Light from Heaven, Part 19
Received up to Glory.
Glory implyes three things:Glory, what. It is an exemption from that which is opposite, and a conquering over the contrarie base condition. It implyes some great eminencie, and excellencie, as the foundation of it, and then a manifestation of that excellencie; and it implyes victorie over all opposition. Though there be excellency, if there be not a manifestation of that excellencie, it is not glory. Christ was inwardly glorious, while he was on Earth, in the state of abasement; he had true glory, as he was God and man; but there was not a manifestation of it, and therefore it is not properly called glory; there was not a victorie, and subduing of all that was contrarie to his glory: for, he was abased, and suffered in the Garden, and died. But where these three are an exemption and freedome from all basenesse, and all that may diminish reckoning and estimation, and when there is a foundation of true excellency and likewise, a shining, a declaring & breaking forth of that excellency; there is glory. But Christ, after he was manifest in the flesh, and had done the work here that hee had to doe, hee was received up to glory; that is, all basenesse was layd aside: his glory appearing, all abasement did vanish; he was victorious over that: for, in his Resurrection, that was the first degree of his glory; you know, the Clothes that he was bound with, were left in the Grave, the Stone was remooved; all things that might hinder his glory, that might abase him in body, in soule, or condition, they were remooved: there was an excellency in all, that was not before, in regard of manifestation. For his Body, it was now impassible, an immortall, spirituall Body, it could suffer no longer; it was not fed with meat and drink, as in the time of his abasement; it was a Body so agile, and so nimble, that he could moove even as he would himselfe: so there was a glory put upon his Body, above the Sunne. There was a glory upon the Soule; all that might hinder that, was subdued; for, there was no sorrow, no feare, nor griefe, as there was in his Soule, before he was glorified: so both in Body and Soule he was more glorious.
And then for his whole condition, that was glorious, he was abased no longer; for, now he was taken into the highest place of all, above the Heavens: and as his place is most eminent, so his government is most eminent, for, he is taken up there, above all Principalities and Powers, as it is Ephes. 1.20. and is gloriously set downe at the right hand of God, Ephes. 1.20.1 Pet. 3.1 Pet. 3. All being subject to him, he hath the domination and government of all. So that whatsoever might shadow and cloud him, all ills eyther in Body, in Soule, or condition, all was remooved, and he was glorious in all.
For excellencie the foundation of glory, that was alway with him, in his very abasement; but now it was manifested: he was mightily declared to be the Sonne of God, by raysing himselfe from the dead: he was declared to be glorious in all those things, wherein he could be glorious. As no person can be glorious, but eyther it must be in body or soule, or condition; he was glorious in all: for, hee was received up into the place of glory, to Heaven, to the assembly of glory, to the presence of his Father, and the blessed Saints and Angels; and no question, but there was a glorious welcome. If the Angels came so chearefully to proclaime his Incarnation, when he was borne, and sang, Glory be to God on high, on Earth peace, good will towards men: What kind of triumph doe you thinke, was made by all the blessed companie in Heaven, when he was entertained thither, after his abasement? It is beyond our conceits, to imagine.
Circumstances of Christs Ascension.It will not be altogether unusefull to speake of the circumstances of Christs being taken up to glory.
1The Place.Whence was he taken? He was taken up to glory from Mount Olivet, where he used to pray, and where he sweat water and blood, where he was humbled; from the place of Humiliation, was his Ascension to glory: shewing unto us, that the place oft times where we pray, where we are afflicted, our sick Beds, nay, the places of our abasement, the very Prisons, they may be as Mount Olivet to us, from whence God will take us to glory. Let no man therefore feare and abasement; it may prove as Mount Olivet to him, in this respect.
2The Time.And when was he taken up to glory? Not before he had finished his worke, as he sayth, Iohn 17.4.Ioh. 17.4. I have finished the worke thou gavest me to doe: Then he was taken up, when he had done all, when he had accomplished our salvation: And after his abasement, not before. So, our taking up to glory, it must be when we have done our worke, when we have finished our course, when we have runne our race, when we have fought the good fight. And also after our abasement, we must first suffer with Christ, before we can be glorified with him. Againe, if we speake of the first degree of Christs glory, his Resurrection; he was taken up to glory, when he was at the lowest that could be, when he was in the Grave: so Gods Church and children, at the lowest, they are neerest to glory. We use to say, Things when they are at the worst, are neerest mending: so is the state and condition of the Church of God, and every particular Christian; when he is lowest, he is neerest raysing: as we shall see afterwards.
The witnesses of this, were the Angels: 3The Witnesses.they proclaimed his Incarnation, with joy, and without doubt they were much more joyfull at his ascending up to glory; it was in the presence of the Angels. So likewise, when he shall come to manifest his glory at the day of Judgement, there will be innumerable thousands of Angels. Those glorious creatures were witnesses of his glory; and no question, but they yeelded their joyfull attendance, and service, that were so willing to attend him at his birth, and comming into the world.
He was carryed up in the clouds,4His Chariot. in which also he shall come againe at the last day.
But before he was taken up to glory, he was fortie dayes on Earth, to give evidence to his Apostles and Disciples of his Resurrection, and to instruct and furnish them in things concerning their Callings; afterwards, he was taken up to glory. And in all that time of his abode on Earth, after his first degree of glory, his Resurrection, he was never seene of sinfull eye, (for any thing we see in Scripture) I meane of those that were scorners of him, that despised him. The Scribes and Pharises, and carnall people, did not see him, they had no commerce at all with him, after his Resurrection: they that despised him in his abasement, had no comfort by exaltation.
