The Greatness of the Mystery of Godliness, Sermons · Sermon 4
SERMON IV.
1 TIM. 3.16.
God manifeſted in the fleſh, &c.
I Made an entrance on this the laſt day, but there are new myſteries yet ariſing, and no ſooner doth one diſcovery paſſe but another comes on, this bottomleſſe depth of Gods glory in the Goſpell can be ſounded by none but God himſelfe; we have ſome manifeſtations of it, and that in fleſh, or elſe we had never imagined what thoughts God had towards his poore Creatures; beſides what hath been ſpoken as to the opening of the words, ſtill this muſt be taken in, That it is not God in fleſh myſtically, but perſonally: Or elſe thus, It is not meant of God manifeſted in fleſh, that is, in the whole myſticall body of Chriſt, the Saints: But only God aſſuming our nature into the union of Chriſts perſon, and this had need to be obſerved, becauſe all theſe places, where it is ſaid, that it pleaſed the Father, that in him all fulneſſe ſhould dwell, Col. 1.19. and that the fulneſſe of the God-head dwelt in him bodily, Col. 2. and this place is ſpoken of Chriſt myſtically, or in his body, not perſonally, intimating that God dwels in the fleſh of the Saints, as much as in the humane nature of Jeſus Chriſt; and that there is no other diſtinction than of head and members.
Now to cleare up this to you, I ſhall not need to go farther than this verſe.
1. This is ſpoken of a thing that is already done: God is, or was manifeſted in fleſh; now if it were meant of the whole myſtical body of Chriſt, it muſt have been ſaid God will manifeſt himſelf in fleſh, for all that body is not yet made up, are not capable of any ſuch manifeſtation, thouſands of them being yet unborne.
2. God that is manifeſted in fleſh, is juſtified in ſpirit, and ſeen of Angels, and preached unto the Gentiles, and beleeved on in the world, and received up to glory; now none will be ſo groſſely ignorant as to attribute this to Saints; Saints are not preached to the Gentiles, nor believed on in the world, nor yet all received up to glory.
3. God as manifeſt in fleſh, did dye in that fleſh, was crucified to make atonement for ſin, for this was a manifeſtation in order unto reconciliation; now who will ſay, that the bodies of the Saints did dye, and were offered up in ſacrifice, and did make our peace with God, which they muſt be ſaid to do, if the meaning of the phraſe be according to that interpretation.
We had need be wary in the letting out our thoughts on the Scripture, and faſtening interpretation of things, ſeeing ſuch ſtrange conſequences may follow.
And eſpecially take heed of advancing Saints ſo as to leſſen Chriſt; he muſt have the preheminence above Saints and Angels; and know that there is not only a diſtinction between Chriſt and Saints meerly as head and members, but a diſtinction of them in regard of their perſons; for Chriſt is a head, in regard of his perſon, as the husband is the head of his wife, and though they be one body, yet he is a diſtinct perſon, and hath thoſe incommunicable prerogatives that cannot be appropriated either to Saints ſingly, or as his body.
Gods manifeſtation to the fleſh of Saints, is at ſecond hand thorough Chriſt, of his fulneſſe, that is, of that fulneſſe which reſides eminently and diſtinctly in his perſon, they receive grace for grace. Indeed God is ſaid to dwell in us, and we in God; but how? not as God dwels in Chriſt, but becauſe he dwels in us by his own nature, and we by union with Chriſt partake of that fulneſſe, according to our meaſure. God dwels in Chriſt immediately, and as a God he dwels in us through Jeſus Chriſt, Chriſt letting out part of that fulneſſe on our hearts. And thus God was pleaſed that in him all fulneſſe ſhould dwell, and by him to reconcile all things to himſelfe, that in all things he might have the preheminence, and that his perſon might be diſtinctly admired above all Creatures.
The difference of Gods manifeſting himſelfe in fleſh, that is, in Chriſts humane nature, and ours, lies in this, that this manifeſtation was as in an ordinance of life and ſalvation, making that perſon which had our nature the great conveyer of eternall peace and comfort through that fleſh; ſo the Apoſtle, Col. 1.22. In the body of his fleſh, through death, he is to preſent us blameleſſe and ſpotleſſe to his Father; wherefore ſaith the Apoſtle againe, Heb. 2.17. It became him in all things to be made like his brethren, that he might be a mercifull high Prieſt, &c. that is, that he might be fit to convey life and ſalvation to poore ſoules.
