The Greatness of the Mystery of Godliness, Sermons · Sermon 10
SERMON X.
1 TIM. 3.16.
Received up into Glory.
WEE are now come to the laſt ſtep of this long aſcent, at the top of which, you have the full ſight of all divine workings; God ſeems to begin low, takes fleſh upon him, and is condemned; but then riſeth higher, and is juſtified in the ſpirit, and admired by Angels, preached in power to the Gentiles, yea, and beleeved on in the world, and now received up into Glory. This notes the higheſt advancement of our Nature, in the Perſon of Jeſus Chriſt. The great ſubject of this myſtery, is Jeſus Chriſt, he is the centre in which all theſe lines end, the great and common repreſentative of all the Elect; and he is ſet forth here, as under diverſe formes and conditions he paſt through, and the ſeverall wayes of his manifeſtation to the creature, as condemned and juſtified, as admired and preached, and beleeved on in the world, and now at laſt, as received up into glory. And it is no more then to ſet forth the 3 great acts which Chriſt did, as Mediatour for us, in tranſacting our ſalvation; he was manifeſt in fleſh, to dye for our ſins, he roſe againe for our juſtification, he aſcended up into Heaven, to ſit at Gods right hand for us. This is put in oppoſition unto his loweſt extremity of humiliation for us. He that deſcended, alſo aſcended farre above the Heavens. So that now we muſt view this myſtery as in another world, and follow it up to Heaven, where it is acted in glory.
The greateſt part is yet behind, it ſeems now to be gone out of ſight; as the ſun, when it is gone from our Horiſon, begins a new day in another part of the world: So God having acted that part of the myſtery which was for this world, takes him up into Glory, there to act the reſt in a new and bleſſed way. By glory is meant Heaven, where Gods ſets forth his glory moſt.
For the cleerer opening of this, I ſhall propound theſe things?
1. Who or what it is, that is taken up into glory.
2. What it doth import & comprehend?
3. The myſtery which is in it.
For the firſt; It is no other but Jeſus Chriſt, who was God manifeſt in fleſh, who after he had ſuffered, entred into his glory, having done his worke, as the Apoſtle ſaith, he entred into his reſt, Heb. 4. He came out of the lap of his Fathers love, into a wide and miſerable world, to lead a contemptible and mean life, in the form of a ſervant, and having finiſhed his courſe, is againe taken up into that glory, and high dignity from whence he came. This was the prayer of Chriſt, that when he had ended his worke in the world, that God would reſtore him to that glory he had with him, from the beginning of the world, John 17. He left his place for a while, ſeemed to be turned out of it, as one not worthy of it, untill he ſhould purchaſe it by his owne blood. He was let fall out of glory into a forme of miſery, and loſt his ſtation for a while, and againe is reſtor'd to it, with an addition of higheſt honour.
That this is meant properly of the perſon of Chriſt is cleer, for the ſame is receiv'd up to glory, who was God manifeſt in fleſh, and juſtified in ſpirit, who died and roſe againe; that none of the Saints did, neither can any other be ſaid to be ſeen of Angels, nor preached to poor ſinners, nor is any the object of Faith, but Jeſus Chriſt; but yet this muſt be granted, that myſtically, and repreſentatively, the Saints likewiſe are received up into glory with him, as I ſhall ſhew anon; and if you will that Jeſus Chriſt that in the names of all the Elect was condemned, and made a ſacrifice for ſin, and juſtified in the Spirit in their ſtead, that Chriſt is alſo received up into glory as in their ſtead.
But ſecondly, what doth this hold forth, that Chriſt is received up into glory? You muſt look on this as containing a glorious deſigne, and a great part in the ſalvation of ſoules.
