Light from Heaven, Part 5 – Part 7
Without Controversie.
The mysterie of Godlinesse without controversie.It is so under the Broad Seale of publike Confession, as the word foreign in the generall signifies: by the confession of all, it is great; it is a confessed truth, that the Mysterie of Godlinesse is great. As if the Apostle had sayd: I need not give you greater comfirmation; It is without question, or controversie, a great Mysterie.
Object.What is more opposed, then the Mysterie of Godlinesse?
We must therefore take S. Pauls meaning in a right sense;Answer. It is therefore a great Mysterie, Religion a Mysterie, because opposed.because it is controverted by so many great wits: were it altogether obvious, and open, they would never controvert it.The Gospel without controversie. Upon these two reasons, it is without controversie.
First,1In it sel…e. in it selfe, it is not to be doubted of; it is a great grounded Truth, as lightsome and cleare, as if the Gospel were written with a Sunnebeame, as one sayth: There is nothing clearer, and more out of controversie, then sacred Evangelicall Truths.
And as they are cleare and lightsome in themselves,2To Gods children. so they are apprehended of all Gods people; how-ever it be controverted by others, yet they are not considerable: All that are the children of the Church, that have their eyes open, they confesse it to be so, and wonder at it, as a Great Mysterie; they without all doubt, and controversie, embrace it. Things are not so cleare in the Gospel, that all that are sinfull, and rebellious, may see whether they will or no: For then it were no great matter to have Faith, it were no great matter to be a Christian; and then men could not be rebellious, because things would be so cleare. Things are not so cleare in the Gospel, that they take away all rebellion; and that it is not a grace, to see that they are cleare; to those that are disposed, and have sanctified soules, they are without controversie; and things are sayd to be in Scripture, as they are to those that are holily disposed. The immortalitie of the soule, it is cleare by reason, from Nature: yet notwithstanding, ill disposed soules will not be convinced of the soules immortalitie, but live and dye like Atheists, in that particular. The reason is cleare, but it is not cleare, to a lumpish ill-disposed perverse soule. Therefore, God doth carry the manifestation of Evangelicall Truths especially, that they may be cleare to those whose eyes are open, and not to others; not because they are not cleare to them, if their eyes were open; but because they oppose them, and rayse up rebellion, and stubbornesse of heart against them. It is an undenyable argument, to proove the Scripture to be the Word of God, to a wel-disposed soule; but come to another, and he will never leave cavilling. Yet a man may say, without controversie it is the Word of God, because it is so to a sanctified soule; other persons are not considerable in divine things: Therefo…e the Apostle speakes of them, as they are to Gods people, without controversie. Hence then we may know, who is a true Christian; hee that brings a firme assent to Evangelicall Truths, that they are Great without controversie.
Question.But is there no staggering, is there no formido contrarij, is there no feare that it may be otherwise?
Answer.Yes: but in Faith, as farre as it is Faith, there is no doubting,Whence staggering comes. no contrarietie; for staggering, and wavering, is contrarie to the nature of Faith, and beleeving: but because there are two contrarie Principles alway in a beleever, therefore there is doubting in a beleever, and wavering. Therefore we are exhorted to grow more and more; and the end of the Ministerie, is not onelyonly to lay the foundation of a beleever at the first, but to build them up, that they be not carryed away with every vaine Doctrine. It is a Truth, confessed to be true: for Divine Truths are conveyed in an Historie, in the Historie of the Gospel; and what ground have wee to call them in question,Thucydides. more then the storie of Thucydides, Livie.or the storie of Livie, or such like? we take them, because they are the Histories of such Times: so the Mysterie of the Gospel is without controversie, because it is a Mysterie in a Historie. In this respect, a man is more unreasonable, that denyes it, then he that denyes▪ Livies Booke to be Livies, or Tacitus to be Tacitus. No man calls these into question▪ why should we question this, that is the Mysterie of Godlinesse, set downe in the Historie of Christ, of his Birth, his Life, and Death, &c. But not to presse that further.
I will onelyonly make that use of it,Vse 1. that a great Scholar in his time once did upon the point;Men live as if Gospell were no Truth. a noble Earle of Mirandula: If there be no calling these things into question, if they have beene confirmed by so many Miracles, (as they have beene in a strict sense) why then, how is it, that men live as if they made no question of the falsehood of them▪ what kind of men are those, that live as if it were without controversie, duplicate page duplicate page duplicate page duplicate page that Christian Truths had no truth at all in them? M…n live so carelessely, and prophanely, and slight and scorne these great Mysteries, as if they made no question but they are false; the lives of men shew, that they beleeve not this; That it is out of question true:Simile. to give an instance or two. If a man were to go through a storme for some great matter, if he did beleeve he should have some great preferment, would he not ad…enture? Certainely, he would. Those therefore that will not venture any thing for this excellent Treasure, this unsearchable Treasure, for his interest in the Gospel;Simile. doe they beleeve it? He that will not part with a penny, for the gayning of a thousand pound; doth he beleeve, that he shall have so much? Certainely he doth not; there is such a disproportion betweene that that he parts with, and that that is promised, that if he did beleeve it, his heart would yeeld and assent to it, he would redeeme it with the losse of such a pettie thing, much more in this case, having such an excellent Treasure propounded. Those therfore that will deny themselves no lust, that will part with nothing for Christs sake; doe they beleeve these things, that the Apostle sayth are without controversie? Certainely, they doe not: for there is a lesse disproportion in the things I named befo…e, then betweene any earthly thing and the great good things we have discovered here in the Mysteries of Salvation. Therefore, we may see by this, There is little faith in the World.