But that which I will chiefely presse in this Clause, shall be to shew, That as this is a Mysterie, so how it is a Mysterie of Godlinesse, to stirre us up to godlinesse: for, as I sayd befo…e, Divine Truths and Principles they are called Godlinesse: because, where they are embraced, they worke godlinesse, the soule is transformed into them: where these Truths are ingrafted in the soule, as S. Peter saith, they turne the soule into their owne nature. Therefore, I will shew how this Mysterie, Christ received up to glory, breeds a frame of Godlinesse in the heart.
Christ received to glory, a Mysterie.That it is a Mysterie, it will easily appeare: For, was it a great Mysterie, that God should take our nature upon him, to be abased in it? Surely, it must needs be a Mysterie, that God will be glorified in our nature. Was our nature advanced, in his Incarnation? Much more was it glorified in his Exaltation, when he carryed it to Heaven with him. Here was the Mysterie of the Exaltation of our nature: God was as much abased as he could be, being borne, and dying for us; our humane nature was as much advanced as it could be, when God raised it up to Heaven: God could be no more abased, remaining God; and mans nature can be no more advanced, remaining the true nature of man. This is a great Mysterie; the advancement of our nature in Christ, that was made lower then the Angels; he was a worme, and no man: now our nature in Christ, is advanced above the Angels. Now this nature of ours in Christ, it is next to the nature of God in dignitie; here is a Mysterie.
Among many other respects,In respect of the greatnesse of the glory. it is a Mysterie, for the greatnesse of it. We see after his Ascension, when he appeared to Paul in glory, a glimpse of it strucke Paul downe, he could not endure it. Nay, before he suffered, a very shadow of his glory, it amazed Peter, and Iames, and Iohn; they could not beare it, they forgat themselves: Let us build (say they) three Tabernacles, &c. If a little discoverie of his glory on Earth, wrought these effects; what great glory is it then, that he hath in Heaven? Certainely it is beyond all expression.
In this glorious condition that Christ is received into,Christ in glory applyes his Offices to us. he fulfils all his Offices in a most comfortable manner. He is a glorious Prophet, to send his Spirit now to teach, and open the heart; he is a glorious Priest, to appeare before God, in the Holy of Holies, in Heaven for us, for ever; and he is a King there, for ever; from thence hee rules his Church, and subdues his enemies. So that, though he accomplished and fulfilled those blessed Offices (that were appointed him) in the state of humiliation on Earth: as it became that state to suffer for us; yet it was necessarie that he should enter into glory, to manifest, that he was a King, Priest and Prophet: for, he was not manifested who he was indeed, to our comfort, till he was received up in glory. We had not the Spirit, the Holy-Ghost, sent from above, till he ascended; as it is in Iohn 7.Iohn 7. The Holy-Ghost was not given (because Christ, was not ascended) to apply, and to helpe us make use of Christ and all his benefits and riches: so that, in regard of the manifestation of Christs Offices, and of application of all the good we have by it, it is by Christ received up in glory. To come to some application.
1Christ ascended as a publike person.First of all, we must lay this for a ground and foundation of what followes, That Christ ascended as a publike person: he must not be considered as a particular person, alone by himselfe, but as the second Adam: As he tooke the nature of man, in his Incarnation; so he ascended into Heaven in it, as a publike person: As the first Adam was, in whom we all sinned, and all came to misery, and basenesse, and died; so Christ must be considered as the second Adam, as in other things, so in his ascension to glory.
2Neerenesse betweene Christ and his ChurchIn the second place, we must know, that there is a wondrous neerenesse betweene Christ and us now: for, before we can thinke of any comfort by the glory of Christ, we must be one with him by Faith; for, he is the Saviour of his Body: therefore, we must be in him, we must be his members, we must be his Spouse; and being so once, we are one with Christ. There is no relation in the world, that is able to expresse the neerenesse betweene Christ and us sufficiently: and therefore, when we speake of Christ ascended into glory, we must needs think of our selves, & of our glory, and advancement: he was taken up to glory in our nature, not only for himselfe, but for all his. As the husband of the Church, he is gone before, to take up Heaven for his wife; as a husband takes up Land in another Countrey for his Spouse, though she be not there; Christ hath taken up Heaven for us: I goe before, to prepare a place for you. So likewise he is in Heaven as a glorious Head, ministring vertue, and comfort, and strength to all his; all our power and strength it comes from Christ now, as our Head in Heaven.
Againe,Christs glory a cause of ours. there is a causality, the force of a cause in this; because Christ, therefore we: here is not onelyonly a priority of order, but a cause likewise; and there is great reason. Was there the force of a cause in Adam, that was but meere man, to convey sinne and misery, and the displeasure of God to all that are borne, and descend of him? and is there not the force of a cause in the second Adam, to convey grace and glory to his, he being God & man? Therefore, whatsoever is good, it is first in Christ, and then in us. Christ first rose, therefore we shall rise; he ascended into glory, therefore we shall be afterward in glory.
And then we must consider Christ not onelyonly as an efficient cause,Christs glory a patterne of ours. but as a patterne and example, how we shall be glorified: he is not onelyonly the efficient of all glory within and without, but he is the exemplary cause; for all is first in him, and then in us: he was first abased, and so must we; and then he was glorified, and so shall we; we must be conformable to his abasement, and then to his glory: he is the first fruits of them that sleepe;1 Cor. 25. he being the first fruits, we succeed. These things being premised as grounds, I come to make some use of this comfortable point.