But Gods manifeſtation in the fleſh, or perſons of the Saints, is as into ſeverall Ciſternes which lye under the fountaine to receive their proportion: God manifeſting himſelfe in Chriſts fleſh is as of a fulneſſe to fill all; but in the perſon of the Saints it is but of ſeverall degrees and meaſures in order to a fulneſſe; that we may come to the fulneſſe of the meaſure; God hath manifeſted himſelfe in our nature, that by that he might at length fill all our perſons; Thus is our nature joyned to the Godhead, to be as a great pipe ſet at the mouth of ſome full ſpring, that through that God might run out his love and glory by degrees on our heart; firſt Chriſt receives it at once, and then thorough his Spirit diſcovers it in us.
In a word, Gods manifeſtation in Chriſts fleſh was as a Saviour, a Redeemer, a Head, yea, as the Author of eternall Salvation to us. And this is the myſterie of myſteries, he which reads this may very well ceaſe to wonder at any thing elſe.
This is the foundation of all Gods other actings to us, the pole on which they all turne, all the diſcoveries of God are wrapt up in this one; this unlocks Gods own Cabinet wherein all his deſignes lye; Election, Redemption, Glorification, all is wrapt up in this, and made cleare when we underſtand this one expreſſion; God manifeſted in fleſh, it is the being of light, and immortality to light, at once it opens heaven and earth.
1. This is the foundation of our union with God and Sonſhip; it is from hence that God is one with our nature, God is manifeſted as a Father in our own fleſh; we are Sons, becauſe Chriſt is, he was really and naturally the Son, and wee through him receive the adoption of ſons; For he which ſanctifieth and they which are ſanctified are all one, therefore he is not aſhamed to call them brethren, Heb. 2.11. So you have (Gal. 4.4, 5.) God ſent forth his Son in our fleſh, that we might receive the adoption of Sons. God firſt takes our nature and marries it to his own Son, that ſo we might be united to him in his nature; This is the Antitype and modell of all relations; God one with fleſh, here is Father, and Son, Husband, and Wife, all relations meet in this one. 2. It is by this that we have communion with God, we had never ſeen God, had not he manifeſted himſelfe thus familiarly in our own fleſh; communion is in things, and betweene perſons ſutable; There was no ſutableneſſe between God and us untill he appeared in our own likeneſſe, but now he made himſelfe as it were fit for converſe with the unworthieſt Creatures; there is a ſweet ſympathy between Chriſt and us, by reaſon that he dwels in the ſame houſe of clay, as it were with us; the devill himſelfe when he comes to the Indians as their God, to draw their hearts to worſhip him, appeares in the forme of a man, that ſo he might the better converſe with them: The bleſſed God was willing to manifeſt infinite goodneſſe to the Creature, and to converſe with them, and that all terrifying apparitions might be ſhunned, he appears as a man, that ſo we may have intimate fellowſhip and communion with him; with what a holy boldneſſe may ſoules draw nigh to God, and delight to behold him, and converſe with him, now he is in ſuch a habit of love and ſutableneſſe unto our own ſences? Why art thou ſtrange, poore trembling ſoule, and ſtandeſt afar off, as if it were death to draw nigh? Of whom art thou afraid? What viſion of amazement doſt thou behold? Is God come down among men, and thou canſt not look on him, leſt thou dye and periſh for ever? Why, caſt one look more, and be not diſcouraged; It is true, God is come down, but not in flaming fire, not in the armour of juſtice, and everlaſting burnings, but cloathed with the garments of fleſh, and ſweetly deſires to converſe with thee after thine owne forme. Nothing can be a ſtronger motive to allure poore ſoules unto termes of peace and love as this, that God is come down, not to conſume them with the brightneſſe of his glory, but to beſeech them to ſee with their own eyes their eternall happineſſe. Let all poore ſoules come and put in their hands, and they may feele Gods heart come, and behold life and immortality inhabiting the tabernacles of earth, and their own peace and eternall happineſſe in their owne fleſh. Who can make any excuſe now that he beleeves not? Why do ſoules now ſtand off? What can be deſired by loſt ſoules more? Oh that I might ſee God, ſay ſome ſoules, why, he is come down in the likeneſſe of man; he walkes in our own ſhape; Oh, ſaith another, might I have my heart united to God; why, he is come down on purpoſe, and hath united our own nature to himſelfe; God hath left all the world without excuſe, he hath condeſcended below himſelfe, that we might be above our ſelves.