Againe,Vse 2. in that he sayth, without controversie, or confessedly,What Truths to be accounted Catholike. Great is the Mysterie of Godlinesse: here we may know then, what Truths are to be entertained as Catholike universall Truths; those that without question are received. Then, if the question be, which is the Catholike Truth; Poperie, or our Religion: I say, not Poperie, but our Religion; I proove it from hence: That which without controversie, all Churches have held from the Apostles time, (yea, and the adversaries and opposites of the Church) that is Catholike. But it hath beene in all times, and in all Churches, even among the adversaries held, the positive points of our Religion; That the Scripture is the Word of God; That it is to be read; That Christ is the Mediator; That Christ hath reconciled God and man, &c. all the positive parts of our Religion have beene confessed, without controversie, ever since the Apostles times, of all Writers, and are still, even among the Papists themselves; for they hold all the positive points that we do: They hold the reading of the Scripture, but not in the Mother Tongue: They hold, that the Scripture is the Word of God, but not alone, but traditions also: That Christ is Mediator, but not alone: so they adde their part, but they hold the positive parts that we hold. Therefo… I ground that from the Text: That which without controversie hath beene held in all times, and ages of the Church, and without controversie held by our selves and the adversaries, it is more Catholike, and generall, then those things wherin they dissent from us, that were neither held from the Apostles times, for they were the inventions of Popes, one after another: their fooleries, wherein they differ from us, they are late inventions, and we hold them not; they are lesse Catholike then that that they, and we, and all Christians hold ever since the Apostles times. But to come to a use of practice.
Vse.Therefore when we have the Truths of Religion discovered to us by the Ministerie,Of our affections and carriage to the Gospel. or by reading, &c. when they are conveyed to our knowledge by any sanctified meanes; let us propound these Quaere's to our owne soules: Are these things so, or no? Yes: Doe I beleeve them to be so, or no? Yes. If I doe beleeve them, then consider what the affection and inward disposition is; whether it be sutable to such things, and so worke upon our hearts; that our knowledge may be affective knowledge, a knowledge with a taste, that sinkes even to the very affections, that pierceth thorow the whole soule; that the affections may yeeld, as well as the understanding; and let us never cease, till there be a corre…pondence betweene the affection and the Truth. Are they true? beleeve them: Are they good? embrace them. Let us never rest; till our hearts embrace them, as our understanding conceives them. And let us thinke, there is a defect in our apprehensions, that we call them into question, if the affections embrace them not: for alway, answerable to the weight and the depth of the apprehension of the Truth, is the affection stirred up, and the will stirred up to embrace it. A man knowes no more in Religion, then he loves and embraceth with the affections of his soule.
The affections are planted for this …nd,Aff…ctions why planted in man. upon the report of that which is good to them, to embrace it, to …oyne with it: therefore let us never thinke our state good, till we find our hearts warmed with the goodnes of divine supernaturall Truths. Oh, how doe I love thy law… saith David. He wonders at his own affections. Let us labour to have great affections, answerable to the things, and never leave, till we can love them, and joy and delight in them, as the greatest things; and with blessed S. Paul, account all as d…ng and drosse, in comparison of them. That knowledge is only saying knowledge, that workes the heart to a love, to a joy, and delight, that workes the whole man to practise, and obedience; that is onelyonly spirituall knowledge. All other knowledge serves for nothing,All knowledge not saving, condemnes but to minister God matter of justifying our damnation: that our damnation wilbe just, that knowing these things, we doe not worke our hearts to love them, but we rest in the naked barren knowledge of them. It is a pittifull thing, to know things no further, and no deeper, then to minister matter of our just damnation. Now all that have not a transforming knowledge, that have not a spirituall knowledge, they are in this state. Therefore we should labour to see spirituall things, in a spirituall Light: for where spirituall Light is, there is alway spirituall heat; where spirituall evidence is in the understanding, there is spirituall embracing in the affections; evidence brings quicknesse; supernaturall light, and supernaturall life, they goe together. Let us labour therefore, that our apprehension of these great Mysteries may be supernaturall, and spirituall; and then as the judgement apprehends them without controversie to be true, the affections will be present, to close with them. So much for the Preface, Without controversie, great is the Mysterie of Godlinesse. Now wee come to the particulars of this great Mysterie,
God manifest in the flesh.God manifested in the flesh.
