EXTRACTS

FROM

THE WORKS

OF

RICHARD SIBS, D.D.

Master of Katherine-Hall in Cambridge, and some time Preacher of Gray's Inn.

SOME ACCOUNT OF HIS LIFE.

 

THE LIFE

OF

DR. RICHARD SIBS.

 

            RICHARD SIBS was born upon the borders of Suf­folk, near Sudbury, and being trained, up at school, when he was grown ready for the university, was sent to Cambridge, in 1595, and was admitted into St. John's College; where he so profited in learning, and approved himself by his blameless conversation, that he was pro­moted from one degree to another in the College; being chosen first Scholar, and then Fellow of that house. He also took all the degrees of the university, with general approbation and applause. It pleased God to convert him by the ministry of Mr. Paul Baines, whilst he was lecturer at St. Andrew's, in Cambridge. And when Mr. Sibs had been Master of Arts some while, he entered into the ministry, and shortly after was chosen lecturer himself at Trinity church, in Cambridge. To whose ministry, besides the townsmen, many scholars resorted, so that he became a worthy instrument of be-getting sons and daughters unto God; as also of edifying and building up of others.

            About the year 1625, or 1626, he was chosen Master of Katherine Hall in Cambridge, in the government whereof he continued till his dying day; and like a faithful governor, he was always very careful to procure and advance the good of that little house. For he pro-cured good means and maintenance by his interest in many worthy persons, for the enlargement of the col­lege; and was a means of establishing learned and reli­gious Fellows there; insomuch that in his time it proved a very famous society for piety and learning, both as to Fellows and Scholars.

But before this, about the year 1618, he was chosen Preacher at Gray's Inn; where his ministry found such general approbation and acceptance, that besides the learned lawyers of the house, many noble personages, and many of the gentry and citizens resorted to hear him, and many had reason to bless God for the benefit which they received by him.

            His learning was mixed with much humility, whereby he was always ready to undervalue his own labors; though others judged them to breathe spirit and life, to be strong of heaven, speaking with authority and power to men's consciences. His care in the course of his ministry was to lay a good foundation in the heads and hearts of his hearers. And though he was a wise master-builder, and that in one of the most eminent auditories for learning and piety, that was in the land; yet, accord­ing to the grace which was given to him, (which was indeed like that of Elisha, in regard of the other pro­phets, the elder brother's privilege, a double portion) he was still taking all occasions to preach on the funda­mentals to them, and amongst the rest, on the incarna­tion of the Son of God.’ And preaching at several times, and by occasion of so rnriiy several texts of Scripture concerning this subject, there is scarce any one of those incomparable benefits which accrue to. us thereby, nor any of those holy impressions, which the meditation thereof ought to work in our hearts, which was not by him sweetly unfolded.

            Indeed he was thoroughly studied in the Holy Scrip­tures, which made him a man of GOD, " perfect, thronghly furnished unto every good work;" and as became a faithful steward of the manifold grace of GOD, he endeavored to teach others the whole counsel of GOD, and to store them with the knowledge of God's will, in all wisdom and spiritual understanding.

            He was a man that enjoyed much communion with GOD, " walking in all the laws of God blameless;" and, like John the Baptist, was " s a burning and shining light," wasting and spending himself to enlighten others. He was upon all occasions very charitable, drawing forth not only his purse in relieving, but his very bowels in commiserating the wants and necessities of the poor members of CHRIST. He used sometimes in the summer-time to go abroad to the houses of some worthy person-ages, where he was an instrument of much good; not only by his private labors, but by his prudent counsel and advice, that upon every occasion he was ready to minister unto them. And thus having done his work on earth, he went to receive his wages in heaven, peaceably and comfortably resigning up his spirit unto GOD, in the year 1635, and in the 58th_._ year of his age.

 

 

THE

FOUNTAIN OPENED;

THE MYSTERY OF GODLINESS

REVEAL ED.
1 TIMOTHY III. 16.

 

            And without controversy, great is the mystery of godli­ness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, be­lieved on in the world, received up to glory.