Vse 1.Christ is received up in glory: Therefore, first of all,Christ not bodily present in the Sacrament for our information, we must not seeke him in a Wafer-cake, we must not looke for him in the Sacrament bodily; how can he be there, when he is received up in glory? Therefore, when we come to the Sacrament, let us consider, we have now to deale with Christ, who is in Heaven: Cannot Christ shew his vertue, to comfort and strengthen us, but we must have his Body in the Communion to touch our bodies?Similes. The foot hath influence from the head, yet the head is distant from it in place: The utmost branches have life and sap from the root, yet they are remote, in respect of place. A King spreads his influence over his whole Kingdom (though it be never so large) yet he is but in one place, in respect of his person. Doth the Sunne in the Heavens come downe to the Earth, to make the Spring, and to make all fru…tfull? Cannot he send beames and influence from thence, to cherish the Earth? Must Christ come downe in his Body to us, or else he can doe us no good? Must there be a corporeall descent, or else we can receive no influence from him? There may be a derivation of vertue from Christ though his person be in Heaven; where he shall remaine till the last day, when he shall come to be glorious in his Saints. The Sunne doth more good, being in Heaven, then he could doe if he were on the Earth; if the Sun were lower, what wou…d become of the Earth? But being so remote, and so farre above, he hath opportunity to shine over the greatest part of the Earth at once; being greater then the Earth, he shineth over more then halfe the Earth at once. Christ being in Heaven, as the Sunne of Righteousnesse, he shines more gloriously over all; and we have more comfort, and benefit, and influence from Christ, now in Heaven, then we could, if he were on Earth. Must we needs make him bodily present every where, as the Papists doe, and other Heterodox strange conceited men, in Germanie? What need we doe thus, when there may be influence from Christ, now in Heaven, to us on Earth, (as we see in other things (without confusion of his Divine properties to his Body, or making his Body as his God-head is? Therefore seeke him not bodily any where, but in Heaven. Those Opinions overthrow three Articles of our Faith at once, He asc…nded into Heaven, He sitteth at the right hand of God, and, He shall come to judge the quicke and the dead: And where is his Body in the meane time; in the Sacrament? No: he is received up in glory. Therefore, we must have our thoughts in heaven, when we are about that businesse, we must lift up our hearts, as it is in our Liturgie, which is taken out of the ancient Liturgie, We lift them up unto the Lord; we must have holy thoughts raysed up to Christ, in Heaven.
Againe,Vse 2. is Christ received up to glory? Here is singular comfort,Comfort, considering what I said before. that he is ascended as a publike person,1That we have glory by Christ. in our behalfe, in our nature, for our good. Therefore, when we thinke of Christ in Heaven, think of our Husband in Heaven, thinke of our selves in Heaven; We are set together in heavenly places with Christ, as the Apostle saith, Ephes. 2.Ephes. 2. We have a glorious life but it is hid with Christ, in Heaven. When Christ himselfe shall be revealed, our life shall be revealed, though we creepe upon the Earth as wormes, yet notwithstanding we have communion and fellowship with Christ, who is joyned with us in the same Mysticall Body, who is now at the right hand of God in Heaven; and he that hath glorified his naturall Body in Heaven, that he tooke upon him, he will glorifie his Mysticall Body: for, he tooke flesh and blood; his naturall Body, for the glory of his Mysticall Body, that he might bring his Church to glory. Therefore, we ought as verily to beleeve, that he will take his Mysticall Body, and every particular member of it, to Heaven, as he hath taken his naturall Body, and hath set it there in glory.
2In the houre, of death.It is a comfort in the houre of death, that we yeeld up our soules to Christ, who is gone before to provide a place for us; this was one end of his taking up to Heaven, to provide a place for us. Therefore when we die, we have not a place to seeke, our house is provided before hand; Christ was taken up to glory, to provide glory for us. Even as Paradise was provided for Adam, before he was made, so we have a heavenly Paradise provided for us; we had a place in Heaven, before we were borne. What a comfort is this at the houre of death, and at the death of our friends, that they are gone to Christ, and to glory? We are shut out of the first Paradise, by the first Adam; our comfort is, that now the heavenly Paradise in Christ, is open▪ This day shalt thou be with me in Paradise, sayth Christ to the good Theefe. There was an Angell to keepe Paradise, when Adam was shut out; but there is none to keepe us out of Heaven: nay, the Angels are ready to convey our soules to Heaven, as they did Lazarus; and as they accompanied Christ in his Ascension to Heaven, so they doe the soules of his children.
Likewise,3In our daily infirmities. in our sinnes and infirmities, when we have to deale with God the Father, whom we have offended with … sinnes▪ let he … comfort from hence: Christ is ascended into Heaven, to appeare before his Father, … a Mediator for us; and therefore, God turnes … his … from us: we have a friend, a favorite in the Court of Heaven, the Sonne of God himselfe, at his Fathers right hand, he makes inte…ssio… for us. As Ionathan appeareth in … Court, to speake a good word, and to plead for David; so our Ionathan Iesus Christ, (but with farre better successe) appeares in the Court of Heaven for us, continuing our peace with God, in our daily breaches, perfuming our prayers. And there is no danger of his death; for, He is a Priest for ever at the right hand of God, to make intercession for us; his very presenting himselfe in Heaven, speaks for us. As if he should say, These persons that aske in my Name, they are such persons as I was borne for, such as I obeyed for, such as I dyed for, such as I was sent into the world, to work the great wolke of Redemption for: for, he wrought our Redemption in his abased estate; but he applyes it, as he is exalted: application, is as necessary as merit; we have no good by the worke of Redemption, without application: and for that end he appeares in heaven for us, and pleads for us. For, even as there is speech attributed to Abels blood; it cryed, Vengeance, Vengeance: so Christ appearing now in heaven for us, his blood cryes, MercieMercy, MercieMercy: these are those I shed my blood for; MercieMercy, Lord: The very appearing of him that shed his blood, it cryes for mercy at the Throne of MercieMercy; which is therefore a Throne of MercieMercy, because he is there: he shed his blood to satisfie Justice, to make way for MercieMercy.
