The Greatness of the Mystery of Godliness, Sermons · Sermon 7
SERMON VII.
1 TIM. 3.16.
Seene of Angels, &c.
GReat myſteries have great admirers; according as things are in themſelves ſo they are adored. Godlineſſe is the greateſt myſtery that ever was, (it being made up of various workings of the glory of God;) and it hath the greateſt and moſt glorious Creatures for to ſtudy it, even the Angels themſelves. This is one of the particulars whereby the Holy Ghoſt ſets forth the greatneſſe of this myſtery, that it was ſeen of Angels. The two former expreſſions ſet forth this myſtery in its nature, and eſſence, under a twofold conſideration of God, as manifeſted in fleſh, and juſtified in ſpirit: But this ſets it out in regard of the outward effect it had on the higheſt Creatures, it was the object of their admiration; not that this is part of the myſtery it ſelfe, but an expreſſion which the Apoſtle puts in, in the midſt of all, to raiſe our thoughts of it, becauſe Angels did look into it, and adore it; that we may therefore open this, we will conſider,
1. What this myſtery was which Angels ſaw.
2. What is meant by this ſight, or how they may be ſaid to ſee it.
3. How it doth magnifie this myſtery.
For the firſt; the myſtery which is here held out as the object of Angels ſight, is none other than Jeſus Chriſt acting as a Mediatour for poore ſinners, concerning whom all theſe expreſſions are; Chriſt being a viſible God in the world, God manifest in fleſh, a full juſtification for his Elect; all the working of this myſtery was in the perſon of the Lord Jeſus, and he is the ſum and ſubſtance of all; the Apoſtle brings not any thing as a part of this myſtery which was done meerely in God, which lay in his own heart, and were immanent acts of his nature, ſuch as Election, Predeſtination, and the like; but only of the way or contrivance of this as it was acted in the perſon of Jeſus Chriſt, who was God in our fleſh; all theſe things are included, and imployed in this diſcovery; it is Jeſus Chriſt who is the myſtery that was preſented to the eyes of the Angels as the moſt glorious object for their ſight, God as in our nature dying, and ſatisfying, and being juſtified for poore ſinners, this myſtery was ſeen of Angels; that is,
2. (foreign) ſeene, it is not meant of a bare ſight but of a ſight which aſtoniſhed the underſtanding, and takes up the heart, elſe it had been a poore expreſſion to raiſe the glory of this myſtery, that Angels ſaw it; but it was ſo great and wonderfull, that they tooke the greateſt delight to behold it, it was that which they were raviſhed in beholding, as at ſome new and ſtrange object, as we uſe to ſay of ſome wonderfull apparition, it was ſeen by ſuch and ſuch, that is, they were happy to behold it, exceedingly taken with it; therefore the Apoſtle Peter, when he would expreſs the glory of this myſtery, ſaith, the Angels do deſire to looke into them, 1 Pet. 1.12. (foreign) their whole ſpirits were taken up with this; it was to them as the bleſſedeſt ſight that they could ever behold; ſo that the meaning of this, that he was ſeen of Angels is this, that Jeſus Chriſt, who was to act out the peace and comfort of the Saints, was diſcovered to the Angels, and they lookt on him as ſo great a myſtery that they could not look off, but ſtand and admire it. So when Jeſus Chriſt was borne, there was a heavenly hoſt of Angels praiſing, and admiring God for this diſcovery, Luke 2.13, 14. leaping for joy but to bring the news of him to the world, you have no ſuch expreſſions of the joy of all the world beſides, as they tooke but in the ſeeing and manifeſting this great myſtery. But,
3. Well may this be brought in to advance the greatneſſe of this myſtery in our eyes, that it was ſeen of the Angels; Angels who are creatures of the higheſt order, who are of the fineſt make, of the nobleſt ſpirits, who behold the face of God himſelfe, and are taken up with the immediate enjoyments of his fulneſſe; for them to look into this myſtery, as if nothing elſe were worthy of knowledge beſides; as if the face of God himſelf were not ſo ſweet, nor ſo taking, and ſatisfactory, (excuſe the expreſſion) but they muſt ſee this myſtery as the top of their knowledge, and that which went beyond all their other enjoyments; and which is more, this being a deſigne not ſo principally concerning them, they being in it as a far off, and in generall; but being a myſtery of the ſalvation of ſinners, yet that Angels ſhould prefer this to all their ſights, and ſit down viewing this Chriſt before all their own proper happineſſe; how doth it ſwell up the glory of this deſigne? Thus you have the meaning of the words in the generall opened. I ſhall draw up the ſcope of it more particularly in this Doctrine.