In a word, by this the way of life is paved, and all the bars and blocks taken out of the way, all objections ſtifled in the birth, and anſwered before they are made; In this manifeſtation juſtice and mercy ſweetly kiſſe each other, and have their equall joy, free grace, and merit, bounty and beauty, fulneſſe and nothingneſſe are made one, and triumph together, the moſt hidden things revealed, and the worſt things advanced, all things become nothing, and nothing all things; our nature which lay in rags enriched with the unſearchable treaſures of glory; that fleſh which was ſo weake as not able to put forth a hand to ſave its own life enabled to ſave millions of ſoules, and bring forth the greateſt deſignes of God; and that fleſh which the Apoſtle cals a vile body, enobled and advanced beyond the nature of Angels: This, this is the great myſtery hid from Ages, and Generations of men, that God lives in our fleſh, and there acts all the parts of his glory. It is now no wonder that man is made one to God, and hath boldneſſe through faith even to go into heaven, ſeeing God is come to carry them up with him; this was the firſt and great experiment which ever God did make of the fulneſſe of his love, and glory, and we have now ſeene that in our fleſh, which could never have been ſeene in it ſelfe.
Ʋſe 1. Seeing this is ſo great a myſtery, what uſe can we make enough of it? doubtleſſe it cannot be accounted leſſe than a ſpring of unconceivable comfort to all poore ſoules, yea, in whatever condition they be; give leave to extract ſome few grounds of ſtrong ſupport and joy, and we need no chymicall art, the conſideration doth naturally drop the ſtrongeſt ſpirits of rejoycing and incouragement, that can be poſſible.
Unto two ſorts I ſhall eſpecially direct this uſe.
1 To poor ſoules, that are yet in the embryo, under the firſt and loweſt convictions of their owne condition, who firſt for feare of there wrath to come, and would faine draw neer, but dare not touch the ſtaffe of their eternall comfort; this point will yield water of life, at the firſt ſtriking unto their poor ſoules, yea, and more then their ſoules are able to beare, or their doubts are able to anſwer, if they will but obſerve what the weight of this expreſſion is.
2. To beleevers, who are yet trembling at the ſight of their many ſins, and not yet cleered up in the ſpirituall notions of the Goſpell.
For the firſt,
Let me ſpeak to you drooping hearts, who long after life and ſalvation, and to ſee God as yours, more then life it ſelfe; what ailes thy heart, who hath made thee afraid? what is that shakes thy knees, and dryes up thy marrow, and breaks thy bones, and cuts thy joynts and nerves.
Oh, why doſt thou ſtart back in the day of thy trouble! Why, you will ſay God is mine enemy, I am a ſtranger to him, I ſhall never ſee a glimpſe of the face of God, where all my happineſſe lies, ſin hath brought forth death and miſery in my ſoule; God's law condemnes me, my owne conſcience accuſeth me, and juſtice will have its due: Theſe and ſuch like, are the uſuall apprehenſions of ſuch convinced ſoules.
Yet notwithſtanding all this, let word of the Goſpell be heard, let the truth be heard ſpeak for it ſelfe: God is manifeſted in the fleſh. VVhen thy ſoule loſt ſeven fold more then it is, the ſpirit of this expreſſion is able to recover thee, and ſet thee upon thy legs, with a crowne of glory on thy head.
1. God himſelfe is come into the world to offer the tearms of love, and peace unto thy poor ſoule, becauſe it was impoſſible for thee to come to God; he is come to thee, and hath laid aſide, as it were his owne glory, while he converſes with thee. This is no ordinary deſign that God hath to drive, when he is ſo wonderfully manifeſt in thy own fleſh; when God manifeſting himſelfe as formerly, in Thunder and Lightning, with an innumerable company of Angels, all having their ſwords of juſtice and vengeance drawne; well might poor ſoules tremble, and run into corners, for who would ever be able to indure his comming; but loe poor ſoule, God is come in flesh, with an Olive branch of eternall peace in his hand, and bids you all be witneſſe, he is not come to deſtroy, but to ſave: There be but two things in God, which might diſcourage poor ſoules from making approaches to him, the infinite brightneſſe of his glory, whereby there is ſuch a great diſtance between God and his poor creatures.
2. The infinite ſeverity and exactneſſe of his juſtice, whereby he is clothed with vengeance; but behold, theſe terrifying ſights are you, God hath made his appearance as a man, as one of us, and there ſhall not be the leaſt diſtance between us; and this God is likewiſe in our own Nature, to ſatisfie himſelfe, and to gratifie his own juſtice; for this is the naturall meaning of this phraſe; that God hath taken fleſh, to reconcile fleſh to himſelfe.
