, to actions altogether free from sinne. It is a glorious and blessed change every way; wee shall have better company, better place, better imployment, all glorious then, till the time come that all the Elect be gathered together, and then body and soule shall be for ever with the Lord, 1 Thess. 4. Why then should we 1 Thess. 4.feare changes, when all changes shall end in that that is better? Is a labouring man loath to have his hire, or a weary man loath to have rest? is a King loath to be crowned? is a partie contracted loath to have the marriage consummate? why should wee bee loath to die? Wee should be ashamed of our selves, that we have bin so long in the Schoole of Christ, and yet have not learned to unloose our affections from earth, to beter things, that wee stand in feare of death, that makes way to the glory of the soule now; and the eternall glory of body, and soule after.
In a word, wee are exhorted in the beginning of the Chapter, to have our minds in heaven, where Christ is, and wee are exhorted after the text to mortifie our earthly members: two necessary duties, to have our conversation in heaven, before we be there, and to mortifie our earthly members, to dye in our affections to earthly things, before wee dye indeed; would wee have strength put into our soules to performe both these? Let us oft meditate of the things that are betweene these verses. Let us consider that we are dead, so we should bee more lively to God. Consider that our life is hid with Christ, that Christ shall appear ere long, and wee with him in glory. Wee should raise our thoughts to be with Christ, and draw our souls up to Heavenly things, for the more our affections are upwards, the lesse they will bee below: our affections are finice, the more we spend them on heavenly things, the lesse they will run on earthly. As a man in a trance, his thoughts are taken up with one matter, that he is dead to Simile.other things, so the soule which is taken up with the glory to come, and with Christ, it is dead to earthly things, only it takes them for necessary use, as having use of them in our travell, but it useth the world as if it used it not. And this issues from this principle, that wee shall ere long appeare with Christ in Glory. There is no man but will drowne himselfe too much with the things of the world, that hath not this to raise up his soule, I shall appeare ere long with Christ in glory, and then these things will be consumed.
The last point is, how these depend one upon another, that because Christ shall appeare in Glory, therefore we.
I will touch it a little, because it is a point of faith, that helpes our judgement a little. It is a ground of Divinity, that whatsoever is in us that are members, it is in our head first, for God is first, and then Christ mediator, and then we, whatsoever is good is in us, or shall be to us, it is in Christ first. He is justified from our sinnes, for he was our surety for sinne, hee was abased for them first: therefore hee shall appeare then without sin to Glory. Our sin was but imputed to Christ, he became our surety for sin, and he must be abased, therefore we cannot bee glo rious here, because of our corruptions. Christ was surety for our sinnes in his first comming: now his resurrection shewed, that hee had satisfied for our sinnes; the second time he shall appear in glory: why are we justified from our sins? because Christ, our surety, was acquitted.
We ascend glorious… to heaven, where is the ground of it? he ascended first, and we ascend for him and in him.
We sit in heavenly places, why? because he is in heaven before hand: as the Husband takes up a place for his wife: why doth she goe into the countrey, and take it up after? because her husband hath gone before and taken it. Our ascension riseth from his, and our sitting at the right hand of God, from his.
And so at the day of judgement, our being glorious, it comes from his. He then shall appeare in glory, as the head, and husband of his Church, and shall shine upon all his members. He, as the Sun, shall cast a lustre and beauty, and glory, upon all that are his, and then they shall reflect that glory they have from him, upon him againe, and he upon them againe, so he shall be glorious in them, and they in him, but the ground of all is, he is first in glory, he shall appeare in glory, and then we in him.
I speake this the rather, because I would have humble consciences to make use of it in times of desertion, when God seemes to bee a God that hides himselfe, when they find no life nor comfort, yet if they have but grace to believe, they may comfort themselves in this: well, I have it but from Christ, and he is perfect in glory, he is ascended, and I shall ascend, and rise, and be glorious, because hee is so: Put case now I feele no such matter: it is no matter, I live by faith in Christ, that hath all in fulnesse, and what hee hath done for me, hee will doe in me, if I believe in him.
Let a troubled soule comfort it selfe with this, it is as impossible that he should be damned, that believes in Christ, as that Christ should be damned, because hee believing in Christ, is one with him, and as verlly as Christ is in heaven, hee shall bee there; for Christ rose for all his. The little finger lives the same life, as the Simile.hand or the foot doth; so a weake christian that hath little grace, he lives by the same faith in Christ that is in glory, as well as they that are stronger. Let us strive and fight with this encouragement, as S. Paul saith, fight the good fight of Faith. Oh! but shall we be alwayes fighting and striving? No saith hee, lay hold of eternall Life, and then wee may well fight against doubts and despaire. Let us therefore labour to fight so, that we may lay hold on eternall life, which Christ keepes for us, and keeps us for it, and ere long we shall partake of that wee hope for.
FINIS.
THE REDEMPTION OF BODYES, In one Funerall Sermon upon PHIL. 3. 2….
BY The late Learned and Reverend Divine, RICH. SIBBS: Doctor in Divinity, Mr of KATHERINE Hall in Cambridge, and sometimes Preacher to the Honourable Society of GRAYES-INNE.
1 COR. 15: 44.
It is sowne a naturall Body, it is raised a spirituall body.
LONDON, Printed by E. Purslow, for N. Bourne, at the Royall Exchange, and R. Harford at the gilt Bible in Queenes head Alley, in Pater-Noster-Row. 1639.