1. It implies a compleat finiſhing of that worke he had to do for us here, that there was no more to be done in this world for us, that the ſatisfactory worke to juſtice was finiſhed, and he and his ſacrifice accepted before God; Heb. 10. having by one offering perfected thoſe which are ſanctified; he entred into the holieſt place, viz. heaven, and there ſate down at the right hand of God, having no more to do, juſtice being ſatisfied, juſtification for ſinners procured; this was evident when he roſe againe: For if he had not paid the debt, he had never come out of priſon; but much more evident ſeeing he is received up into heaven, taken into the Fathers boſome: many break priſon, and walke up and down ſecurely, as if all were paid, but they dare not come in the face of the Court and behold the Judge, or come nigh any of their Creditors; this is the greateſt ground of ſecurity that can be poſſible, that ſin is done away, and that redemption is purchaſed, becauſe that Chriſt is received up into glory; God would never have let Chriſt come ſo nigh him, if he had any of the ſmell of his grave-cloaths on him; had left any one ſin unſatisfied for.
2. It imports not only a bare ſatisfaction of juſtice, but clearly demonſtrateth how infinitely God is pleaſed with Jeſus Chriſt, and what he hath done, that his heart is contented, and he hath over and over pleaſed him; many a broken debt may be paid by a third penny, and compoſition and the Creditor pronounce ſatisfaction in Law: But Chriſt did not agree ſo with God by way of compoſition, but Chriſt paid the utmoſt farthing that juſtice could command, and in ſuch a way that God is infinitely taken with him and his Oblation, and ſo delighted in him as that he thinkes him not fit to ſtay any longer in this world, but takes him up to glory, cannot be without him in heaven, gives him a name above every name; that he may aske what he will, he hath the command of all Gods treaſuries, of all his riches.
When Chriſt went up and down the world, and was but about the work, he could not hold but muſt ſend the Spirit to proclaime to all the world, This is my beloved Son in whom I am well pleaſed; as if he had ſaid, Whatever he ſhall do I will accept: But now how much more when he hath ſo faithfully acted out his will, and is received up into his glory; and is received up into his glory, is God pleaſed with him? It is ſaid, that Chriſt entred into heaven there to appeare before God for us. As a confident Debtor, who hath paid the Creditor, comes into the Court and askes, who hath any thing to ſay to him, he owed no man a farthing, all is paid, let the Law take its courſe: So did Chriſt, he entred into heaven as one asking juſtice, what will you have more for poore ſinners? here I am, if the Law hath any thing to ſay to theſe ſoules which I have dyed for; have not I given ſatisfaction to the utmoſt? I here appeare to anſwer in their behalfe who cannot ſpeake for themſelves; Juſtice is ſilent, gives the acquittance, and God ſets Chriſt down at his right hand; no place, no honour and advancement is too good for him who hath purchaſed ſo much; So that now a poore ſoule by faith may ſee a diſcharge indeed of all ſin; do but thinke that Chriſt is taken up into glory, and there cannot remaine a thought that any ſin is unſatisfied for; God is pleaſed ſo as that nothing but glory is to be expected.
3. This imports a new deſigne to be acted in heaven for us; he is taken up into glory that he may act gloriouſly the ſecond part of our happineſſe; he acted one part in fleſh, in the habit of a begger cloathed with rags: He is now gone to act the perſon of a Prince in robes of glory, and all this to mannage our ſalvation in the richeſt way that can be; he is now gone to follow his bloud, and to get all into his own hands, that he may make ready manſions of glory for us. Two great things Chriſt acts for us now in glory, which is of exceeding conſequence to the ſalvation of our ſoules.
Firſt, He is in place of an Advocate for us, Heb. 7.25. he lives to intercede for us; he is alwaies begging of favour and love for us; he lies there to ſtop whatever plea may be brought in againſt us by the Devill, or the Law: So that no ſin can come in to make plea there but Chriſt anſwers it with his old ſatisfaction; he is there to get out freſh pardons for new ſins.
