The Coming Forth of Christ in the Power of His Death, Title page – Dedication
The Commings Forth OF CHRIST In the Power of his DEATH. OPENED In a SERMON Preached before the High Court of Parliament, on Thurſday the firſt of Novemb. 1649. being a publike Thankſgiving for the Victories obtained by the Parliaments Forces in IRELAND, eſpecially for the taking of Droghedah, ſince which wexſord alſo was taken.
By PETER STERRY, Sometimes Follow of Emanuel Colledge in Cambridge: AND Now Preacher of the Goſpel in London.
LONDON, Printed by Charles Sumptner, for Thomas Brewſter, and Gregory Moule, and are to be ſold at the three Bibles in the Poultrey, under Mildreds Church. 1650.
Die Veneris 2o Novemb. 1649.
ORdered by the Parliament, that the Thanks of this Houſe be given unto Mr. Sterry for his great pains taken in his Sermon yeſterday Preached before the Parliament at Margarets Weſtminſter (being a Day ſet apart for publike Thankſgiving) and that he be deſired to Print his Sermon; And that he is to have the like priviledge in printing it, as others in the like kinde uſually have had.
Hen: Scobell, Cler. Parl.
I appoint Tho. Brewſter, and Greg. Moule to Print this Sermon, and no man elſe.
PETER STERRY.
TO THE HIGH COVRT OF PARLIAMENT:
Right Honorable:
I Intend this Epiſtle, not for Ceremony, but for Service.
There are two Things of great Concernment, and Conſideration in the Church at this Day.
1. The Cleering the Principles of Chriſtianity, in the Knowledg of theſe Six Principals:
1. Our Selves.
2. The Firſt Man.
3. The Perſon of Chriſt.
4. The Nature of God.
5. The Power of the Spirit.
6. The Uſe of the Scriptures.
2. The Converſe of Chriſtians, with Men on Earth, with Jeſus Chriſt in their Hearts, with their Father in Heaven.
The Clouds that lie upon theſe Things, gather from a Two-fold Occaſion:
1. Jeſus Chriſt riſing upon the World in a Myſterie.
2. The Devil raiſing himſelf in a Miſt.
Both Theſe, our Saviour, and Satan are expreſt in Scripture, by Serpents. One hath his Subtlety beyond all the Beaſts of the Field, Gen. 2. 1. The Other hath His Sublimity, or Myſterie, beyond all the Princes and Philoſophers of this World, 1 Cor. 2.
But there is this Difference between them. In the Devil; the more Subtlety, the more Senſuality. In Chriſt; the more Myſterie, the more Majeſty. But ſuch is the Artifice of this Old Deceiver, that he makes Senſuality ſeem a Myſterie; and Majeſty a Subtlety. Yet for all this, the Serpent, that goes on his Belly, is the Curſed One: the Serpent, that is lifted up, is the Healing One.
Happy, and Bleſsed …s he, in whom the Living Word, the Two edged Sword, ſo diſcovereth, diſtinguiſheth, divideth; that he is neither Infolded by the Devil, in the Methodical windings of his Tayl; nor Excluded by Chriſt, from the Manifold wiſdom of His Spirit.
This man alone is able to diſcern Evil-Angelical Temptations from Evangelical Triumphs.
The Cleer ſtating, and Compleat ſatisfying of One Queſtion, ſeems to me to tend much to theſe Purpoſes, and will take in the Particulars mentioned above.
A Queſtion.
Whether a Chriſtian in the Dayes of his Fleſh may be ſet free from the Moral Law?
This Queſtion proceeds by Two ſteps.
1. Step. How far a Chriſtian is freed from the Moral Law?
2. Step. If he be free Abſolutely; in what Caſe he may be ſuppoſed to be ſo?
I will begin at the firſt Step of the queſtion.
1. Step. How far a Chriſtian is freed from the Moral Law, while he lives on this Earth?
There are two Things in the Moral Law.