Doct. That Jeſus Chriſt in the myſtery of the Goſpell is the object of Angelicall viſion and admiration.
The things of the Goſpell are not common or ſhallow things, but that which the bleſſed Angels have their divine ſpirits taken up in the adoring of. Sight in Scripture is put to expreſſe the inward motions of the affections; Joh. 1.14. We ſaw his glory as of the only begotten Son of God, &c. that is, we were taken with him as with God himſelfe. So Paul uſeth the ſame expreſſion, Gal. 1. He was ſeene of me alſo, (foreign) ſpeaking of that glorious ſight which he had of him, which converted him, and for ever tooke his heart with love to him. So here (ſeen of Angels) that is, Angels beheld the glory of this myſtery, and were taken up with it, as the greateſt joy of their hearts.
For opening this. Seeing the Apoſtle puts ſo much upon it, as to put it in one great expreſſion to open the greatneſſe of the myſtery of Godlineſſe; that it was ſeen of Angels, I ſhall propound theſe things to handle.
1. What ſight the Angels have of the myſtey of the Goſpell.
2. How they come to the knowledge of it.
3. That this is a myſtery, that Angels ſhould come to ſee this Chriſt.
4. VVhat is in this myſtery, that ſhould ſo affect them.
For the firſt. Angels being creatures of a ſpirituall Nature, are vaſt in knowledge, they having no bodyes to cloud their apprehenſions, but are purae intelligentiae, ſee things nakedly, as they lye in themſelves, yet their knowledge is imperfect, being creatures, they know not all things which God knows, though they know all that is made. Now for their ſight of Chriſt in the myſtery of the Goſpell; doubtleſſe they ſee much into it; for they are ſaid to bring the firſt newes of it, to wait on Chriſt in this myſtery, to comfort him in his ſufferings, to adminiſter cordials to him, in theſe fainting fits of his paſſion; they ſate in the Grave to informe the women and his Diſciples, concerning his Reſurrection; when he aſcends up to Heaven, they come to the men of Iudea and Ieruſalem, and aske them, Why gaze yee here? Chriſt is taken up into Heaven; and they ſpake further of his ſecond comming; He ſhall come againe, as you have ſeen him goe up. So that Angels now know much of the myſtery of Jeſus Chriſt: They which have followed Chriſt from ſtep to ſtep, from the birth to the grave, from the grave to Heaven, muſt needs be acquainted much with theſe things, and not only a bare Hiſtoricall knowledge, but a knowledge of the myſtery of it. Only they ſee it not as a myſtery in them. There is the difference of Saints ſight of Chriſt, it is as acting all for them, and as a myſtery within them; but not ſo with Angels, though yet they have ſome concernments in it, for they ſtand by this Chriſt, he is a head to them alſo. But this will be more diſcovered in the ſecond thing.