Secondly, He is the great provider and caterer for us, againſt we come there he is laying up a ſtore and ſtock of glory for us; he went before to take up Gods heart for us, and now is drawing out the riches of love from him, and laying it in banke for us; therefore the Apoſtle ſaith, My God ſhall ſupply your wants according to his riches in glory; now he is in glory, he intimating that Chriſts riches lye in glory, & now he hath the poſſeſſion of them all. And this is that which thirdly is here ſo great a part of the Myſtery of Godlineſſe; that God who was manifeſted in fleſh ſhould be received up into glory; he who dwelt in glory, and was nothing but glory, ſhould yet be repreſented as at a diſtance from glory, and ſaid to be received into it; but eſpecially the myſtery lies in this: That Chriſt went not up as a ſingle perſon, but taken up as a common perſon, carrying all the Elect with him; whatever was to be done on us was done repreſentatively, and vertually on Chriſt as in our nature; he dyed as a common perſon, and was juſtified as a common perſon, and ſo now he is received up into glory he went not up alone; but though it is meant properly of his perſon, yet vertually, and myſtically it is meant of all the Saints, they were all taken up with Jeſus Chriſt into glory; not that they are ſo actually, but myſtically as in Chriſt their head. And this is the deſigne, God comming downe to us to bring us up to himſelfe, letting aſide his glory, from whence we were departed, and then taking it up againe, and us with him. It is no myſtery for Chriſt as God to be in glory, ſo he cannot be ſaid to be received into it, for he never was without it, but it is meant of his humane nature. Neither was Chriſts humane nature received up for it ſelfe, but as it was a figure of us; Chriſts perſon was the great modell, and firſt draught of all that ſhall be done to his body the Saints, therefore he is ſaid to be the Captaine of our ſalvation that leads us all on, and our forerunner into heaven; he breakes the clouds firſt, appeares firſt before God, and is glorified, then we follow; Chriſt wears the Crown in heaven as our King, and he is united and married to God as our Proxy.
This is the myſtery, poore ſinners taken into glory with Jeſus Chriſt, God himſelfe in our owne nature is gone into glory for us. Chriſt is not only gone to heaven to prepare a place for us, Joh. 14. but ſits in heaven in our roome, and God looks on him as the great Picture of all that body, and delights himſelfe in ſeeing them all glorified as in him. And even the Saints now are ſaid to ſit downe with Chriſt already, Eph. 2. (in ſupercoeleſtibus) in heavenly places, in ſupercoeleſtiall places. And as though now we be the Sons of God we know not what we ſhall be when we come to glory, but that we ſhall be like Chriſt; ſo though we know Chriſt is gone up to glory, yet what new myſtery he acts there, and how he acts out our ſalvation as in glory, we know not untill we be actually taken up into the ſame glory, we have but hints of that tranſaction.
Ʋſe 1. What a ſtately Tower have we erected for to ſee heaven on? What a faire proſpect have we of the heavenly ſtate of bleſſed ſoules? Faith may ſtand on this mount and ſee it ſelfe in glory; it is like ſome optique glaſſes, which bring in all which is done without in the ſtreets into one roome; this expreſſion opens heaven to every beleever, and ſo fully that he cannot but ſee glory. Is Chriſt received up into glory? What is this but the inveſting all Saints with the ſame priviledge; your faith is led up very high to take in glory it ſelfe. Faith ſtands very lofty when it may both ſee earth and heaven at once, all that God hath acted for it here, and all that he will act in heaven. Faith ſhould eye Chriſt as far as he goes; if he be aſcended, ſo ſhould faith; if he go into glory, ſo ſhould you alſo by beleeving Jeſus Chriſt is lifted up, thus that we might be drawn after him; it is a great encouragement to us to think that Chriſt was dead for our ſins, and is riſen againe as our juſtification: But much more that Chriſt is gone into glory, and hath carried all our names with him into the Fathers boſome; beleevers ſhould look on Chriſt under a twofold notion.
1. As one from whom all their happineſſe comes; as a head ordained on purpoſe to convey life and influence unto the ſoule; one who is filled with all fulneſſe to fill them.