This, and the other branches that follow, they are all spoken of Christ. Indeed, the Mysterie of Godlinesse is nothing but Christ, and that which Christ did; Christ was manifested in the flesh, justified in the Spirit, seene of Angels, preached to the Gentiles, beleeved on in the World, received up in Glorie. So that from the generall we may observe this, that
Christ, the scope of the Scriptures.Christ is the scope of the Scripture.
Christ is the Pearle of the Ring, Christ is the maine, the Center wherein all those Lines end: take away Christ, what remaines? Therefore in the whole Scriptures, let us see that we have an eye to Christ, all is nothing but Christ. The Mysterie of Religion, is, Christ manifested in the flesh, justified in the Spirit, &c. all is but Christ.
Why the Iewes understood not the Scriptures.And that is the reason the Iewes understand not the Scriptures better, because they seeke not Christ there. Take away Christ, take away all out of the Scriptures, they are but empty things. Therefore, when we reade them, thinke of somewhat that may lead us to Christ, as all the Scriptures lead (one way or other) to Christ, as I might shew in particular, but I onelyonly name it in generall.
He begins here with this,What meant by God here. God manifest in the flesh: not God taken essentially, but God taken personally; God, in the second Person, was manifested: all actions, are of persons; the second Person was incarnate. The three Persons are all God, yet they were not all incarnate, though God were incarnate, because it was a personall action of the second Person.
And why in that Person?Question.
Because he was the Image of God.Answer. And none but the Image of God could restore us to that Image.Second Person incarnate, why. He was the Sonne of God, and none but the naturall Sonne could make us Sonnes. He is the Wisedome of the Father ▪ to make us wise; and he is the first beloved, to make us beloved. Such reasons are given by the Schoole-men, and not disagreeable to Scripture: for indeed it is appropriate to the second Person, the great worke of the Inca…nation, God in the flesh. Therefore they usually compare the Incarnation of Christ to a Garme…t made by three Virgins, Sisters, and one of them weares it. So all the three Persons had a hand in the Garment of Christs flesh; the Father had a worke in it, and the Holy-Ghost sanctified it yet he onelyonly wore it: therfore the second Person is, God manifest in the flesh.
What meant here by flesh.By flesh, here is meant humane nature; the propertie of humane nature, both body and soule. And by flesh also, is usually understood the infirmities and weakenesse of man, the miserable condition of man. So, God manifest in the flesh, that is, in our nature, and the properties of it, he put that on; and not onelyonly so, but our infirmities▪ and weakenesse, our miseries; and which is more, he tooke our flesh, when it was tainted with Treason; our base nature, after it was fallen; which was a wondrous fruit of Love. As if one should weare a mans Colours, or Liverie, after he is proclaymed Traytor, it is a great grace to such a man: For Christ to weare our garment, when we were proclaimed Traytors, after wee were fallen, it was a wondrous dignation. And he tooke not onelyonly our nature, but our flesh; he was God manifest in the fl…sh, that is, in the infirmities of our nature; he tooke our whole nature, a humane body, and humane soule: And he tooke our nature upon him, when it was at the worst;What infirm… t…es Christ tooke. not in innocencie, but with all the infirmities, that are naturall infirmities, not personall. Therefore he came to be so, that he might be pittifull.
Question.You will say, How can he be pittifull? There are many infirmities that he tooke not upon him, he tooke not upon him all infirmities.
Answer.I answere, by proportion to those that hee tooke, he knew how to be pittifull to those hee tooke not. He is infinitely wise, he knowes how to make the proportion; it is often set downe in Heb. 2. and Heb. 4. as one end of his taking our nature upon him,Heb. 2. Heb. 4. that he might be a pittifull and mercifull Redeemer.
But some will say;Ob…ect. Indeed he tooke my nature, and the generall infirmities, as wearinesse, and hunger, and the like: but I am sicke, and troubled in mind and conscience.