1. The Legality of Moral Things.
2. The Morality of Legal Things.
1. The Legality of Moral Things divides it ſelf into ſix Branches.
1. Branch. A Working Covenant. Moſes deſcribeth the Righteouſneſs which is of the Law: The Man that doth theſe things ſhall live in them. Rom. 10. 5.
As the Sun brings forth another Sun upon a Cloud; which hath the ſame Similitude, but in a ſeveral Subſtance: So God in the Law brings forth Man in a Diverſity from Himſelf, though in a Reſemblance of Himſelf. So God and Man ſtand as Two in Treaty, upon their own Tearms and Bottoms.
2. Branch. A Wrathful Condemnation. 2 Cor. …ap. 3. The Law is called a Miniſtration of Death, ver. 7. The Miniſtration of Condemnation, ver. 9.
As the Fightings of the Elements are to bring them into One ſubſtantial Form: So the Workings of the Law are to ripen the Diverſity between God and Man, to a Contrariety; then by the Contrariety to make way for a Harmony and Unity.
3. Branch. A way of Compulſion. The Law is ſtyled, Our School-maſter, Gal. 3. 24.
As Phyſical Purges are ſaid to work by Antipathy with Nature: So doth the Law. It ſits upon the Heart▪ as a Man upon a Horſe, riding it with Switch and Spur.
4. Branch. A Command from without: Or an outward Letter. 2 Cor. 3. That which is ſignified by the Letter, ver. 6. is interpreted of the Law ingraven in ſtone, ver. 7.
The Law holds in one hand a Rod over us: in the other hand a Book before us.
5. Branch. The conforming of the Natural man to a bounding Rule: A Diſtinction in Natural and Bodily operations by Precepts, and Prohibitions. It hath been ſaid of old: Thou ſhalt not commit Adultery: Thou ſhalt not K…l: Mat. 4. ver. 21. & 27.
The face of the Law, is like the Times, the Life of the World, checkered with Day and Night: a Command, and a Countermand: Do this; Leave that undone.
6. Branch. A Shadowy pre-figuring of Chriſt to come, Heb. 10. 1. The Law is ſa…d to have a ſhadow of good things to come.
A man under the Law, is like him, that ſtanding on the Brink of a River, looks not up, to ſee the glorious Image it ſelf of the Skie, but looking down, ſees the Shadow of it at the bottom of the Waters.
In theſe things doth the Legality of Moral things conſiſt.
Now it is univerſally acknowledged; that a Chriſtian is All free from Part of this Legality: and Part of him free from All Legality.
The new Man, the Bride in a Saint is One Spirit with her heavenly Husband, the Lord Ieſus, 1 Cor. 5▪ 17.
Heb. 7. 16. Jeſus Chriſt is ſaid to be made a Prieſt▪ not after the Law of a carnal Commandment, but after the Power of an Endleſs life.
Thus the Regenerate part in thee is entirely free from the Legality of the Law, which is its Carnality.
Thy outward Man is no more under the Covenant of works, no more under Condemnation. Thy fleſhly members are no more the Ox, or the Goat under the Law, for legal ſacrifices: but, as the Aſs, and the foal of the Aſs, which the Lord had need of in the Goſpel, to ride upon them. They are the Inſtruments of the Lord, not the Hirelings of the Law. They are Servants in the Houſe, not chained ſlaves in the Mines, or chained offendors in Priſon.
I have done with the Legality of Moral Things. I come to the ſecond Part.
2. The Morality of Legal Things.
The Eſſence of Man, as it is the Subject, not of Philoſophy, but Divinity, is defined to be, … ſhadowy-Image of God. So the Word TSELEM ſignifies, Gen. 1. 26.
Four Eſſential Properties flow naturally from this Primary Conſtitution of Man.