2. As the plat-forme and idea of what they ſhall be, and this is a high conſideration, that Saints may not only have from Chriſt, but expect to be what he is; looke whatever God acted on the perſon of Chriſt, that he did as in our behalfe, and meanes to act the ſame on us: was Chriſt crucified? ſo are we; as he roſe againe, ſo are we raiſed together with him, and if he be taken up into glory, ſo are we. Oh how ſhould faith ſtand and gaze on Jeſus Chriſt now he is in glory; not an ordinary and meane act of faith will come up into this myſtery, ſuch a faith only as ſets the ſoule in heaven, and puts it in a condition of glorious triumph becomes this expreſſion; heaven is not only opened, but poſſeſſed by Jeſus Chriſt for us. Faith goes to Chriſt as dying and riſing againe, and ſo beleeves its remiſſion of ſins and juſtification; but yet faith is low while it doth not go within the vaile and ſee glory. Saints ſhould not rejoyce in preſent acts, but live on future glory, as it was with the Jews at that time when the high Prieſt went into the holy of holies, (whcih was very ſeldome) yet then they ought to have higher joy in beleeving, becauſe they ſaw the utmoſt of their happineſſe repreſented then when meerly they ſaw the bullock killed for ſin. So now that Chriſt is gone into glory, the holy place not made with hands, we ſhould not only have a faith of juſtification, but of glorification; you may anticipate the condition of heaven it ſelfe, and your actuall poſſeſſion of that by beleeving; when faith lookes down and ſees Chriſt on the Croſſe, and his bloud running out to ſatisfie wrath, it cannot chooſe but thinke that righteouſneſſe is procured, eſpecially when we ſee him riſe againe; but now when we looke up higher, and ſee Chriſt taken into glory, what can we have leſſe than a glorious faith?
Uſe 2. And now ſeeing I am falne on this, I cannot chooſe but bewaile our ſtupidity, and reprove our folly; how miſerable do beleevers live? Where is the ſpirit of glory that ſhould be on them? When Stephen ſaw Jeſus at the right hand of God (though but for a moment) his face did ſhine like glory, Acts 8. How many are there that never came up yet to act faith in Chriſt as a glorified Chriſt? We are yet ſtill in the lower forme, can take in no more of Chriſt than what was done on the Croſſe, what ſome naturall and common reſemblances of him can hold forth; we ſeldome follow Chriſt into heaven to ſee what he is doing there for us; many profeſſe to live immediately on God, and to be in glory already, but we cannot ſee their faces ſhine, their outward man ſcarce as glorious as common profeſſors. It were well if we could ſee Chriſt in his glory; ſuch a ſight would be transforming of ſoules indeed; we ſhould live not only as men borne for glory, but as in glory, as theſe that have not only one foot in the grave, but one foot in heaven; heaven is not only let down to you in the frame and picture of it, but you are taken into it in the perſon of the Lord Jeſus; you may not only dreame of heaven, but enjoy it; and you thar live below glory live below Chriſt who is received up into glory.
Ʋſe 3. This cannot but heighten the joyes, and enlarge the comforts of the Saints, when they do but conſider that Chriſt is received up into glory. In beleeving this, what can they find leſſe than joy unſpeakable and full of glory. For,
Firſt, Now Jeſus Chriſt is accepted of the Father for them, and hath declared gloriouſly that his heart is at reſt in the workes of his hands, and that he is well pleaſed with you; for in this condition he could never elſe have received Chriſt into heaven: if there were any frownes left in Gods face, you might be ſure Chriſt ſhould have them, firſt he comming ſo nigh him; and if any flawes were in your pardon, or any exception againſt his ſatisfaction, he had heard of it, and would have been turned out of heaven untill he had made full payment; thou needeſt not doubt acceptance at the throne of grace and to find a bleſſed welcome to God, when Jeſus Chriſt is accepted for thee, and thou commeſt in ſuch a relation.
Secondly, Now he is in a capacity of acting out all his love, and the Fathers deſire in the moſt glorious way to thee; Chriſt is gone into heaven to do ſomething more for thee ſtill; he had ſome glorious piece to frame for the Saints, and therefore left this world and went to his Father that he might act it in glory, and now he is inveſted with all the riches of heaven; he hath all the keys of heaven and hell, he hath all power to command, he hath received all the promiſe to himſelfe, and all that he hath to do is to empty himſelfe againe on you; he hath not only got his fathers heart for you, but got all his riches to beſtow on you; he cares not as it were for his own advancement, but only as it is the advantage to glorifie you; and now he can do what he will; when he came to heaven the Father bid him ſit down at his right hand and take what he would, he would have no more to do with the world, but he ſhould beſtow what he had among his Saints; this ſhould be the reward of his death; all judgement is committed to the Son, the Father judges no man, Joh. 10. he hath given away all his prerogatives unto Jeſus Chriſt.