2. How doe the Angels come to know this myſtery, whether it be naturall to them, as ſuch creatures, or whether it be conveyed to them by ſome other meanes. Some thinke that God did diſcover a modell of this myſtery, and gave a glimps of it to all the Angels, at their firſt creation, and ſhewed them who muſt be their head, and thorough whom he would act all his mind, even Jeſus Chriſt, as in our Nature, which, when the reprobated Angels ſaw, they could not indure to come under that myſtery, or ſubmit to Jeſus Chriſt; they liked not the ſight, and ſo fell, and are now Devils for ever; but the Elect Angels (of whom we ſpeak) delighted in the ſight of this myſtery, and ſubmitted to the hint of this diſcovery, and ſo ſtood by Chriſt, and he was made a head to them, and they ſubſiſt ſtill in him. But whether that be ſo or no, this ſeems to be cleer, that this myſtery in Jeſus Chriſt, Angels had not the knowledge of it by their naturall being, but as they had it by revelation; for this myſtery the Apoſtle profeſſeth, Eph. 3 It was hid in God himſelfe, kept ſecret in his owne breaſt, manifeſted to none out of God, before he was pleaſed in time to reveale it; they might ſee ſome probabilities of it, have ſome gueſſes by ſeeing of God's heart, that he was big with ſome rich deſign towards the creatures, but the myſtery was hid in God; what it would be, and in what manner they could not tell, but by revelation, though they ſaw God face to face, yet they could not ſee this myſtery in God's Nature; for it lay in his decrees and councels, which the Angels know not, and it was a deſign from eternity, before the Angels were acted and contrived in God, yet this muſt be granted, that they had a manifeſtation of Chriſt, as to that which concerned themſelves, as he was their head, and as they ſtood in Heaven by him; but as the tranſactions of it concerned us ſinners with the myſterie of it (which is properly the myſterie of the Goſpell;) they knew not but by degrees, as it was acted, and are ſtill capable of increaſe. When God had broken his mind, opened his councels, in that firſt promiſe made to Adam, in renewing of the Covenant with Abraham, in the types and ceremonies of the Law, by all the Prophets; ſo they gathered out the meanes of it, and they got more by the birth of Chriſt, by his miniſtry; but there be two great waies, by which Angels come to ſee much of the myſtery of Chriſt in the Goſpell.
1. By ſeeing the perſon of Chriſt.
2. By the Church, and the manifeſtations of Chriſt to them.
For the firſt; beſides what they have ſeen in the action of Chriſt in this world, (formerly ſpoken of) which yet gave them abundance of inſight unto this myſtery, for they firſt preached the Goſpell with joy and gladneſs to the world. Luk. 2.
They were the firſt Miniſters of the Goſpell, in the affirmative, that Chriſt was come, they preached more of Chriſt, then all the Prophets did, and with greater joy, they were in a multitude together, praiſing God, and ſaying, peace on earth, &c.
But beſides that, the now ſeeing Chriſts perſon in Hea…n, as glorified, and he being the expreſſe image of the Father, that which expreſſeth all his heart, and opens all his cabinets, upon whom, all the glory of God to man is acted, the Angels cannot, but by beholding Chriſt in this conſideration, know much of the Goſpell from him, Chriſt being the Epitome, and ſumme of this myſterie; but yet,
2. The great knowledge, Angels get in theſe myſteries, is from the Church, from the diſcoveries of Chriſt to the Saints. That place of the Apoſtle, deſerves to be opened to this purpoſe. Eph. 3.1, 2. where it is ſaid, that one intent of preaching the Goſpell is, that Principalities and powers, (names given to Angels) might know by the Church, the manifold wiſdome of God. The Apoſtle had before magnified the preaching of Chriſt, as the opening of the greateſt myſterie, that ever was to be revealed, and to ſet it forth, he ſaith, firſt, that it was kept hid from Ages and Generations of men, and …id in God, laid up as the great ſecret of Gods heart.