In the Law, the High-Priest, after he had offered a Sacrifice of blood, he was to goe into the Holy of Holies: so Christ, after he had offered himself for a Sacrifice, he went into the Holy of Holies into heaven, to appeare before God. And as the High-Priest, when he went into the Holy of Holies, he had the names of the twelve Tribes on his brest, to shew that he appeared before God, for them all: so Christ being gone into the Holy of Holies, into heaven, he hath all our names upon his brest; that is, in his heart the name of every particular beleever, to the end of the world, to present them before God. Therefore, when we have to deale with God, thinke of Christ now glorious in heaven, appearing for us: God can denie him nothing, nor denie us any thing that we aske in his Name; we have his Promise for it.
It is a ground likewise of contentment in all conditions, whatsoever our wants be.4In Want. What if we want comfort, houses, &c. on Earth; when we have Heaven provided for us, and Glory provided for us, when we are already so glorious in our Head? Shall not any condition content a man in this world, that hath such a glorious condition in the eye of Faith to enter into? We should not so much as looke up to heaven, without comfort; Yonder is my Saviour, yonder is a house provided for me: we should thinke and looke upon heaven, as our owne place; whither Christ is gone before, and keepes a roome for us. Here we may want comforts, we may be thrust out of house & home, out of our habitation, and Countrey, and all; but all the world, and all the Devils in hell, they cannot thrust us out of heaven, nor dissolve and breake the communion that is betweene Christ and us; they cannot take away either grace or glory from us. Therefore, we should be content with any condition, in this world; Christ is ascended into heaven, to keep a blessed condition for us.
Likewise,5In troubles. when we thinke of the troubles of this world, of the enemies we have here; thinke of Christ taken up to glory, and thinke of Christs order; first he suffered, and then he entred into glory: so we must be content to suffer first, and then be glorious. We are predestinate, to be comformable to Christ,Conformitie to Christ, wherein it consists. wherein stands our conformitie? It is in abasement first, and then in glory: Christ entred into glory in this order, and shall we thinke to come to Heaven in another order then Christ did? Shall we wish for a severed condition from him? If we be in Christ, all that we suffer in this world, they are sufferings of conformity to make us sutable to our Head, and to fit us for glory. And our greatest abasements, what are they to the abasement of Christ? None was ever so low, and there is none so high: as he was the lowest in abasement, so he is the highest in glory: when he was at the lowest, in the Grave; not onelyonly dead, but under the kingdome and command of death; then he rose gloriously, and ascended. Our lowest abasements, are fore-runners of our advancement, and glory: this assumption of Christ to glory, should helpe us in this respect.
6In all disconsolations, he pitties us.In all disconsolations, there is a world of comfort hence. We must not thinke of … as if his honours had changed his manners, (as it is among men) that now he is become stately, that he doth not regard his poore Church. No such matter: he regards his poore Church now he is in Heaven, as much as he ever did. The members, here cannot suffer any thing, but the Head in Heaven is sensible of it: as it is, Act. 9 Saul, Saul why persecutest thou me? Act. 9.The foot is trod upon, and the tongue complaines. Our blessed Saviour is not like Pharaohs unkind Butler, that forgat Ioseph, when himselfe was out of prison. Christ being advanced to honour now, forgets us not here. No: he is as good Ioseph, that was sent into Aegypt, to provide for all the Family before hand. So this our Ioseph, the great Steward of Heaven and Earth, he is gone to provide for us all, against we come to Heaven: he forgets us not, he disdaines not to looke on things below, he considers every poore Christian; he is as mercifull now, as he was when he was upon Earth: as you have it largely proved, Heb. 4.7.Heb. 4.7. He was man for this end, that he might be a mercifull High-Priest; and he is so in Heaven, and pitties all our infirmities: it is not here, Out of sight,The Spirit supplyes Christs bodily absence. out of mind; for (as I sayd) he hath us in his breast: I, and he is with us, by his Spirit, to the end of the world. He is taken up to Heaven in his Body, but his Spirit (which is his generall Vicar) is here with us to the end of the world: I will send you the Comforter, and he shall abide alway with you. And it is better for us to have the Comforter here, without his bodily presence; then to have his bodily presence, without the abundance of his Spirit: as it was better with the Disciples, when he was taken up to Heaven, and was present by his Spirit, then it was before. We lose nothing therefore by the ascension of Christ; it was for us: he was given for us, borne for us; he lived for us, he died for us, he rose, and ascended to Heaven for our good. It is good for you, that I goe; it was to provide a place for us, and to send the Comforter: all was for our good, whatsoever he did, in his abasement and exaltation.
Againe,7In regard of the Churches afflictions. this administreth comfort, in regard of the afflictions of the Church. When the Church is under any abasement, at the lowest, it hath a glorious Head in Heaven, and what, doth he sit there, and do nothing? No: he sits at the right hand of God, & rules his Church, even in the midst of his enemies. If he doe give the chaine to them, it is for speciall ends; his people stand in need of all that they endure, and he measures it even to a Dram, whatsoever his Church suffers; for they are his members, and he is sensible of their sufferings: He is a High-Priest, that is touched with our infirmities; therefore nothing can befall his Church, without his government. He lets loose the enemies thus far, and then he restraines them, and subdues and conquers them, making them his foot-stoole. The enemies seeme to domineere now, and trample on the Church, but ere long, they shall become the Churches foot-stoole: Christ will governe his Church, till all his enemies be under his feet. He is ascended into Heaven for this purpose, and he is fitting his Church, by these afflictions, for greater grace in this world, and for eternall glory in the world to come.