Thirdly, As Chriſt is received up into glory to act for you, and to bring you to glory, ſo he ſits in heaven to repreſent you; he is there as a publike perſon, and God ſees you all in him; he doth but occupy your place, and imploy your ſtock before you come to yeares, all you muſt be gathered into his fulneſſe, and received up into the ſame glory; he cannot be contented with that glory he hath untill you be with him, then he ſtill praies the Father ſo earneſtly that you may be with him where he is, Joh. 17. that they may ſee (that is, enjoy my glory) if Chriſt intended to reſigne up his place, and all his glory when once his Saints were come about him; he is but as Feoffee in truſt with your eſtate; and how will Chriſt improve it for you who hath ſuch an opportunity? And which is more, what kind of glory muſt that needs be which is the honour and the happineſſe of Jeſus Chriſt, which is his higheſt advancement as Mediatour.
Therefore every Saint ſhould expect every ſight of Chriſt as glorious to wait on the Lord Jeſus for glorious manifeſtations of himſelfe, and in the next place expect to ſee himſelfe in glory; do not only remember that you have a head in glory, who can ſupply your wants, but remember that you are there with him, and that his Crown is as it were a burthen on his own head untill it be ſet on yours; live according to the rate of ſuch a myſtery; aske of Chriſt communications according to his riches in glory; let all your actings be glorious, all your walkings, joyes, breathings, let them all be as in glory; view Chriſt, and ſee him as in that relation and condition, and you will ſoone have the ſparkles of the ſame glory on your hearts; bound not your faith and expectations within this poore world, and the enjoyments of in it, but ever and anon caſt glances into glory, and if you will be in ſuch an eſtate you muſt get Chriſt that is received up into glory in you as the hope of glory, Col. 1.27. It is only as Chriſt breakes forth in your hearts by faith that you come to have ſuch ſights of glory; that glorified perſon that is now in heaven muſt be in you by his ſpirit of glory, or elſe you can have no hope of glory; beleevers, you ſee your object, you know his perſon, never be quiet untill you come into his condition; as you muſt go through all ordinances and creatures untill you come to Chriſt, ſo through all the conditions of Chriſt untill you come to glory.
Let us now view it in the whole as it were, as it concernes Chriſt and the Saints together, and this is the end of that, it is received up into glory. As God in Chriſt was condemned in fleſh, ſo are the Saints, and juſtified in the ſpirit, ſo are they; and at laſt they with Chriſt are received up into glory.
Queſt. Now the great queſtion is, How Chriſt and the Saints are received up into glory?
Sol. As for Chriſt, it is cleare that he was taken up in his humane nature; as he was God-man in the world, ſo he is now in heaven, Jeſus Chriſt hath a reall body now in glory as he had in the world: But it is taken into glory, and ſo a glorious body, Phil. 3. ult. In any other reſpect Chriſt could not be taken up into glory, for nothing wanted it but his humane nature: And ſo muſt all the Saints be received into glory in the ſame way, not only in their ſoules but bodies, for the Saints have not phantaſmes in heaven, they are not annihilated in their being, and made in another eſſentiall forme, but are taken into glory in regard of the whole man as it conſiſts of body and ſoule. For that place in 1 Cor. 15. where it is ſaid, fleſh and bloud cannot inherit the kingdome of heaven, therefore no reall bodies ſhall be there. It is anſwered, that the meaning is, fleſh and bloud without a change, as it is mortall and weake, not ſimply the being of fleſh and bloud; but it is expounded in the ſame verſe, neither can corruption inherit incorruption, that is, no fleſh and bloud, as ſubject to corruption, as it is weake and ſinfull, ſhall not enter in: For it ſhall be made a ſpirituall body, ſtill a body, but ſpirituall and free from corruption, having a being of immortality put to it.