1. A Repreſentation of the Divine Nature. This is Mans way of glorifying God Manifeſtatively, as Divines ſpeak.
2. A Subordination to God; as our Beginning, firſt Copy, and End.
3. A Diſtinction between the Light and Darkneſs in the Nature of Man: the Image, and the Dark Matter, in which that Image is formed▪
4. A Domination of the Light over the Darkneſs, or of the Image over its dark Matter. The Prophet Eſaiah toucheth upon theſe two laſt Properties, Eſa. 5. 20. Wo unto them that call Evil good, and Good evil; that put Darkneſs for Light, and Light for Darkneſs.
All thoſe Operations of the wil of Man, either Elicite, or Imperate: either Immediate, or Mediate: either internal in the will it ſelf, or outward, impreſt upon, expreſt by the body, which are founded on, and flow from the Eſſence of Man, as Natural Beamings of the Divine Image in that Darkneſs, according to thoſe four Properties: Theſe Operations are properly Moral, and have an Obligation upon us, which laſteth as long as their Subject, or Foundation, the firſt Creation.
Thus the Law againſt Adultery is Moral: as it is rooted in the Primary Conſtitution of Man, who was made Male and Female: and they Two made One fleſh: as a Figure of Chriſt in the Trinity, in the Church.
Thus all Laws againſt Intemperance, Senſuality, Inordinacy, beſide… their peculiar Moralities, are Moral in this: that they prohibit the predominancy of the Darkneſs over the Light, and Divine Image: to the Defiling of the Light: the Diſordering and D… facing of the Image: as when the foot of ſome Beaſt… defaceth a Figure made in the Sands.
There is a three-fold Image of God.
1. Natural.
2. Supernatural.
3. Spiritual.
1. Natural: The Natural Image of God is that, in which Man was at firſt Created, and by which he is made a Man, differing from the Reſt of all the Creatures. All the Precepts, and Prohibitions grounded upon, This, are Moral, and as Immortal, as the Generations of Mortal Men upon the Face of the Earth. Provide for things honeſt, in the Sight of God, and Man.
The Shi…ings forth of the Natural Image, are Honeſt, Beautiful, in the Sight of God and Man, at once. For This is Gods Image, and Mans Eſſence▪
2. Super…a…ural. There is an Image of God, which is more than Natural; yet leſs than Spiritual: A …ly Image, but by Divine Inſtitution made a Super-ſtructure upon the Primitive Conſtitution of Man in …l…ſh. An Earthly Image, but by Revelation ſuper-added to the firſt Creation of Man on Earth.
The Sabbath ſet up after the Compleat Making of Man, is a Repreſentation of this Image.
This is the Ceremonial Law made up of Types, and Figures.
This was added, as a Light, and Glory upon the Natural Man, in the Abſence and Place of the Spiritual Image. This is, as the Moon, the Vice-roy to the Sun in the Firmament, till himſelf appear, and ſwallow up her leſs Glory. The Natural Image is the Firmament: The Ceremonial, the Moon: The Spiritual, the Sun.
3. The Spiritual Image. This is the Lord Jeſus in the Spirit. He comes firſt to put a period to the Ceremonial Law; but to pitch his Tabernacle for a Seaſon in the Natural Image; to dwell in it, before he diſſolve it; not to ruine, but reſtore it, in all things that are Moral.
He comes the ſecond time at the laſt Day, to ſet an End to the Natural Image, with all its Moral Excellencies; not confounding them with an inferior or contrary Spirit; but conſummating them in a ſuperior, a Spiritual Glory.
But thus much for the firſt Step in our Queſtion. Thus far we all go together in aſſerting a Freedom from the Law. Let us now paſs to the ſecond Step.
2. Step. If a Chriſtian be abſolutely free from the Law, while he lives among men on Earth; in what caſes he may be ſuppoſed to be ſo.
I will firſt propound thoſe Caſes, then examine them. I beleeve they will all appear to be, either Falſhoods in the Univerſal Notion; or Phantomes, Fancies, in the particular application; or, as Saint Paul ſpeaks, the Truths of the Goſpel, perverted, tranſpoſed, anagrammatized, reverſed, like a Traytors Coat, ſet upon its Head, with its Heels upward.