Therefore, let us not take scandall at the present sight of things. We stand amazed, to see the state of Europe at this time; but for our comfort, let us consider, that Christ is taken up to glory, and he sits in Heaven, and rules his Church, and will guide all these Wartes to a good and gracious end.Simile. He sits at the Sterne; the Ship may be tossed where Christ sleepes, but it cannot be drowned: the House that is built upon a Rock, it may be blowne upon, it shall never overthrowne: the Bush wherein the fire is, it may burne, but it shall never be consumed: the Church, wherein Christ rules and governes, it may be tossed, it shall never be overcome and subdued. Nay, by all these things that the Church suffers, Christ rules, and exerciseth his Churches graces, & mortifies his Churches corruptions. It is necessarie there should be some change: standing waters breed Frogges,Simile. and other base creatures; so it is with Christians: if there be not some exercise by afflictions, what kind of vices grow? As we see in these times of peace, what kind of lives most men live; that we may take up an admiration, that God should be so mercifull, to continue his Truth to acompanie of proud base carnall persons, that lead lives (under the Gospel) no better then if they were in Paganisme. Therefore we cannot looke for any good, without further abasesement. And certainly, if troubles come, we should many of us be better then we are now: afflictions would be so farre from doing us harme, that they would refine us: we shall lose nothing, but that that doth us hurt; that, that we may well spare; that, that hinders our joy and comfort.
But,How Christ rules in afflictions. I say, let us comfort our selves, in respect of the present state of the Church: Christ rules in the midst of his enemies, in the midst of crosses and persecutions, not to free us alway from them, but he rules, in turning them to good, in strengthning & exercising our graces; and he rules in the midst of his Church at this time, by turning his enemies cruelty to the good of the elect. As he ruled in the Israelites, when he suffered Pharaoh to goe on in the hardnesse of his heart; but he had a time for Pharaohs ruine: so Christ hath a time for the persecutors of the Church, as he had for all the ten persecuting Emperours, that came to fearefull and base ends. Was there ever any man fierce against God, and prospered? sayth Iob. Was there ever any, that set themselves against the Church of God, and prospered? No, No: It is with the Church, as it was with Christ; to have looked on Christ, hanging and bleeding on the Crosse, to have seen him groveling on the ground in the Garden, men would be readie to take offence: what; he the Saviour of the world? But stay, and see him in the Text assumed to Glory, and then there would be no offence taken at Christ. So it is in the Church. You see the Church suffers persecution: but, lay one thing with another; see the Church in Heaven, with the Head of the Church; see the Church advanced, see it in glory ere long; see it refined, and fitted by sufferings, to come better out of afflictions then it went in; and then none will take scandall at the afflictions of the Church, as they ought not at the abasement of Christ: for, though he was God manifest in weake flesh, yet we see he ascended up in glory.
Ier. 30.7.There is a comfortable speech, Ierem. 30.7. It is even the time of Iacobs trouble; but he shall be delivered out of it. So we may say, This is the time of the Churches trouble, but the Church shall be delivered out of it. The enemies have their time to afflict and trample upon the Church, but Christ hath his time to trample on them. Let us wait, and expect with comfort, better times. The Kingdomes of the world will be knowne to be the Lord Iesus Christs; there will be a further subjection to Christs Kingdome, then ever there was since the first times, when the fulnesse of the Gentiles, and the conversion of the Iewes shall be. Let us comfort our selves with the times to come; Christ is in glory, and he will bring his Church to further glory, even in this world, besides eternall glory at the latter day.Micah. 7. Rejoyce not over me, oh mine enemie; for though I be fallen, yet shall I rise. Let not the enemies of the Church insult over-much; though the Church be fallen, yet she shall rise againe after three dayes, sayth the Prophet. Christ, though he were abased as low as possible he could be, yet after three dayes he arose: so the Church shall rise out of her troubles after three dayes, that is, after a certaine time (that we know not, but) the exact time is onelyonly in the hands of Christ, but certainely, there are glorious times of the Church comming.
Consider the wonderfull love of Christ, Christ for our sakes suspended his glory.that would suspend his glory so long; the glory of Heaven was due to him upon his Incarnation, by vertue of the union of his humane nature with the divine: for, that nature that was united to the God-head, it must needs have right to glory, by that very union. What should hinder, when it was so neere to God, as to be one Person, to be taken into the union of the Person? Oh, but where had our salvation beene then, if Christ had entred into glory upon his Incarnation; if he had not shed his blood, if he had not beene abased to the death of the Crosse? Therefore the Schoole-men speake well, he enjoyed the presence of God affectione justitiae, with the affection of Justice, and all Vertues, that is, he was as gracious from the beginning, from his Incarnation, for matter of Grace, and love of all that is good; yet not affectione accommoda: There was a neerenesse to God in pleasure, and joy, and comfort, this he denyed himselfe, till he was assumpted to glory after his Resurrection; and this he did in love to us, that he might suffer, and be abased, to worke out our Salvation: that redundance of glory that should have beene upon his Person, presently upon the Union, it was stayed till his Resurrection, that he might accomplish and fulfill our Salvation. What a merciemercy and love was this? So it is with the Church; it is glorious, as it hath Union with Christ: Is not the Church a glorious thing, that is joyned to Christ, that is Lord of Lords, and King of Kings, the Ruler of Heaven and Earth? What is the reason, the Church is so abased th…n?