And this is ſo cleare as it cannot be denied, except we will imagine a chimaera of a man without ſoule or body; let this be conſidered, whether the man that ſinned ſhall not be ſaved, the ſame individuall man; if the man, then certainlie both in his ſoule and body, without which he is no man, the being of him as a man lying in the compoſitum. And beſides, the ſame that is redeemed muſt be ſaved, now we are redeemed in ſoule and body; but yet this body ſhall be a glorious body, ſo changed, as that whatever may denote weakeneſſe and corruption ſhall be done away, it ſhall put on incorruption. And how ſtrange is this, that the ſame man which is juſtified, and ſanctified, ſhall not be glorified. But I leave that as the excreſcency of the pride of this wanton age, who would frame a glory to themſelves out of their own fancie.
Let all us know, that Chriſt and his body ſhall be taken up in their ſoules and bodies to one and the ſame glorie; and though now we dwell in houſes of clay, and walke in raggs of duſt and aſhes, we ſhall one day be taken into glorie. This ſhould comfort us in all conditions, that this is not our place, and draw out our ſpirits to ſcorne this world, and to breath and long after another fulneſſe which is to be revealed; the more high and aſpiring our ſpirits are from the world, and all enjoyments to that glorie into which we are to be taken, the more we expreſſe our aſſurance of it. And this glorie is ſo great, that there is no taking it in, but we are received up into it. Oh what a bleſſed time will that bee when the whole man ſhall be caſt into glorie, loſt as it were in glorie as in an infinite Ocean.
Thus I have preſented in a ſhort view to your eyes that which hath been acted from eternitie, and will be yet acted to eternitie: It is little hath been ſaid to what might have, and to what ſhall be really done, I have only ſhewed you the things in a rude lumpe, let you ſee the outſide of inward and unexpreſſible glory. I have glanced at that which will be the proſpect of the ſtrongeſt eyes for ever; but alas, who is able for theſe things? God muſt act it in us that we may know it in it ſelfe; it is a worke for the ſpirit of the living God, who ſearcheth the deep things of him.
I ſhall only in concluſion ſum up all, and ſet before your eye a ſmall map of the whole continent of this myſtery, that you may ſee what God is adoing for poore ſinners; the Apoſtle comprehends all in this expreſſion of a myſtery, and a great myſtery, and then laies it out in theſe particulars which are enumerated in this verſe; God manifeſted in fleſh, &c. Here is a chaine of myſteries, the firſt end of it is tyed to Gods heart, and the other end's in glory; in the whole you may take notice of theſe things:
1. The plot and deſigne.
2. The contrivance of it.
3. The way of acting it.
4. The effecting and iſſue of it.
The plot was to ſave ſo many poore ſinners, who lay in the bottome of hell, and had ſo offended God, as that nothing but eternall wrath was their portion; the ſpring of this, and inviſible wheeles from whence it was acted, was Gods eternall love and goodneſſe, that he might diſcover it freely to his creatures, becauſe this deſigne might go on glorious.
It was contrived that the ſame nature which ſinned ſhould ſave, and that the manifeſtation of God ſhould not be untill the time of the ſin, and miſery of the poore creature; and that the riches of love might be ſhowne, wiſdome contrived that God himſelfe in another forme ſhould act out all our ſalvation. Thus God comes to be manifeſted in fleſh, and cals himſelfe Chriſt; takes up our nature, and joynes it to his Godhead to be one perſon, and in that perſon dies, and ſuffers, and ſatisfies himſelfe, and is juſtified as in our ſtead; he himſelfe is made that to us which we were to be made; he makes that perſon for the glory of the tranſaction, a head to Angels and men, and preſents him to the view of theſe bleſſed creatures that they might admire him; and then, as a way to manifeſt it to us, makes a Goſpell which ſhall containe the ſum of all this deſigne, and cauſeth it to be preached and proclaimed to all the world; and becauſe there was nothing in the creatures at all to move him, it is to be preached freely, and that to the Gentiles, to the worſt of ſinners, without exception; and then theſe poore ſinners which have been thus loved, they beleeve on it, entertaine it joyfully, are made one with this perſon thus ſet forth, have all applied to themſelves, and then this perſon, and all theſe ſoules are taken up unto glory together, and enjoy the fulneſſe of God himſelfe; this is the Epitome of the myſtery: but every particular, as well as the whole, is a great myſtery, and paſt the apprehenſion of men and Angels to fathome.