Though he felt not all particular grievances,Answer. yet notwithstanding,Christ pitties our miseries, from experience. having taken our nature upon him, that he might be pittifull and mercifull, according to the proportion that he felt himselfe, he knowes how to pittie us, in our sicknesses, and losses, and crosses, every way. And for the chiefe, the trouble of mind, alas he knew it, in that great desertion, when he cryed out, My God, my God, why hast thou forsaken me? So we may comfort our selves, that we have a mercifull, and pittifull, and gracious Saviour, God in the flesh: He hath taken our flesh upon him for that purpose, that he might have experimentall knowledge of our infirmities, and weakenesses; and from that, he might be the more sweet, and kind, and gentle to us. He was not sick himselfe; but by experience of labour, and thirst, and the like, he knew what it was to be sick, by that he felt. He knew not what it was to sinne, and to be troubled for sinne, because he felt it not in himselfe; but being our suretie for sinne, and feeling the wrath of God for it, he had experience to be compassionate, from this. He was wearie, to pittie those that are wearie: he was hungry, to pittie them that are hungry: he was poore, to pittie those that are so: he was mis-used, and reproached, to pittie those that are in the like condition. You can name nothing, but he can out of his owne experience be mercifull and pittifull unto.
In that Christ tooke our nature, thence comesIn that God, the second Person, appeared in our nature, in our weake, and tainted, disgraced nature, after the Fall; From hence comes first of all,1The enriching of it. the enriching of our nature with all graces in Christ, as it is in Coloss. 2. All the Treasures of Wisedome and Knowledge are in him, Coloss. 2.in our nature: in Christ, there is abundance of riches; our nature, in him, is highly enriched.
2The ennobling of it.Hence comes againe the ennobling of our nature; in that God appeared in our nature, it is much ennobled: when our nature is eng…affed into a higher Stock, a meane Graff or Syens, into so glorious a Stock as Christ, it is a high dignitie; that now our flesh is marryed to the second Person, it is a wondrous advancement of our nature, even above the Angelicall: Hee tooke not the nature of Angels. It was a great exaltation to our nature, that God should take it into the unitie of his Person; for the humane nature of Christ had no subsistence, but in the second Person: And this doth not any way debase the humane nature of Christ, that it had no subsistence, but in the God-head. Peter, and Iames, and Iohn, &c. had a subsistence, of their owne; but Christ had no subsistence, but in the second Person: And yet I say, it did no way demeane the humane nature of Christ, because it was advanced to a higher Stock, where it hath a glorious subsistence, and being.
In the third place,3The enabling of it. hence comes the enabling of our nature to the worke of salvation, that was wrought in our nature; it came from hence, God was in the flesh: From whence was the humane nature enabled to suffer? Whence was it upheld in suffering, that it did not sinke under the wrath of God? God was in the flesh, God upheld our nature; so that both the riches, and dignitie, and the ablenesse of our nature to be saving, and meritorious, all came from this, that God was in our nature.
And hence comes this likewise,4That what Christ did in our natu…e, God did it. that whatsoever Christ did in our nature, God did it; for God appeared in our nature: he tooke not upon him the person of any man, but the nature: And therefore, our flesh and the second Person being but one person, all that was done, was done by the Person that was God (though not as God.) Therefore, when he dyed, God dyed; when he was crucified, God was crucified. If he had beene two persons, he had dyed in one person, and the other had not dyed: Now, being but one person, though two natures, whatsoever was done in the nature, the person did it, according to the other nature. He could not die as God; therefore (because in love he would dye, and be a Sacrifice) he would take upon him such a nature, wherein he might be a Sacrifice. This is a great dignitie, that our nature is taken into the unitie of the Person of the Sonne of God. Therefore hence it comes, I say, that whatsoever was done in our nature, God did it.
5Our union with Christ.Hence comes also the union betweene Christ and us. Whence is it, that we are sonnes of God? Because he was the sonne of man, God in our flesh. There are three unions:Three unions. the union of Natures, God to become man; the union of Grace, that wee are one with Christ; and, the union of Glorie▪ The first, is for the second; and the second for the third: God became man, that man might be one with God; God was manifest in the flesh, that we might be united to him: and being brought againe to God the Father, we might come to a glorious union. By this, that God was manifest in the flesh, it is that he was marryed first to our nature, that we by union might be marryed to him: we had never had union with God, unlesse God had united our flesh to him, & in that flesh had satisfied God. All that Christ did, sayth S. Peter, it was to bring us back againe to God.
6The sympathie betweene Christ and usHence likewise comes the sympathy betweene Christ and us; for Christ is sayd to suffer with us: Saul, Saul, why persecutest thou me? He is sayd to be imprisoned in us, and we are sayd to ascend gloriously with him, because he tooke upon him our nature: so if he be honoured, we are honoured: if we be despised, he is despised: There is a mutuall affection and sympathie betweene Christ and us.
Hence likewise comes the efficacie of what Christ did;7The efficacie of what Christ did. that the dying of one man should be sufficient for the whole World: it was, that God was in the flesh.
The Apostle may well call this, God manifest in the flesh, a Mysterie, and place it in the first ranke: for God to be included in the Wombe of a Virgin, for happinesse it selfe to become a Curse, for him that hath the Riches of all in him, to become poore for our sakes; for him that ever enjoyed his Fathers presence, to want the beames of it for a time, that he might satisfie his Fathers justice, and undergoe his wrath for our sinnes; here is a matter of wonderment indeed.