The Church afflicted, why.If the Church were not abased, it could not be conformed to Christ. Christ (that he might worke our Salvation) he must be abased, and have suspension and stopping of the glory due to him, till the Resurrection: Of necessitie, we must be conformed to Christ as farre as we may; and that we may be conformed to him, in abasement, and suffering, there must be a stop of our glory, till we be dead, and turned to dust, untill we rise againe, untill Christ come to be glorious in his Saints. If Christ (as I formerly sayd) had shewed all his glory in his abasement, hee could never have suffered: the Devill himselfe would have done him no harme, there had beene no pretence; the Pharises would never have persecuted him, and hated him, if they had seene him to have beene such a person as he was: but he veiled his glory, that he might suffer. If the World did but see the thousand part of the glory that of due belongs to Christians, would they revile them, and disgrace, and maligne, and trample on them? Certainely they would not. This is discovered in Scripture; but the World (to discover their Atheisme, that they beleeve not the Word of God) take no notice of it: And that the children of God may be conformed to their Head, and that way may be made to the malice of wicked men, to trample upon them, they goe in the shape of miserable men.
Therefore, let us not be discouraged for any abasement;The same body that suffers, shall be glorious. we have a glorious life hid with Christ, which shall be revealed one day▪ in the meane time, in the midst of abasement, let us beleeve Glory. And let me adde this, to the rest:
As the same Body wherein Christ was spit upon, and mangled, and crucified, in the same Body he rose againe, and in the same Body ascended into Heaven; so it shall be with us: the same body that suffers any thing for Christ, the same body that dies, the same Body shall rise, and be assumed to glory.
Ground of patience in suffering.Hence likewise we have a ground of patience in all our sufferings from another reason, not from the order, but from the certaintie of glory: Shall we not patiently suffer, considering the glory that we shall certainely have? If we suffer with him, wee shall be glorified with him. Who will not be patient a while, that hath such glory in his eye? Therefore, let us looke upon the glory of Christ, in all our sufferings whatsoever. What made Moses, and all the Saints, in all times to be so patient? They had an eye this way. What made Steven (not onelyonly patient, but) glorious? His face shone as the face of an Angel; he looked on Iesus Christ, and saw him sitting at the right hand of God. What made the Martyrs not onelyonly patient, but triumphant in all their sufferings? They had an eye of Faith, to see Christ sitting in glory, and to see themselves in Heaven, glorious in Christ; and not onelyonly to see themselves glorious in Christ, but in themselves afterwards: Wee are not onelyonly glorious in our Head, but we shall be our selves where he is, Taken up in glory.
Ground of courage in Christs cause.And let it stirre us up likewise, not to be ashamed of Religion, and to stand out in good causes for Christ, and the Church: He is not ashamed to be called our Brother; no, not after his Resurrection: Goe tell my brethren, I ascend to my Father, and your Father. He was not ashamed of it, when he began to be in the state of glory; he is not ashamed of our nature now, to take it up into Heaven; he is not ashamed to owne us here, and at the Day of Judgement to set us at his right hand. And shall we now for feare of men, for feare of shame, for any base earthly respect, be ashamed of our glorious Head? Doe we beleeve, that we have a Head that is glorious in Heaven, sitting at the right hand of God, that ere long will come to judge the quike and the dead; and shall we be ashamed to hold out the profession of Religion, for a scorne, for a word, for a frowne? Where is the Spirit of glory, the Spirit that should be in Christians, that hope to be glorious? He that is ashamed of me here (saith Christ) I will be ashamed of him at that great Day. How can we thinke, that Christ will owne us, when we will not owne Religion here? When we are ashamed to stand for him, shall we thinke to stand at his right hand? All base carnall Atheisticall spirits, that are afraid of disgrace, of displeasure, of losse, of any thing but of him they should be afraid of; let them know, there is no comfort for them in Christs exaltation: For, if they had any communion with Christ, he would infuse another manner of spirit into them. Let us therefore stand for Christ; we have a glorious Head, a glorious hope, a glorious Inheritance.
Ground of encouragement to good duties.And let us goe on with incouragement, in good duties, with a Spirit of Faith: for, wherefore is Christ in Heaven, but to rule his Church by his Spirit; To leade captivitie captive, and to give gifts to men? Let us therefore goe on with confidence, that Christ from Heaven will give us his Spirit, to subdue our corruptions. He is in Heaven, to rule his Church; and what is his Kingdome, but the subduing of our spirits by his Spirit, to be more humble, and more holy and gracious every way? Let us not thinke, that our corruptions will be too hard for us, but goe on in a Spirit of Faith, That Christ, that dyed for us as a Priest, he will rule us as a King; and if we be true to our owne soules, we shall have strength to sustaine us: he sits in Heaven, to rule us by his gracious Spirit. Let us not despaire; though we carry this and that corruption about us, we shall by little and little overcome all; he will lead captivitie captive, and overcome all in us, as he did in his own person: he that overcame for us, will overcome in us, if there be a Spirit of Faith to depend upon him.