Before I propound the Caſes, I humbly premiſe, that my purpoſe is by no means to charge theſe Suppoſitions, as Aſſertions upon any Perſons, or Opinions: but to conſider them, with all Simplicity and Sweetneſs, as the Diſcourſes of my own Spirit, according to the preſent enlightnings of the Holy Spirit; for the diſcovery of the Truth, as it is in Jeſus.
The Caſes, which I am able to ſuppoſe for the freeing of Man abſolutely from the Law, are ſix.
1. Caſe. If he know God to Be, to Do, All.
2. Caſe. If himſelf be Al-ſpiritualized, and made Divine.
3. Caſe. If his Natural Man be immediately, conſtantly acted by the Spirit of God in an ordinary courſe.
4. Caſe. If thy Natural Man be acted by the Spirit of God, in an extraordinary way.
5. Caſe. If the Difference between Good and Evil, be not; or be taken away.
6. Caſe. If there be a Diſpenſation, in which the Faireſt Vertues of the fleſh are to be ſtained with the fouleſt Vices.
1. Caſe. If he know God, to Bee, to Doe, All.
The powerful blowings of the Spirit, as a North Wind, to winnow well this Caſe, will drive moſt of the Chaff away from the reſt of the Caſes, and leave us the pure Wheat of Truth to be gathered up into our Barns, our Boſoms, with much leſs trouble.
There are peculiar maners of ſpeaking concerning God, worth our inquiry; How far they agree with the Dialect of the Holy Scriptures; how far they have a right Senſe; how properly they import that Senſe.
1. God doth All.
2. God is All.
3. All is in God.
4. All is God.
1. God doth All. This Language is Currant: For the Holy Ghoſt ſpeaks it, 1 Cor. 12. 6. The ſame God worketh All in All. But the former part of the Verſe forewarneth us, that there are diverſities of Operations. Beſides that, the Two Alls plainly hold forth a double diverſity.
1. Diverſity in the Works: God bringeth forth his works in Subordinations. Heaven is a work, on which he layes out much coſt and skill, to make a Throne for Himſelf. The Earth is a cheaper and courſer peece of Work, for a Foot-ſtool. Hell is his ſtrange Work: A work, in which he eſtrangeth himſelf from himſelf; in which he goeth to the vaſteſt Diſtance, to bring forth a Work moſt unl…ke himſelf; in wh…ch he hides the Workman in the Horror of the Work, and ſhews him, by hiding him ſo deep.
God bringeth forth his Works in contraries; Light and Darkneſs; Good and Evil; Michael and H…s Angels; the Dragon, and His Angels.
2. Diverſity in the Ways of Working.
The Father worketh All in Jeſus Chriſt. Col. 1. …6. …, In him All things were made.
The Twofold Principle. 1. Of Love. 2. Of Wrath; are the Two Hands of Jeſus Chriſt, in or by which he worketh All, Matth. 25. 33.
All Good things are wrought in a Principle of Love, through the Good Angels, from the Right hand of Chriſt. Theſe things come as Effects of Divine Love; as Objects for our Love.
All Evil things are wrought in a Principle of Wrath, through the Devil, from the Left hand of Chriſt. Theſe things come, as Effects of Divine hatred, as Objects for our Hatred and Grief.
The Divine Power worketh Two ways:
1. Way. By a Univerſal Concurrence with each Creature.
2. Way. By a Particular Confinement in each Creature.
Divines ſay, The Creating Power, as it is terminated in God, is God; as it is terminated in the Creature, is the Creature.
1. The Divine Power in its Univerſal Concurrence is God: It is that Eternal Word going forth with every Particular Operation, and Temporal Production; as a Back to it. The Sun and Man, bring forth a Man. Jeſus Chriſt, and the Creature, bring forth Every work in the Creature. Joh. 1. 3. Without him (apart from him) hath been done, not any one thing which hath been done So it runs in Greek, word for word.