And shall we thinke so great a Mysterie as this was for small purpose?Vse 1. Christ tooke our flesh for great purpose.That the great God should take upon him a Piece of Earth? That he should become a poore and weake man? The immortall God to take upon him our flesh, and to dye? That he whom Heaven and Earth cannot comprehend, should be inclosed in the Wombe of a Virgin? For him to be so abased, as there was never any abasement like unto Christs,Greatnesse of Christs abasement. because of the greatnesse of his Person? If Angels had done so, alas, they were inferiour creatures, they were servants to God: but for the Sonne of God to take our nature, when it was so low! for so excellent a Person, to be abased so low! There was none ever suffered that, that God in our flesh suffered: For, as communion with his Father, was sweeter to him, then to all men besides; so, for him to want communion with his Father upon the Crosse, when he cryed, My God, my God, why hast thou forsaken me? It was the greatest abasement to him, being the most sensible of it; therefore there was no suffering, like that of Christs. And shall we thinke, so great a matter was for small purpose; for little sinnes, or for few sinnes onelyonly? Oh no; it was to give a foundation to our Faith, in all extremitie of temptations;Comfort against despaire. to stay our Conscience, in the guilt of great and crying sinnes. Oh, despaire not, despaire not; this Great Mysterie the Apostle speakes of, for the great God to become man, it was for great sinnes; that, where Sinne hath abounded, Grace might super-abound: God intended in this, to set downe the accusing Conscience, to quiet and still it. God is offended, it is true; but, God manifest in the flesh, hath made reconciliation, and satisfaction: Hee was a Sacrifice for sinne, and God will answer God. God the Sonne, will answer the displeasure of God the Father, because he is appointed to this Office by him:Rom. 3. He is set forth, as it is Rom. 3. to be the propitiation. Therefore in all risings of Conscience in the time of trouble, in the houre of death, let us remember this Great Mysterie, God manifest in the flesh. Gods purpose in this, was to triumph (as it were) over all the clamours of Conscience whatsoever; over all things that Satan object what he will, here is a shield put into the hand of Faith, to beat back all his fierie darts.
God in the Covenant of Grace (which is founded in Christ, in God in our nature) doth intend to be gracious to sinners. It is a greater Mysterie then that of the Creation: For, God there did good to a good man; he made Adam good, and continued him good, while he stood: but, after the fall, God intended to rayse up the doubting unbeleeving soule, against the greatest ills of sin and despaire,All objections how answered. and against all objections for sinne whatsoever, from the greatnesse of sin, either naturall or actuall. It is the glory of God in the Gospel, to glorifie his mercy and goodnesse, in prevailing and triumphing over the greatest ills that can be. Now he is good to sinners, and to great sinners: so, that if there be Faith wrought by the Spirit of God, raysing up our soules, to lay hold of this God manifest in the flesh, let us not be discouraged with any sin; our sinnes are but the sinnes of men: but God manifest in the flesh, was made a Sacrifice for our sinnes, and hath given a price answerable. What temptation will not vanish as a cloud before the wind, when we see Gods love in sending his Sonne, and Christs love in taking our nature on him, to reconcile us, by the Sacrifice of his bloud? Therefore let us treasure up this comfort; it is a Spring of comfort, a Well of consolation (as the Scripture speaks,) therefore let us such com…ort out of this Brest of consolation.
We may turne over things now (in the time of peace) with ease:How Satan presents God in temptation. but in the time of temptation, when the soule is touched with guilt, and Satan plyes us with temptations, the soule will have no rest, but in an infinite ground of comfort. The soule is prone naturally to mis-give, and to forecast the worst, and to conceive hardly of God in the time of temptation, as an enemie; and Satan is then busie about nothing so much, as that we should have hard conceits of God, and to make us forget the maine end of the great worke of our Redemption: which is to undermine our unbeleefe by all meanes, by setting before the soule such grounds, as the most unbeleeving heart in the world, if it did consider of, would fasten, and lay it selfe upon. Therefore, let us labour to cherish, at such times especially, large thoughts of the infinite goodnesse and merciemercy of God, and of the love of Christ, condescending so low, as to be manifest in the flesh for our sakes.
Comfort when Conscience is awaked.It is a point of wondrous comfort, that now in CHRIST JESUS, God becomming man, we can in him break through the justice of God: For, as I said, when Conscience is awaked, there are other manner of conceits of God, then when it is sleepie, and drowsie. A sleepie Christian hath a sleight conceit of God, as if he as little thought of his sinnes, as he doth himselfe. Oh, but when Conscience is awaked, and when we are drawne from the pleasures of sinne, and they from us, and Conscience hath nothing to doe, but to looke upon God, and upon the time to come, which is eternity; then if there be not somewhat for Conscience to oppose that is equall to the justice of God; if there be not somewhat about us, to cloath us, and arme us, to passe thorow the justice; what will become of us? Therefore it is a fruitfull consideration, that God was manifest in our flesh, and that to give satisfaction to God, that so Conscience might have full satisfaction.