Christs ascending to glory, enforceth holinesse.Againe, this Mysterie is a Mysterie of Godlinesse; it tendeth to and enforceth godlinesse, and holinesse of life, Christ received up to glory. You see then our flesh is in Heaven, Christ hath taken into Heaven the pledge of our flesh, and given us the pledge of his Spirit. It was a dignifying of our nature, that God should be manifest in our flesh; that, that was an abasing to him, as God, was an honour to our nature; the Incarnation of Christ it was the beginning of his abasement, in regard of his God-head, for the God-head to be clouded under flesh; but it was a dignifying of the humane nature, that it should be graffed into the second Person: And is it not a greater honour to our nature, that now in Christ it is gone to Heaven, and is there above Angels▪ Our nature in Christ, rules over all the world: And wherefore is all this? As it is for wondrous comfort, so for instruction, to carry our selves answerable to our dignitie. What! hath God taken our nature upon him, to the unitie of the second Person, and exalted and honoured, and enriched it▪ Is he likewise gone to Heaven in our nature, and is there, above all Principalities and Powers; all the Angels in Heaven attend upon him: And shall we debase and dishonour our nature, that is so exalted? Let it worke upon us, to carry our selves in a holy kind of state. Shall we defile our selves with sinfull courses, & make our selves baser then the Earth we tread on, worse then any creature? (for a man without grace, is next to the Devill in miserie, if God be not mercifull to him) If God have thus honoured our nature, above all created excellency whatsoever, shall not this stirre us up to a correspondent carriage? It is oft pressed by the Apostle, that we walke worthy of our calling. And, indeed, let us oft consider, to what great matters we are called; for, the life of Heaven it must be begun upon Earth: Whosoever hath this hope, to be glorious with Christ in Heaven, it purgeth him, it frames him to be like the state duplicate page duplicate page he hopes for; and he that hath not a care to sute and fit his carriage and disposition to the state he beleeves, it is an emptie hope, he deludes himselfe. Whosoever shall be glorious with Christ in Heaven, is also glorious now, there is a Spirit of Glory resting upon them, that is, Grace; Grace makes them glorious. Those that have not a Spirit of Glory, that is, a Spirit of Grace, to fashion and conforme them, in some measure, to be like Christ, by little and little; they have no right nor interest in the state of Glory, that shall be revealed after.
Is Christ taken up to glory, and for us, as well as for himselfe; what manner of men ought we to be in holy conversation? We should keepe our selves unspotted of the wicked world. Shall we thinke to have communion and fellowship with Christ in glory, when we make the members of Christ the members of Harlot? when we make our tongues instruments of blaspheming God, and Christ; as a company of vile wretches, that will come to the Ordinances of God, and yet have not overcome their Atheisticall nature so much, as to leave their swearing, and filthy courses? Doe we think to have communion with Christ in glory, and not get the victorie over these base courses? Doe we professe our selves to be Christians, and live like Pagans? Hath God such need of people, to fill heaven with, that he will have such uncleane persons? Shall we have such base thoughts of heaven? No, beloved; these things must be left, if ever (upon good ground) we will entertaine thoughts of fellowship in this glory. There is a new Heaven, and a new Earth, for the new creature; and onelyonly for such. Let us not delude our selves: there must be a correspondence betweene the Head and the members, not onelyonly in glory, but in grace; and the conformitie in grace, is before the conformitie in glory. Will God overturne his methode, and order, for our sakes? No, No: all that come to Heaven, he guides them by his Spirit, (here, in grace) and then he brings them to glory. He gives g…ace and glory, and no good thing shall be wanting to them that leade a godly life: but first grace, and then glory.
Therefore, let not the Devill abuse us, nor our owne false hearts, to pretend a share in this glory, when we finde no change in our selves when we finde not so much strength, as to get the victorie over the base and vile corruptions of the world.Ground of mortification The Apostle from this ground, inferres mortification of our earthly members: You are risen with Christ, Coloss. 3.your life is hid with Christ in God; and, we are dead with Christ: Therefore we ought to mortifie all sinfull lusts. For, the soule being finite, it cannot be carryed up to these things, that are of a spirituall, holy, and divine consideration; but it must dye in its love, and affection, and care to earthly things, and sinfull courses. Therfore, let us never thinke that we beleeve these things indeed, unlesse we finde a disposition by grace, to kill and subdue all things that are contrarie to this condition. Though somewhat there will be in us, to humble us; or else, why are Precepts of Mortification given to them that were Saints alreadie, but that there is somewhat will draw us downe, to abase us? But this is no comfort to him that is not the child of God, that lives in filthie courses, that he might easily command him selfe in; let him abandon the name of a Christian, he hath no interest to the comfort of this, that Christ is received up to glory.
Christs ascending to glory, a ground of heavenly-mindednesse▪Againe, the Mysterie of Christs Glory it tends to godlinesse in this respect, to stirre us up to heavenly-mindednesse. The Apostle doth divinely force this in the fore-named place,Coloss. 3.1. Coloss. 3.1. If ye be risen with Christ, seeke the things that are above. From our communion with Christ, rising and ascending into Heaven, and sitting there in glory, he forceth heavenly mindednesse; that our thoughts should be where our Glory is, where our Head and Husband is: and certainely, there is nothing in the world more strong, to enforce an heavenly mind, then this; to consider where we are, in our Head. Christ, our Head and Husband, is taken up into glory; there is our Inheritance, there are a great many of our fellow brethren, there is our Countrey, there is our happinesse. We are for Heaven, and not for this world: this is but a passage to that glory, that Christ hath taken up for us; and therefore, why should we have our minds groveling here upon the Earth? Certainely if we have interest in Christ, who is in glory at the right hand of God, it is impossible but our soules will be raysed to heaven in our affections, before we be there in our bodies. All that are Christians, they are in heaven in their spirit and conversation beforehand; our heavy, dull, earthly soules, being touched by his Spirit, they will ascend up. The Iron, when it is touched with the Loadstone,Simile. (though it be an heavy body) it ascends up to the Loadstone, it followes it. The Sunne it drawes up vapours, that are heavy bodies of themselves. Christ, as the Loadstone, being in Heaven, he hath an attractive force to draw us up. There is not the earthliest disposition in the world, if our hearts were as heavy as Iron, if we have communion with Christ, and have our hearts once touched by his Spirit, he will draw us up, though of our selves we be heavy and lumpish. This meditation, that Christ our Head is in glory, and that we are in heaven in him, and that our happinesse is there, it will purge and refine us from our earthlynesse, and draw up our Iron heavy cold hearts.