2. He ſaith, that the Angels come to get their knowledge of it from the Church; the oppoſition is this, that as it was hid from ages of men, from the beginning of the world, ſo it was alſo hid from the Angels; and as men have the knowledge of it by the preaching of it, ſo have Angels; only the Church hath firſt, they at ſecond hand. The Church is the great ſubject on which all this is to be acted, it is that which concernes them, they are folded up in it, it is a myſterie in them, as none have been privie to the firſt contrivance of this myſterie, but theſe three which bare witneſſe to it, the Father, the Word, and the Spirit; ſo none have the manifeſtations of it, ſo glorious as the Saints who are the ſubjects of it: The manifeſtations and openings of the myſterie of the Goſpell, are not properly in Heaven, but in the Church, therefore the meeting of the Saints are called Heavenly places, becauſe there Chriſt makes his Heaven; and though the Angels ſee the myſtery of it, as Chriſt hath acted it by himſelfe, and in his own perſon; yet they cannot ſee it as it is acted on the hearts of the Saints, which is a new myſtery, therefore it is called a diſcovery, of the manifold wiſdome of God; and the apoſtle ſaith, Col. 1.27. That the riches of the glory of this myſtery, is Chriſt in us. There is a depth in this myſterie, and ſuch manifold actings of the infinite wiſdome of God, that it is impoſſible for men or Angels to know it all at once. It was ſo vaſt, that God himſelfe was faine to open it by degrees, to act it in parts, by manifold, and divers actings of his wiſdome: And all this to the Church. If a man will know the myſtery of ſuch an Art, he muſt goe to ſchoole where that Art is taught. The great things of Chriſt are taught in the Church, Chriſt reveales that there, which he doth no where elſe; if Angels will ſee into the depth of this myſterie, they muſt goe to ſchool as it were unto the Church. When a company of poor Saints are together, Chriſt ſtands in the midſt of them, comes downe by the ſpirit, makes a throne, brings to light, glories that were prepared for them, before Angels had a being, kept warm, as it were in Gods heart all this while. It is ſaid, in (1 Cor. 2.) None knowes the things of God, ſave the ſpirit, he only ſearcheth theſe deep things of God, none excluſively, no not Angels. Now the ſpirit is only promiſed to the Church, and hath his offices on purpoſe in relation to the Church, and herein lies the exceeding glory of God, that he will diſcover ſuch a myſtery to his poor creature man, which he will make his higheſt creatures admire.
Thus you ſee how Angels get their knowledge by the Church. When Chriſt is preached, and his glory laid forth, and ſoules are taken into it as it were, why Angels come down, and liſten, hold their ſpirituall eares unto the whiſperings of the Spirit in the Goſpell to us; and yet you muſt not underſtand it as if the knowledge they got by the Church were meerly a deduction of concluſions from principles, but when they heare and ſee the Spirit ſpeaking to the Churches, and opening theſe eternall glories of God in Chriſt, they ſee intuitively into it, as we ſee when beames of the Sun on a ſudden breake out on the world, they are exceeding quick, and take it as by revelation; they catch up, as it were, the words that are ſpoken to us, and before they come to our eare they are in their hearts; for they being ſpirits know the meaning of the Spirit as ſoone as ever it is but revealed; neither is it to be underſtood as if they had no knowledge of Chriſt without the Church; for they knew Chriſt before the Church, and preached Chriſt unto them; but it is meant of the degrees and encreaſe of their knowledge in theſe myſteries, the depth of them is laid out before them in the Church; becauſe the myſtery of Chriſt concerned man, it was firſt revealed to him after his fall, though but very darkly, and unto none elſe; and ſo now in the diſcovery of it in the perfection of it there be ſome things that God reveales to none, but thoſe who are the ſubjects of it; As we know not the nature of Angels, nor their condition, though we know Chriſt, becauſe it concernes us more peculiarly: neither do Angels know all that Chriſt doth, and will reveale to his Saints. There is in the things of the Goſpell the things themſelves in the generall nature and uſe of them, and the glory, and depth, the myſtery and fulneſſe of them; the firſt Angels knew long ſince that God ſhould come in our fleſh, and procure peace, and that he was juſtified in the ſpirit, and will ſave ſoules; but the depth of this myſtery, the riches of the Glory of it, the ſeverall myſteries contained in it, they doe not know, but as it is opened to them, and that by the Church; for herein God ſhewes, as his prerogative, ſo his diſtinguiſhing love, that ſome choice and bleſſed things of Chriſt, ſhall never be manifeſted out of God's heart, but to the Saints firſt, and none ſhall know them, but by him, in converſe with them. As the myſtery of Chriſt to the Saints, is a peculiar deſign, ſo they ſhall have the peculiar diſcoveries of it, and others by them. And the manner whereby they know things, by the ſpirituall ſpecies, wherein they are manifeſted, and by the ſeeing of that glory which ſhines on them in their manifeſtation.