Bring out thy ſins, and weigh them to the utmoſt aggravation of them, and take in every circumſtance, both of law and Goſpell, and ſet but this in the other ſcale, that God is manifeſted in fleſh, to take away ſin; how would all thy iniquities, ſeem lighter then vanity, yea, be as nothing, in compariſon to that which is laid downe as a propitiation for theſe ſins.
It is moſt true, that nothing can reveale God at ſuch a diſtance from a ſoule as ſin; it being that which is moſt contrary to his bleſſed Nature, who is infinitely pure and holy.
Yet, here is the myſtery of godlineſſe, that God himſelfe, is become the ſatisfier of himſelfe, and that in our owne Nature: The utmoſt height of ſin lies in regard that it is a contradiction to the immortall God; therefore it is ſo hainous, that the death of Angels and men could never expiate it, or reconcile ſinners to God; but if God will dye in our Nature, and lay downe himſelfe as a ranſome, how is the demerit of ſin ſwallowed up in the incomprehenſible redundancy of divine glory? and now, how doth grace ſuperabound infinite wiſe laid down for ſatisfaction of the tranſitory and finite tranſgreſſions of the poor creature, the Law-giver ſuffering for the offences done againſt the Law? Doth not your hearts yet begin to leap within you, and the blood to come againe in your faces, and ſtrength into your ſinews? In the apprehenſions of this myſtery of comfort, ſurely that ſoule is ſhut up in the inmoſt dungeon of unbeliefe, where never a beam of the glory of God ſhines.
But yet, will you have more, at leaſt to leave you without excuſe? This manifeſtation is not only a diſcovery in fleſh, but to fleſh.
And therefore, as he come in our Nature to ſatisfie, ſo he comes in the Goſpell, freely and fully to offer the tearmes of love, in the richeſt and moſt alluring expreſſions; And if God cannot ſatisfie your death, what will? VVhat ever was done in our Nature, in order to redemption, was none other, then God acting out his owne love, and grace, and glory. So the Apoſtle ſaith, the blood of God was offered, meaning, that the efficacy and life of all that offering, was from God in our Nature, uſing that as an Organ or inſtrument to act by: Let unbeliefe come forth and make its plea, and let it dare to appear before this conſideration; is not God enough to ſatisfie thy conſcience? Oh, come nigh poor ſoules, ſee what an infinite ground of comfort is laid in for you, let the rich and glorious openings of the heart of the almighty overcome your hearts; had God ſpoke from Heaven by himſelfe, and called poor creatures, that lye in the midſt of ſin, crying out who ſhall deliver, and had he ſaid, I will pardon you by my owne prerogative; I made the Law, I will diſpence with it, rather then you ſhall periſh, what ſoule would not have been raiſed but up, even from the bottome of Hell; (and yet unbeliefe might ſcruple, and ſay, what ſhall become of infinite juſtice, ſhall that be diſhonored to ſave me?) But alas, that were not as much, as for God to come in our fleſh, and come as a price, and pay himſelfe before our eyes.
In the Rom. 9. The Apoſtle gives this as the great reaſon of all his actions, he hath mercy on whom he will have mercy; if there were nothing elſe but God's will in the ſalvation of poor ſoules, who hath contradicted his will? But God hath not only ſhowne his willingneſſe, but hath really undertaken the effect of it by his God-head, and ingaged his owne honour, and all his glory, in the tranſacting of it. Oh then, why ſhouldſt thou feare to caſt thy ſelfe into the infinite Ocean of God's owne glory, notwithſtanding all thy vileneſſe, God himſelfe ſtands to lead thee by the hand, and hath put a price ſufficient in the hands of juſtice, to ſtop the clamors againſt thee; and if thou yet feareſt to come to God, yet come to thy owne fleſh; goe to Chriſt as having thy owne Nature, and knowes how to pitty thee. VVhat can be ſaid more, to draw on thy trembling heart? if God himſelfe, and God ſo fitted and qualified, as it were, will not, muſt not men dye and periſh in unbeliefe, and who can pitty them? that when God's juſtice is ſatisfied, our Conſcience ſhould be unſatisfied; that when God is come downe ſo low to us, we ſhould ſtand queſtioning, whether wee should come to him, what is it, but to ſay, all that God is, and doth, is leſſe, or too little to comfort me.