It is an argument of a great deale of Atheisme, Argument of infidelitie.and infidelitie in our hearts, (as indeed our base nature is prone to sinke downe, and to be carryed away with present things) that professing to beleeve that Christ is risen, and ascended into heaven, and that he is there for us; yet that we should be plodding, and plotting altogether for the Earth: as if there were no other heaven, as if there were no happinesse but that which is to be found below. There is nothing here, that can satisfie the capacious nature of man; therefore, we should not rest in any thing here, considering the great things that are reserved for us, where Christ is in glory. Therefore, when we finde our soules falling downe of themselves, or drawne downeward (to base cares, and earthly contentments) by any thing here below; let us labour to rayse up our selves with such meditations: I know not any more fruitfull, then to consider the glory to come, and the certainetie of it. Christ is taken into glory, not for himselfe onelyonly, but for all his:Iohn 17. for, Where I am (sayth he) it is my will that they be there also. Christ should lose his prayer, if we should not follow him to Heaven: it is not onelyonly his prayer, but his will; and he is in Heaven, to make good his will. The Wills of men may be frustrate, because they are dead; but he lives to make good his owne will; and his will is, that we be where he is. Now, if a man beleeve this, can he be base and earthly-minded? Certainely, no; Where our treasure is, our hearts will be there also, by the rule of Christ; where the body is, the Eagles will resort: if we did make these things our treasure, we would mount above earthly things; there is nothing in the world would be sufficient for us, if we had that esteeme of Christ, and the glory where Christ is, as we should and might have.
Influence from Christ, for this dutie.And it is not only meditation of these things, that will cause us to be heavenly-minded; but Christ, as a Head of influence in Heaven, conveyes spirituall life, to draw us up: When I am ascended, I will draw all men after me. There is a vertue from Christ, that doth it; there is a necessitie of the cause, and consequence, as well as strength of reason and equitie; there is an influence issuing from Christ our Head, to make us so indeed: therefore, those that are otherwise, they may thanke themselves. The best of us (indeed) have cause to be abased, that we betray our comfort, and the meanes that we have of raysing up our dead and dull hearts, for want of meditation. Let us but keepe this Faith in exercise, that Christ is in Heaven in glory, and we in him are in Heaven as verily, as if we were there in our persons (as we shall be ere long) and then let us be uncomfortable, and base, and earthly-minded, if we can.
To conclude all:Order of meditation of Christ.As the soule of man is first sinfull, and then sanctified; first humble, and then raysed: so our meditations of Christ must be in this order; first, thinke of Christ, as abased and crucified: for, the first comfort that the soule hath, is in Christ manifested in the flesh, before it come to received up into glory. Therefore, if we would have com…ortable thoughts of this, Christ received up in glory, thinke of him first manifest in the flesh: let us have recourse in our thoughts to Christ, in the Wombe of the Virgin; to Christ borne, and lying in the Manger; going up and downe, doing good; hungring and thirsting, suffering in the Garden, sweating water and blood, nayled on the Crosse, crying to his Father, My God▪ my God, why hast thou forsaken me; finishing all upon the Crosse, lying three dayes in the Grave: have recourse to Christ thus abased, and all for us, to expiate our sinne; he obeyed God, to satisfie for our disobedience. Oh, here will be comfortable thoughts for a wounded soule, pierced with the sense of sinne, assaulted by Satan: To thinke thus of Christ, abased for our sinnes; and then to thinke of him taken up into glory.
How to conceive of Christ in the Sacrament.In the Sacrament, our thoughts must especially have recourse, in the first place, to Christs Body broken, and his blood shed, as the Bread is broken, and the Wine poured out; that we have benefit by Christs abasement and suffering, by satisfying his Fathers wrath, and reconciling us to God. Then thinke of Christ in Heaven, appearing there for us, keeping that happinesse that he hath purchased by his death for us, and applying the benefit of his death to our soules by his Spirit, which he is able to shed more abundantly, being in that high and holy place, Heaven; for the Spirit was not given in that abundance, before Christ was ascended to glory, as it hath beene since. In this manner, and order, we shall have comfortable thoughts of Christ. To thinke of his glory in the first place, it would dazle our eyes, it would terrifie us, being sinners, to thinke of his glory, being now ascended: but when we thinke of him as descended first, as he sayth, Who is he that ascended, but he that descended first into the lower parts of the Earth? So, who is this that is taken up in glory; is it not he that was manifest in our flesh before? This will be comfortable. Therefore, let us first begin with Christs abasement, and then we shall have comfortable thoughts of his exaltation.
These points are very usefull,Conclusion. being the maine grounds of Religion; having an influence into our lives and conversations, above all others: other points have their life and vigour, and quickning from these grand Mysteries, which are the food of the soule. Therefore, let us oft feed our thoughts with these things of Christs abasement and glory, considering him in both, as a publike person, the second Adam, and our Suretie; and then see our selves in him, and labour to have vertue from him, fitting us in body and soule for such a condition. The very serious meditation of these things, will put a glory upon our soules; and the beleeving of them, will transforme us from glory to glory.
FINIS.