This teacheth us what we should doe,What to doe, in trouble of Conscience. when we find any trouble rise in our Conscience for sins, and unworthinesse. Cast our selves upon God in our flesh; God, that became flesh for us, and dyed for us; let us stay our selves there. I am unworthy, a lumpe of sinne, there is nothing in me that is good. Oh, but I have all in Christ, he is righteousnesse for me, he hath abundance for me, his fulnesse is for me.Coloss. 2.16. Therefore you have it, Coloss. 2.16. The fulnesse of the God-head dwells in him bodily. To what purpose is this fulnesse in him? He shewes in the words following; In him wee are compleate. Suppose in our selves, we be sinners, and weake; that we are as ill as sinne or the Devill can make us, in the time of temptation; yet, in him we are compleate▪ And, for this end, the fulnesse of the God-head dwells in him bodily. Therefore, in all doubts, in regard of sinne, and unworthinesse, let us labour for Faith, (for Faith is a Grace, that carryes us out of our selves, and plants and fixeth us in Christ) let us consider of our selves in him, and consider of whatsoever is in him, it is for us. It is no matter what we are our selves; in him, we are in a glorious condition.
Oppose Christ to the wrath of God.And oppose him to the wrath of God▪ and the temptations of Satan; for all will fall before this God manifest in the flesh: He is God, therefore he can subdue all; he is man, and therefore hee will love us. I know whom I have beleeved: him that is mercifull, because he is man, and he hath taken my nature; and him that can subdue all enemies, because he is God, God in the flesh: a fit bottome, and foundation for Faith to relye upon. Let us have recourse to this therefore, in all temptations whatsoever. We cannot glorifie God and Christ more, then to goe out of our selves, and fixe our comfort here.
Whence we have communion with the Trinitie.By this, we have communion with the Father, Sonne, and Holy-Ghost: This incarnation of Christ, it brings us into fellowship with the blessed Trinitie; and it teacheth us what conceits we should have of God, …o have loving thoughts of him. Whe…ce is that, that we can call God, Father? From this, God manifest in the fl…sh; the second Person, to take away enmitie, was manife…t in the flesh. Hence it is, that I can call God, Father; that I can boldly goe to God, that I can conceive of God as gracious; and lovely. And whence is it, that our persons are become lovely to God? From this, that God hath taken our nature upon him; our nature is become lovely to him, and his is sweet and fatherly to us.Satan transformes God and Christ to men.
This should helpe us against Satans transforming of God and Christ to us, in the time of trouble; he presents him as a terrible Judge: Indeed so he is, to sinners that will goe on in sinne, his wrath shall smoak against such; there is no comfort to them, in Scripture: but no repentant sinners, all is comfort; Come unto me ye that are wearie, and heavie laden; and, Christ came to seeke and to save that which was lost; and, he came to save sinners, as S. Paul sayth. Let us conceive of God now, as lovely, as a Father; and of Christ, as a sweet Saviour, made flesh for this purpose: He is God and man, because he came to be a Mediator betweene God and man; a friend to both, being to deale with both. Therefore we should thus conceive of Christ; as a great and Mightie God, the Ruler of the World, as Esay describes him;Esay. 9.6. and conceive of him likewise, as a meeke humble man: the one, to stablish our Faith, that we be not shaken, having such a great God to relye upon; and the other, to stablish our Faith in his good will, God in our flesh: God, a Name of Power; God in our flesh, implyeth mercy and love, pitty and compassion.
Therefore, let not Satan abuse our imaginations, if we have a mind to turne to God: for, as I sayd, there is no comfort to them that goe on in their sinnes; God will wound the hairie scalpe of them that goe on in iniquitie; and, they treasure up wrath against the day of wrath: there is nothing but discomfort to such, the wrath of God abides upon them; they are in danger of damnation every minute of their lives; there is but a step betweene them and Hell. But for such as intend to turne to God, God meets them halfe way. Wee see the Prodigall did but entertaine a purpose to come to his Father, and his Father meets him. God in our fl…sh hath made God peaceable to us: if we goe to Christ, and lay hold on him for the forgivenesse of our sinnes, God in him is become a loving, gracious, sweet Father to us. Let us frame our conceits of God, as the Scripture doth when sorrow for sinne possesseth our soules, take heed of going away from God, that tooke our nature for this very purpose, that we may boldly goe to him.