3. This may well be put in as a myſtery among the reſt, that God thus diſcovered, is ſeen of Angels; for it was a new deſign, that was carried on in the moſt unviſibleſt way that could be; It being a myſterie ſo remote from their particular natures, they having no need of ſuch a diſcoverie, and that God ſhould act a thing unknown unto theſe high creatures, not diſcover unto them but at ſecond hand as it were, that the greateſt deſign of God, ſhould be hid from theſe creatures, which lay in his owne boſome as it were, for ſo long a time; this is the myſterie which the expreſſion ſeemes to imply. (Seene of Angels) And then when God had acted it, and laid out his glory in it, he preſents it as a ſight of glory to the Angels, that they might ſee and admire at what God had been doing all this while; this comes nigheſt the meaning, God hid it from them, untill he had ſet up Jeſus Chriſt in ſtate and glory, and then ſhewes him in a myſterie to his Angels, that they might fall downe before him, and ſee the unſpeakable wiſdome of God.
To this alludes that phraſe, Heb. 1.6. When he brings in the firſt borne into the world, he ſaith, let all the Angels worſhip him; God ſhews the Angels this firſt begotten of his love and wiſdome, and they worſhip him.
As Nebuchadnezzar, to ſhew his ſtate and glory, ſet up an image, that all his Subjects muſt bow downe before: So did the great God make an image of himſelfe in Jeſus Chriſt, by whom he acted the greateſt deſignes of his heart, and ſet it before the Angels to adore; but,
4. Let us ſee what this myſterie containes, that it ſhould thus affect the Angels; why, if it were nothing elſe but the manner of its acting, it were enough even to fill them with admiration, that God himſelfe ſhould come and aſſume fleſh, and be one with it, taking the forme of a ſervant, emptying his glory as it were, and making himſelfe of no reputation. This cannot but aſtoniſh the higheſt apprehenſions, meanes to do, the very outſide intimates that this is a depth that cannot be ſounded. It is a myſtery of unſearchable riches, Eph. 3. In this diſpenſation there are all the riches of the great God contained; It is a way which God hath found out to bring the poore creature into the boſome of all his treaſures.
It is a myſtery in which all the decrees, and purpoſes, and thoughts of the heart of God himſelfe are acted, in which the manifold wiſdome of God is moſt opened; whatever he hath been acting in all the world hath been but in reference to this, to ſet it forth; the choiſeſt love in the utmoſt act, in the greateſt variety, at the extreameſt diſadvantages, is manifeſted here; and as it hath been a caſting, and contriving in God from eternity, ſo it will be acting to eternity, and there will be no end of it, new wonders of glory will be brought forth through it the longer it is look'd into.
And for what concernes their particular, they may well wonder at what God is about in this, when he paſſeth by the moſt glorious of all the creation, and acts out the brighteſt of his glory on poore ſinners, and takes them up to an oneneſſe with himſelfe, and advanceth them with Chriſt far above principalities and powers, when they ſee ſuch a deſigne towards thoſe ſo far below them, and which had never been ſo nigh God as themſelves; when fleſh ſhall be ſet down at Gods right hand, and exalted above all the Glory of the Creation, and by that to let out eternall love, to manifeſt infinite treaſures of glory; and all this over and above, and beſides what God hath to beſtow on them; how can the Angels chooſe but look about them at ſuch a ſight? But no more for the opening of it; we had need now to apply this, and reflect on our ſelves.