The whole work of Salvation is acted by none other than God himſelfe ſeverall manifeſtations; firſt, in the perſon of Chriſt, and that in ſeverall habits: and then in us, and that in ſeverall condition…; but ſtill it is God acting towards us, and acting us towards him. God comes down from heaven, and acts out his love to us in five various formes, and under divers conſiderations, and as he goes along gathers us into it, and then at laſt goes up againe into glory and carries all us with him; he lets down Chriſt as a platforme of his own love, and makes him act before our eyes all his glory, and then according to the ſeverall out-goings of his love diſcovers him to us, and at laſt wraps us up with Jeſus Chriſt into his own fulneſſe: glory was the end, that was the condition which we were deſigned unto; but God lets out this glory firſt in ſeverall ſparkles, and then contracts them all in himſelfe againe, and receives us up into it; herein lie myſteries like mountaines one upon another, and they reach up to the heavens; not a manifeſtation of God but hath been in a myſtery beyond all the apprehenſions of the whole world; love breaks out in a direct line, but as it goes along, winds up it ſelfe in ſuch a variety of contrary and unthought of diſcoveries, as that it amazeth men and Angels; So that this is the totall, God acting in Chriſt, and he in us, and both received up into his infinite fulneſſe, which is here called glory.
Oh therefore to conclude all, let all your ſpirits be taken up in the admiration of theſe myſteries; what we cannot expreſſe, do you labour to enjoy, take not up your heads and hearts with trifles, ordinary, and low things, when you have ſuch depths of love and wiſdome to ſtudy and enjoy the ſweetneſſe of, thinke nothing worthy of a glance of your eye, or a thought of your heart, but this Great mystery of Godlineſſe. And in all your apprehenſions of the Goſpell wonder not if you ſee not at firſt the glory and beauty of them, you muſt conſider there is a myſtery in every one of them; thinke not in a ſlight and ordinary glance to underſtand divine myſteries, they will take up the moſt ſerious and moſt ſublime thoughts, and ſwallow them up at the very entrance on them.
Get the key of divine myſteries if you will open them exactly, that is, the Spirit of the Lord; ſence and reaſon will never unlock the depths of ſuch myſteries, he which will know the mind of God muſt have his own Spirit to reveale it. Foure things are required to all knowledge: An Eye, an Object, a Medium, and Light, the Object is ſuppoſed.
1. There muſt be an organ or capacity to ſee, though things be never ſo cleare, no man can ſee without an Eye, therefore the naturall man cannot ſee the things of God, becauſe he wants an Eye; you muſt get a ſpirituall eye, a divine judgement; for, whatſoever is received in, is per medium recipientis, your old underſtandings will not ſerve to judge of Goſpell-myſteries.
2. You muſt have a divine light to ſhine on this Object before you can ſee it; Chriſt is in himſelfe out of ſight, and the myſteries of the Goſpell are too far above all the light of nature and reaſon too, and therefore the light of the Spirit muſt be waited on.
3. You muſt have a fit medium to convey this light to your eye, and that is the Word of God in the Scriptures, through that word the Spirit ſhines, and opens the light and beauty of theſe truths to us. Study the Scriptures, wait on the Spirit in them, and you ſhall know the deep things of God; and I may adde this as the laſt, get the power and life of truth in your hearts, and then you will ſoone know the myſtery; get your hearts wrapt up in the life and beauty of truth, and you will ſoone know the meaning of it.
FINIS.
End of the text · Cuthbert Sydenham, The Greatness of the Mystery of Godliness (1654)