Ground of boldnesse to God.Oh, what boldnesse have we now to goe to God in our flesh. To thinke of God absolutely, without God in the flesh, he is a consuming fire, every way terrible: but to thinke of God in our nature▪ we may securely goe to him; he is bone of our bone, and flesh of our flesh: we may s…curely goe to God our Brother, to him that is of one nature with us, and now having our nature in Heaven. Think of God borne of a Virgin, of God lying in the Cradle, sucking the Brest, thinke of God going up and downe teaching, and doing all good; thinke of God sweating for thee, hanging on the Crosse, shedding his Bloud, lying in the Grave, raysing himselfe againe, and now in Heaven, sitting at the right hand of God, our Intercessor; conceive of God in this flesh of ours lovely to us, and now our nature must needs be lovely to him. The nature of God must needs be lovely to us, since he hath joyned our poore beggerly flesh to the unitie of the second Person. Let us thus thinke of God manifest in the flesh. To thinke of God alone, it swallowes up our thoughts; but to think of God in Christ, of God manifest in the flesh, it is a comfortable consideration. To see the Sunne alone in it selfe,Simile. in the glory and lustre of it, it is impossible, without hurting of the eye; but to see the Sunne in water, as we doe in an Eclipse, &c. we may doe it. So we cannot conceive of God alone absolutely; but to conceive of God in our flesh, is to looke upon the Sun (as it were) in the water, or upon the ground. God in himselfe is so glorious, that we could never see him, as he tells Moses, Exod. 33.Exod 33. None can ever see God, and live; that is, God nakedly, or absolutely. Oh, but God manifest in our flesh, we may see; and it shall be our happinesse in Heaven, to see him there, to see God in our flesh face to face.
We cannot too often meditate of these things;Christs incarnation, matter of wonder. it is the life and soule of a Christian, it is the marrow of the Gospel, it is the wonder of wonders; we need not wonder at any thing, after this. It is no wonder, that our bodies shall rise againe, that mortall man should become afterwards immortall, in Heaven; since the immortall God hath taken mans nature, and dyed in it. All the Articles of our Faith, and all Miracles yeeld to this grand thing, God manifest in the flesh. Beleeve this, and beleeve all other. Therefore let us often have these sweet cherishing conceits of God in our flesh, that it may strengthen, and feed, and nourish our Faith, especially in the time of temptation.
Vse 2Againe, from this that God was manifest in our flesh;Ground no… to defile our nature. let us take heed that we defile not this flesh of ours, this nature of ours. What? is this flesh of mine taken into unitie with the second Person? Is this flesh of mine now in Heaven, sitting at the right hand of God? And, shall I defile this flesh of mine, that I professe to be a member of Christ? Shall I make it the member of an harlot? Shall I abuse it, as intemperate persons doe? Let us honor our nature, which Christ hath so honoured; and let us take a holy kind of state upon us, to thinke our selves too good (since God hath so advanced our nature) to aba…e it to the service of sinne.
Vse 3.Likewise, it should teach us to stoupe to any service of Christ,To stoupe to serve Christ, and our brethren. or our brethren. What? did the love of God draw him into the Wombe of the Virgin? Did it draw him to take my nature and flesh on him? And shall I thinke much to be serviceable to my poore brethren for whom God was made flesh; and not onelyonly so, but was crucified? Such thoughts will take downe such proud conceits as enter into our hearts, when we are about any worke of charitie for the members of Christ. Shall I have base conceits of any man, whose flesh Christ hath taken? especially, when I see any goodnesse in him, let me abase my selfe to any worke of charitie.
Grounds against pride.Take heed of pride: God himselfe emptied himselfe, and wilt thou be full of pride? He became of no reputation, and wilt thou stand upon termes of credit? He tooke upon him the forme of a servant, and wilt thou be altogether a Lord and King in thy affections, & not serve thy brethren? Did Christ doe this, that thou shouldest be a proud person? He came to expiate thy pride: Away with thy proud conceits. If thou be too proud to follow and imitate humble men, yet thinke not thy selfe too good to imitate an humble God. There is no spirit more opposite to the spirit of a Christian, then a spirit swelling and lift up, that thinkes it selfe too good to be abased in the service of others, that carries it selfe loftily. A proud spirit is most opposite to the Spirit of God, that became man to expiate this pride of ours, and to worke our salvation in this flesh of ours. Of all sinnes, let us take heed of this Diabolicall Satanicall sinne; let us be abased for Christ, that was abased for us: and as he left his Heaven; to doe us good, he left Heaven it selfe; so let us, if we have a conceited heaven, and happinesse in our selves, leave it, and become base and low, to doe any good we can. Shall he stoupe, and bend to us from Heaven to Earth, and conceale his Majestie, not to be known to be as he was; and shall not wee stoupe one to another, to doe good, and come downe from our conceited excellencie?