Ʋſe 1. Is to ſhame all our hearts that we are no more affected with Chriſt, and the myſteries of the Goſpell; who can ſay that ever they ſaw this myſtery with admiration? it is rather a myſtery in this regard to us, that we ſee little of it that takes our hearts; Shall Angels ſee this myſtery, and be ſo taken with it, and not we? It concernes not them ſo particularly, they are not wrapt up in it, yet are exceedingly longing for to know it; yea, cannot be content with a bare ſight of it, but pry into it; Oh hearts that the Sons of men have, that magnifie no more this great myſtery! God is come downe among us in a myſtery of mercy, riches, love, glory, wiſdome, come to let out a fulneſſe of all this on our hearts. And this is preached in the Goſpell, and yet who looks into it? how few hearts are but ordinarily taken with it? who ſearcheth into it as to the bleſſedeſt Cabinet in the world? Chriſt is not as much eſteemed as ſwine, it is ſad to ſay it; men reſpect toyes, notions, any thing before it; conſider ſinner, doſt thou make little of that which hath taken up the heart of the great God from eternity, on which he hath ſet the higheſt deſigne of his owne glory, which Angels, creatures of ſurpaſſing glory, thinke it their happineſſe but to ſee, as it were, though they enjoy not? Oh how unworthy art thou ever to have a glimpſe of it! Angels behold the face of God immediately, want nothing, are filled with immortall glory, yet they come down to the Church to heare the manifeſtations of this myſtery, the openings of this Chriſt: They think they are not happy enough in heaven, but muſt know what Saints enjoy of this Chriſt, as if it were a glory above their attainments. There be two expreſſions to this purpoſe which the Apoſtle makes uſe of in Peter, 1 Pet. 1.12. That the Angels deſire to look into the things of the Goſpell; the word for deſire ſignifies the utmoſt coveting, or longing after a thing which a man cannot be without; Chriſt is ſo ſweet and bleſſed an object, and the Goſpell ſo filled with the glory of God, that theſe bleſſed creatures cannot containe without ſeeing of him; their pure ſpirits would faine be in the boſome of them, and leave their heavenly glory but to converſe with Saints about the myſtery of God in Chriſt: So the other word intimateth, they deſire to looke into them, (foreign) the word ſignifies bowing down, to pry heedfully and narrowly into a thing. It is uſed for the Diſciples ſtooping down and looking into Chriſts Sepulchre, Joh. 20. (foreign) the poore diſciples did not more heedfully look into Chriſts grave, to behold their Saviour, than Angels do to ſee Chriſt in the Goſpell. So you have it typified of them, Exod. 25. the Cherubims were made looking down towards the mercy-ſeat, ſhewing how Angels ſhould deſire to peepe into Chriſts heart, where the ſeat of mercy is, as if they longed to have one glimpſe on them; Oh bluſh you hearts which have made ſo light of the concernments of the Goſpell!
Uſe 2. How happy are you who have had under the Goſpell any manifeſtations of Chriſt, any diſcovery of this myſtery to your hearts; bleſſed are your eyes for they ſee, and your eares for they heare; you have ſeen that which never eye ſaw which is naturall, and what the pureſt ſpirits ſee and wonder at; Angels envy not your happineſſe, but they vaile to your glory, they are not your corrivals but admirers; you have theſe ſights laid before you, that Angels would leave their habitations above but to ſee; ſuch dainties ſpread before you to eat, which Angels every day long for; certainly Saints are kept very high, that theſe bleſſed ſpirits long to feed with them, the leavings of your enjoyments they take up. Oh hath God diſcovered his love to thee in Chriſt, given thee a ſight of his face in Chriſt, juſtified and ſanctified thee in him; he hath done that for thee that Angels wonder at; know thy own happineſſe, pry into thy priviledges: And if thou canſt not wonder enough thy ſelfe, take in Angels to bleſſe, and praiſe, and admire with thee, they deſire no better employment; theſe celeſtiall, Seraphicall ſpirits love to ſing the tune of the Goſpell moſt, they do ſervice to the Church, adminiſter to them, and all their waies, as it were, is to heare ſomething of Chriſt among, and to know more of this myſtery by them.
Uſe 3. Let your whole hearts be laid out in the ſtudying of the myſteries of the Goſpell, there muſt needs be ſome rich jewels in it of unſpeakable worth, that God makes Angels to dig for, and above all things labour to ſee the myſtery; content not thy ſelfe with any bare Hiſtoricall knowledge, or outward apprehenſions of it, but ſtrive to be in the boſome of the injoyments of them, and let no ſight ſatisfie thee, but what is raiſing and aſtoniſhing thy heart; this ſets out the worth of Chriſt, that he was ſeen of Angels; what, barely preſented to their ſight? no, they ſaw him with delight, with joy, they were rapt up above themſelves, to ſee ſuch a glorious object.
Conſider it is a myſtery, wherein your happineſſe is included, your joyes, and comforts, and all your concernments lie in it as in ſo many folds. All the wiſdome and love of God is laid out in reference to the making of you happie; the Angels are but in it ſecondarily, as Chriſt is their head, that benefit they get by it, which is a high advancement, but Chriſts heart is particularly opened to you, and all his riches made over to you; and if you will not get to ſee much of Chriſt for your ſelves, to adde to your owne joy, why get Chriſt opened to you, for the Angels ſake, that they may know more of Chriſt by thee.