2. Ʋſe reacheth to theſe poor beleevers, who yet ſtand afarre off, and though they have hopes, yet have little Faith, and cannot ſo fully cloſe in with the Goſpell, nor draw nigh ſo boldly befor God, thorough the fears of their owne hearts. This point opens a door of rich entrance into the preſence of God himſelfe; the bleſſed God hath made a Portall into Heaven, not of Iron or Braſſe, but of thy owne flesh; this is that new and living way which is conſecrated from Heaven, and now, with what freeneſſe and boldneſſe of heart, mayeſt thou draw neer to God. Unbeliefe is ſtrangled, after this conſideration; ſince God is come in the flesh, we may believe any thing, for this is the greateſt impoſſibility that could be. VVhy is God come downe ſo ſutable, ſo lowly, if he would have thy poor ſoule be afraid to come to him, if he had any other intention, but to give ſtrong conſolation to the moſt ſad ſoules, he would have appeared in another forme, made uſe of another way, which should have beſpoke ſuch a deſign: But what is the meaning of this at firſt ſight; God manifeſt in fleſh, but this, as if God had ſaid; you will not come to me, I will come to you, and that you may ſee how reall and tender I am of your good, I have taken up your owne flesh to make my great diſcoveries in; put your hand into my heart, and ſee how love beates, and look into your owne hearts, and ſee what you want, I have taken the ſame Nature, that I may more ſenſibly ſupply you, and that nothing may diſquiet your hearts, or dazle your eyes, I have ſet out my owne glory in love, and ſutableneſſe to your capacities; this, and much more of the like expreſſions, are the very naturall ſpeakings of this bleſſed myſtery. Oh, conſider once againe, what a heart of love was in this deſign, and what a ground of eternall comfort and ſupport is there to thy heart in this; God is in thy owne Nature, to take upon him all the miſeries of thy Nature, and to ſupply thy flesh with his fulneſſe; this is none other then God's heart leaping out into our boſomes; and as much as if God should have ſaid expreſſely, poor ſoules, I cannot keep from you, I love your very Nature; I will be nothing, ſo you may be ſomething, my glory shall not hinder me, but I will vaile it, rather then it shall hurt you, I will take as much delight in your flesh, as in my owne Son, ſo I may but ſhew my ſelfe kind and tender to you, and ſo I may have communion with you, and you with me, I care not, if I become one with you, live in your very fleſh. Oh, that ever there ſhould be a heart of unbeliefe, after theſe ſenſible demonſtrations of divine glory and love; wilt thou ſtand off now, doubt now, why, what wilt thou have God to doe? can he manifeſt himſelfe in a more taking, alluring, ſutable way to thy condition? Is there any thing below fleſh wherein the great God can humble himſelfe for our good, think of another, and a better way, or elſe for ever beleeve? VVhat, art thou ſhye of God, who is ſo ſweet to thee? many ſoules thinke it a great part of their humility, to ſee their owne unworthineſſe, ſo as to draw back from God? Oh, it is pride to the utmoſt, when God hath made himſelfe low, and is come ſo nigh to us, not to take notice of him; to draw back from ſuch a bleſſed one, who drawes ſo nigh unto us. I beſeech you, gather up your ſpirits, and annoint your hearts with the oyle of gladneſſe; for God himſelfe is come to live among you, and profeſſeth he will have no other life, but among you; there he will manifeſt himſelf in all his ſweetneſſe and bleſſedneſſe to your ſoule. Lay aſide all coyneſſe and ſtrangeneſſe of ſpirit, ſeeing ſuch a way of familiarity and entercourſe is made, between you and God. It is very ſad to ſee believers ſtill ſo ſhye of approaching to God, ſo doubtfull of their acceptance, when God himſelfe ſtoopes firſt, and is ſo in love with our acquaintance, as that he will be as wee are. Let not ſuch a Rocke of ſtrength be ſlighted. But every day entertaine ſweet and pretious thoughts of this deſign, and inure your hearts, to a way of believing in this God, ſo fully diſcovered.
Laſtly, Let men and Angels look about them what a mount of viſion is raiſed up for the ſtrongeſt and quickeſt eye to take the faireſt proſpect of glory from, ſeeing God is manifeſt in fleſh; If God begins ſo gloriouſly, how will he end? If God be ſo full of love, as to come down in fleſh, oh what matter of hope is laid before us of what he will be to us? What doth God meane to bring poore ſoules unto? If his heart and glory be let out ſo full at firſt, beleeve, and wait for the moſt glorious openings of all Gods glory, ſeeing that he hath took the firſt riſe of his manifeſtations ſo ſutable to us; he is now manifeſted in fleſh, and hath laid out a world of glory in that, but he ſhall be manifeſt in himſelfe.