Here we have a ground likewise,Vse 4. not to envie the blessed Angels their greatnesse;Not to envie Angels. nay, here we have that, wherein we are above the Angels themselves: for he tooke not upon him the nature of Angels; but he was, God manifest in our flesh. Christ marryed our nature to himselfe, out of his love, that he might marry us to himselfe by his Spirit; and now, by our union with Christ we be neere… him then the very Angels are. The Angels are not the Spouse of Christ; but now, by reason of his taking our nature, we are kinne to Christ: he is bone of our bone, and flesh of our flesh; and wee are bone of his bone, and flesh of his flesh. We are the Body, Christ is the Head. We are neere to Christ, then the very Angels. No wonder then, if those blessed Spirits daily prie into this Great Mysterie.
Lastly, let us labour that Christ may be manifested in our particular flesh, in our persons. As he was God manifest in the flesh, in regard of that blessed Masse he tooke upon him; so we would every one labour, to have God manifest in our flesh.
Question.How is that?
Answer.We must have Christ (as it were borne in us) formed in us, How Christ may be manifest in us.as the Apostle speakes. Certainely, the same Spirit that sanctified Christ, doth sanctifie every member of Christ; and Christ is in some sort begotten, and conceived, and manifested in every one that is a Christian. We must labour, that Christ may be manifest in our understandings, in our affections; that he may be manifest to us, and conceived (as it were) in us, as S. Pauls phrase is, That the life of Christ may be made manifest in our mortall flesh: The life and Spirit of Christ, must be manifest in every true Christian; and their flesh must be sanctified by the same Spirit that Christs flesh was sanctified withall. As Christs flesh was first sanctified, and then abased, and then glorious; so the flesh of every Christian must be content to be abased, as the flesh of Christ was to serve Christ, to be conformable to Christ, in our abased fl…sh. And let us not make too much of this flesh of ours, that shall turne to rottennesse ere long; it must be gracious sanctified flesh, as Christs was, and then glorious flesh. Christ must be manifest in our flesh, as he was in his owne; that when a man sees a Christian, he may see Christ manifest in him.
But how shall I come to have Christ manifest in my flesh? Object.my heart is not fit to conceive Christ in; there is nothing in it, but deadnesse, and darknesse, and dulnesse, and rebellion?
Even as the Virgin Mary she conceived Christ,Answer. when she yeelded her as…ent▪ When Christ is conceived in the heart.When the Angell spake to her, what sayth she presently? Be it as thou hast sayd; let it even be so: she yeelded her assent to the Promise, that she should conceive a Sonne. So when the Promises are …tered to us, of the forgivenesse of sinnes, of salvation by Christ; as soone as ever we have a spirit of Faith to yeeld our assent; Let it be so, Lord, as thou hast promised: thou hast promised forgivenesse of sinnes, Let it be so: thou hast promised favour in Christ, Let it be so. As soone as the heart is brought to yeeld to the gracious Promise, then Chr…st is conceived in the heart. Even as Christ was conceived in the Wombe of the Virgin, when she yeelded her assent to beleeve the Promise; so Christ is in every mans heart, to sanctifie it, to rule it, to comfort it, as soone as this consent is wrought: we should labour therefore, to bring our hearts to this. So much for this. Because it is of great consequence, and the leading Mysterie to all that followes, I have been somewhat the longer in unfolding these words, God manifest in the flesh.
Iustified in the Spirit.
Iustified in the Spirit.These words are added, to answer an objection that may rise from the former: He was God manifest in the flesh, he veiled himselfe, he could not have suffered else, when he tooke upon him to be the Mediator, he must doe it in abased flesh: If Christ (being God) had not abased himselfe, he should never have beene put to death; Satan, and his instruments, would never have medled with him: therefore God being veiled in the flesh, Mis-conceits of Christ in the World.being clouded with our flesh and infirmities; thereupon, the World had a misconceit of him: He was not generally thought to be what hee was indeed; he appeared to be nothing but a poore man, a debased dejected man; a persecuted, slandered, disgraced man in the World: he was thought to be a Trespasser.
It is no matter what he appeared, when hee was veiled with our flesh; he was justified in the Spirit, to be the true Messias; to be God, as well as man.
Iustified.
It implyes two things,Iustified, what it is. in the phrase of Scripture: A freedome, and clearing from false conceits, and imputations; and, declared to be truly what he was; to be otherwise then he was thought to be, of the wicked World. When a man is cleared from that that is layd to his charge, hee is justified; when a man is declared to be that he is, then he is said to be justified in the sense of the Scriptures: Wisedome is justified of her children; that is, cleared from the imputations that are layd upon Religion, to be mopish and …oolish: Wisedome is justified, that is, cleared; and declared to be an excellent thing, of all her children. So Christ was justified, hee was cleared, not to be as they took him; and declared himselfe to be as he manifested himselfe, a more excellent person; the Sonne of God, the true Messias, and Saviour of the World.