2. The Divine Power, as it is Particulariſed, Circumſtantiated, Confined in each Creature; it is that Creature. The Work in the Loweſt, and Leaſt things, on Gods part, on Chriſts part is a Univerſal Work; and therefore not to be expreſt by any Particular Name, except it be in a Figure onelyonly.
Coloſ. 1. 17. Chriſt is ſaid to be, Before all things, and all things conſiſt (foreign, ſtand together) in him. Every work, on Chriſts part, is an Omni-form Work, a Univerſal Peece, in which All his Works lie together in One, and are perfectly One: Although on the Creatures part, it be a Divided Peece, a Small Particular.
As therefore the Name of Chriſt, ſo each Work in the Creation, as it is Chriſts, and Gods, is above every Name, that is named, both in this World, and that which is to come, Epheſ. 1. 21.
2. God is All. I know not any Place of Scripture, which Countenanceth this Expreſſion, except it be That, 1 Cor. 15. 28. That God may be All in All. God is un-changeable. He is All in All, Eſſentially, to himſelf. He ſhall be All in All, Manifeſtatively, to the Creature.
Take theſe Directions for the Senſe of it.
1. God is not All, Collectively; as the World is This All; a Heap, a Compoſure of many Beings in Rank, and Order. Hear, O Iſrael, the Lord thy God is One.
2. God is not All, Diſtributively. He is not This, or That Particular Thing. God is not as Man, ſaith the Holy Ghoſt. If God were any Particular Thing, He were not an Abſolute All.
3. God is All, by way of Efficacy; as he doth All.
4. God is All, by way of Excellency. He is the Truth, Subſtance, Life of All. All Things compared with Him, are Dead Pictures, Shadows onelyonly of Him; as Nothing in compariſon with Him.
3. All Things are in God. I confeſs, that the Scriptures often ſpeak to this Purpoſe. Yet there is no maner of Speaking, that requires more Diſtinction and Caution, in taking a Right Senſe of it. Corolaries are drawn from This by all Companies of Men, to colour their Apprehenſions.
Things may be ſaid to be in God, ſix ways:
1. Materially. So none of all the Creatures can be imagined to be in God▪ as any Part of Him, as making up His Being, as the Matter of It. The Divine Nature hath neither Parts, nor Particulars. It is Simple, Undivided, Un-compounded. Pſal. 50. 13. Will I eat the Fleſh of Bulls, or drink the Blood of Goats? ſaith God.
The Eſſence of God, and That alone, may be ſaid in a Figurative Senſe, to be as the Matter in the Godhead.
2. Formally. No Creature is in God formally, according to its Proper Form and Being. John 1. 1, 5. God is Light, and in Him is no Darkneſs at All. Darkneſs is the Principal Thing in the very Eſſence, and Form of the Creature; I mean a Negative Darkneſs. To what will ye liken me?
There is no more the Formality or Proper Eſſence of any Creature in the Form and Eſſence of God, then Angels have Lips, Ears, Eyes.
The Three Perſons of the Trinity are Formally in God, and They alone. There are Three, that bear Record in Heaven, 1 John 5.
3. Virtually. Thus All things are of a truth in God: Foraſmuch as He brings forth, bears up All things by the Word of His Power, Heb. 1. 3. Thus All Colours are ſaid to be in Light: Heat, and All Elementary Qualities, in the Heavenly Bodies.
4. Eminently. It is moſt true, that All things Created are in their Great Creator, Eminently, Pſal. 139. 12. The Night ſhineth, as the Day; the Darkneſs, and the Light are Both alike to Thee.
Darkneſs, and Light, are Both in God; not onelyonly Repreſentatively, but Really; not in their Ideas onelyonly, but their Identities; yet not Materially, nor Formally, but Eminently; after a more Perfect maner than they are in themſelves; as in the Supream Unity of All Perfections.
So the Darkneſs of Senſe may be a Beautiful, Bright Notion, or Form in the Underſtanding. A Wound in a Bleeding, Fainting Perſon may make a Pleaſant Picture, as it lies in the Riches of the Painters Fancy, and Colours.
5. Immediately. Jeſus Chriſt alone is this way in God. 1 Cor. 3. 1. Chriſt is Gods. As the Firmament, or Eighth Sphere, in which the Innumerable Stars are ſet, is held by ſome to be immediately next the Empyrean Heaven, or Heaven of Glory: So Jeſus Chriſt, in whoſe Perſon, the Saints are ſet like Stars, lies in the Boſom of God.
6. By Mediate Subordinations. Heavens comprehend the Earth; Themſelves are comprehended of Angels; Angels of Chriſt; Chriſt of God. For God brings forth Angels by the Mediation of Chriſt: Col. 1. 15, 16. Jeſus Chriſt manageth this World by the Mediation of Angels: Heb. 2. 5. The Angels govern the Earth by Heavenly Influences, Hoſea 2. 21.
By this Subordination the Frame of Nature lies in God.
All Pure, and Spiritual Things are in the Spirit of Grace, Gal. 5. 25. This Spirit is in the Love of Chriſt. Chriſt is in God.
All things Corrupt, and Carnal, lie in the Devil, 1 John 5. 19. The Devil lies in the Wrath of Chriſt. Chriſt is in God.
Accordingly the Ideas, or Original Images of things have a Proportioned Order in the Divine Nature. For God is a God of Order, not of Confuſion, in His own Eſſence. On this Mount is the Pattern of that Order, which is ſet in the Church; and the Creation.
Jeſus Chriſt, who is the Word, the Book of God, the Eternal Image of All Images in the Eye of God: He is a Wiſdom. This Wiſdom is the Platform of that, which is drawn out; in the Creation of Nature; the Regeneration of Grace; the Condemnation of the Devil.
4. All is God. This ſeemeth to me the Unſafeſt Phraſe. The Holy Ghoſt no where hath any thing like it, to my Knowledg; neither doth it ſeem Savoury to the Taſt of my Spirit. I would willingly go over ſuch Depths of Divinity, upon thoſe Bridges of Notion, and Expreſſion, which the Scripture layes out for me.
Object. It is true, that God beholdeth All things, that are, as they are: that He contemplateth All things in the Glaſs of the Trinity, ſeeing in Himſelf, what ever He ſeeth: that Every Thing in God is God. For God is Light, and in Him is no Darkneſs; that is, nothing beſides the Pure Light of Divinity, 1 John 1. 4.
Anſw. But my Anſwer to them, who ſo reaſon, is this. God ſeeth not▪ as Man ſeeth. The Seeing is like to the Being, of Things, in God. Both are by Way of Eminency. This abates not the Certainty, or Cleerneſs of Viſion; but increaſeth Both: Becauſe it is, by Way of Eminency. Shall He, that made the Eye, not ſee? More Exactly, more Excellently, than the Eye?
The Eminent Way of the Creatures Being, and being Seen, in God, is Excellently ſet forth by Jeſus Chriſt, Luke 20. 38. He diſcourſeth of the Dead Bodies of the Saints. He proveth the Reſurrection of Thoſe Bodies, after this maner, God is the God of Abraham, Iſaac, and Jacob. He is not the God of the Dead, but of the Living. For all live to God.
The Dead Body of a Saint, Keeps its Relation to God. It is ever in the Eye of God; yet not, as Dead; but, as having a Life, in the Eternity, Glory, Boſom of the Divine Nature. It lives to God.
This Life is a Glaſs, in which is ſeen the courſe of the Body, thorow Mortality, and Death: according to its ſeverall ſtations: its proper Relations, in thoſe Stations: its true Denominations, by th…ſe Relations: all, as at a Diſtance, in Themſelves: but all, as Preſent in the Glaſs of This Life.
This Body living alwayes to God, like the Lamps burning before the Altar: is that own Body, which Saint. Paul ſaith, God will give to each dead Body, 1 Cor. 15. 38.
The Underſtanding ſeparates the Dregs of groſs Matter, from the Images of Senſe, and Fancy; refines them: makes them intellectual Images, of one nature with her ſelf. So She beholdeth all things of Senſe and Fancy in thoſe Refined Images, without any Communion with the fleſhly Subſtance, or ſenſual Nature of thoſe things. Thus all things are Intellectual to the Intellectual Part of Man.
This is a ſhadowy Similitude of that tranſcendent Way of Seeing, and Being in God.
There is a three-fold All: foreign. 1. All of divided Parts; which is this Viſible world: 2. All of Diverſe Powers; as the Angelicall World: 3. All of Supream Eminency, and Unity.
To name the firſt All, the only God; is Sadduciſm: Joyntly, with another All; Blaſphemy, Idolatry: the ſecond All, Heatheniſm: the third All, ſober Philoſophy; and One Article of ſaving Divinity.
I hope, it now appears, that a Right knowledge of the True ſenſe, the Spiritual ſenſe, in which God is, doth, All, will be ſo far from confounding, that it will mightily confir the Morality of the Law.
The Law moves upon the two fore-wheels of Precepts, Prohibitions: the two hinder-wheels of Promiſes, Puniſhments.
He, that takes off theſe Wheels, muſt cut off the Two Almighty Hands of Jeſus Chriſt: the two-fold Myſterie, from the Divine Nature, Love, and Wrath.
If all things do flow forth from the Divine Fulneſs; if they do re-flow into the Sea of Divine Glory: yet is it in two Divided channels; the Spirit of Chriſt, the Devil: by two different Mo…ths; Love, and Wrath.
Doth God ſee thy Sin, in a Glaſs of Glory? yet He ſees it in that Glaſs of Glory, repreſented thorow another Glaſs of Wrath. He ſees it, as ſin, in its own Place, though like … dead Viper, it be mortified, to make up a Glory here, in the Light of God.
But, whether have I launched? I have endeavoured to be the cleerer in this Caſe, which is the leading Caſe to all the reſt: that I may give a quick Diſpatch to each of them.
2. Caſe. If thou be Al-Spiritualized, Al-Divine, no more wearing a garment of Fleſh. I will ſay to this, Three ſhort things. 1. Doeſt thou believe thy ſelf, while thou affirmeſt this? 2. As Chriſt with Thomas▪ Convince us by a Divine Light. Make us to ſee, that thou haſt not Fleſh and Bone, as Mortal Men have: but as they lie in the Eternal Spirit, in their original Copy; and are brought forth from thence at pleaſure, by an inferiour Apparition to inferiour Senſes. 3. The Moral Law is the natural Image of God in the natural Man. Art thou Spirit? then thou haſt in thy ſelf the ſpiritual Image of this Law? Doeſt thou come forth into a natural Appearance? Come forth then in the natural Image of this Law. Otherwiſe we may fear: if you be a Spirit, you are a Devil, not Divine.
3. Caſe. If thy natural Man is acted immediately, conſtantly by the Spirit, in an ordinary Way.
If it be ſo: Thy natural Man is the Spirits ſhadow, in its Being, Beauty, Motions. The Law of the Letter is in like manner a ſhadow to the Law of the Spirit. Then make theſe two ſhadows anſwer one another.
4. Caſe. If thy natural Man be acted by the Spirit in an extraordinary way, as a ſign to the World.
I have a few things to ſpeak to this, briefly.
1. Pharaoh was acted by an evil Spirit, for a Sign.
2. Depend then, on God, in an extraordinary way, for thy Juſtification, Protection.
3. The Spirit of the Prophets is ſubject to the Prophets. If thou be acted by the Spirit, approve thy ſelf to thoſe that are Spiritual. A ſpiritual Ear taſteth Words, and Actions: as a muſical Ear doth Sounds.
5. Caſe. If the diſtinction between good and evil be none, or be taken away.
The diſtinction between Good and Evil was real in their ſeveral Eſſences; Repreſentative, in the Underſtanding of the firſt Man; When yet it was not miſerably active in him, by woful experience. The Tree of Knowledge of good and evil, grew in Paradiſe, before Eve fed upon that Tree.
Jeſus Chriſt came the firſt time, not to Deſtroy, but Uphold, and Heighthen, the Law of this Diſtinction between good and evil, Mat. 5.
When He comes the Second Time, it is to make Good, and Execute this Diſtinction to the Heighth, between the Bleſſed, and Curſed; by Separating the Tares for unquenchable Fire, the Wheat for the Garner of Glory.
6. Caſe. If there be a Diſpenſation, in which the Faireſt Vertues of the Fleſh, are to be ſtained by the Fouleſt Vices. I beſeech you to weigh with me a Few Conſiderations.
1. The Righteouſneſs of the Law is not an Enemy, but a Friend to the Bride-groom; while it Repreſents Chriſt, as Star-beams point to the Bride-groom of the Skie; while it Reſignes to Chriſt, as Stars do their Glory to the Riſing Sun; yet Retaining their proper Brightneſs, though Clothed-upon with His Beauties.
2. The Natural Man is a Shadow. Thy Moral Beauties are the Image of God in this Shadow. Take theſe away; Nothing will be left, but Darkneſs, and Confuſion.
3. Morality is the Law of the Natural Man; to Expire, when this Husband dies. The Wall may as well ceaſe to be Warm, and Bright, when the Sun ſhines upon it: As the Natural Man caſt off Morality, when Jeſus Chriſt looks forth in the Spirit. Spirituality is the Gold, Morality the Guilding. Jeſus Chriſt is the Sun; the Law of the Letter the Reflection of that Sun on our Fleſhly Part. The Fleſh of the Saint is the Loving Dog, that cannot ſit at the Table, but would pick up the Crums, which fall on the Ground.
4. The Croſs of Chriſt Crucifies the Luſts, and Paſſions of the Fleſh, firſt: then the Fleſh: then the Beauty of Fleſh fades, when Man dies. So the Stone from the Mountain ſtrikes the Feet of the Image, mixt with Iron and Clay: the Image falls: the Golden Head, and Silver Arms are broke to Pieces, by the Images fall.
5. The Way of Chriſt is to make a Leſs Glory loſe it ſelf in a Greater. The Outward Man with its Excellency muſt ſweetly Conſume, and Expire in a Fire of Love, not of Luſt; in the Arms of a Heavenly Glory, not of a Helliſh Confuſion.
6. Doth the Spirit of God burn up the Gold of our Earth, to leave the Droſs? Throw down our Finer Fleſh to ſet it up in Filth? But the Prophet proclaims, Wo to them that call Bitter, Sweet; Sweet, Bitter. He makes this Reprobate Senſe, a Seal of Wrath upon them, for the Preſent.
He, that defaceth the Prints, and Image of the Eternal Word in his Natural Man, Crucifies his Saviour in the Fleſh, a Second Time.
Bleſſed in the Firſt Place are they, who have Oyl in the Veſſel of their Spiritual Man; and the Lamp of their Natural Man Burning.
They are Happy in the Second Place, who have Oyl in their Veſſel, though their Lamp be Extinct. Such will be awakened with the Cry of the Bridegroom, when He comes; and enter into His Chamber with Him.
Right Honorable. I have onelyonly one word more to you. If I have in my Sermon ſet Perſons for General Figures of Things; I have done it with Authority of Scripture, and Alluſion to the Senſe of the Names; as Saul, for a Monarchy by Will: Iſhboſheth, for the Fruit of that Monarchy, Cruelty, and Confuſion: David for Chriſt Warring: Iſhai for the Natural Image of God in Man: Solomon, for Chriſt Triumphant.
But, I have been too long. I reſt, Praying Continually for your Honors in my Spirit, and Profeſſing my ſelf, Your Honors Servant in Jeſus Chriſt, for the Goſpels ſake. PETER STERRY.