            THERE are two things that God values more than all the world besides; the church, and the truth: the church, that is, the pillar and ground of truth, as it is in the foregoing verse: the truth of religion, that is, the seed of the church. Now, the blessed apostle St. Paul, being to furnish his scholar Timothy for the ministerial office, does it from two grounds especially; 1. From the dignity of the church, which he was to instruct and converse in; and, 2. From the excellency of the mysteries of the gospel, that saving truth. Hereupon he does seriously exhort Timothy to take heed how he conversed in the church of GOD, in teaching the truth of God.

            The church of God is the house of GOD, a company of' people that God cares for more than for all mankind besides; for whom the world stands; for whom all things are; " It is the church of the living GOD, the pillar and ground of truth." And for the truth of GOD, that must be taught in this church, that is so excellent a thing, that we see, the blessed apostle here uses lofty expressions concerning it. As the matter is high and great, so the apostle has expressions suitable. A full heart breeds full expressions. As no man went beyond St. Paul in the deep sense of his own unworthiness, and of his state by nature; so there was no man reached higher in large and rich thoughts and expressions of the excellency of CHRIST, and the good things we have by him: as we see here, in setting forth the excellency of the ministerial calling. Being to deal with God's truth towards God's people, he sets forth evangelical truth gloriously; " With-out controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up to glory."

In these words there is a preface, and then a particular explication; there is the fountain, and the streams issuing from it; the root and the branches; there is, as it were, a porch to this great house. Great buildings have fair entrances; so this glorious description of the mysteries of the gospel has this fair porch and entry to it: without controversy, great is the mystery of godliness. Then the fabric itself is parcelled out in these six particu­lars: 1. God was manifest in the flesh, 2. Justified in the spirit, 3. Seen of angels, 4. Preached unto the Gentiles, 5. Believed on in the world, 6. Received up to glory.

            First, for the preface, whereby the apostle makes way to raise up the spirit of Timothy (and in him us,) unto a reverent and holy attending to the blessed mysteries that follow: without controversy, great is the mystery of godliness. In this preface there is observable, 1.. The thing itself, godliness. 2. The description of it, it is a mystery. 3. That it is a great mystery. 4. That it is so without all controversy. There are none that ever felt the power of godliness, but they have confessed it to be a great mystery.

            To observe somewhat from each of these, I shall begin with GODLINESS. Godliness is either the principles of the Christian religion, or the inward disposition of the soul towards them: the inward holy affection of the soul; the word implieth both. For godliness is not only the naked principles of religion; but likewise the Christian affec­tion; the inward bent of the soul; suitable to Divine principles; a godly disposition, carrying us to godly truths. To prove that godliness includes the truths them-selves, I need go no further than the connection: in the last words of the former verse, the church is called the pillar and ground of truth; and then it follows, With-out controversy, great is the mystery (he does not say of truth, but) of godliness; instead of truth he says godli­ness. The same word implies the truths themselves, and the disposition of the soul towards them; to show that both must always go together. Wheresoever Christian truth is known, as it should be, there is a supernatural light. It is not only a godly truth in itself, but it is embraced with godly affections. These blessed truths of the gospel require and breed a godly disposition; the end of them is godliness; they frame the soul to it.

            Bengelius and many others adopt a different reading of this passage, thus: " That you may know how you oughtest to behave thyself in the house of GOD, which is the church of the living God. The mystery of godliness is the pillar and ground of truth, and confessedly a great thing:" which reading is approved by Witsius, ’Whitby, Doddridge, Wesley, and many other eminent com­mentators.. According to this interpretation, by the mystery of god­liness we are to understand that wonderful and sublime doctrine which is revealed in the gospel, and immediately specified in six articles, which sum up the whole economy of CHRIST upon earth.

            Hence we may fetch a rule of discerning when we arc godly, or what makes a true Christian. When a mars nakedly believes the grounds of Divine truth, the articles of the faith, does that make him a true Christian? No; but when these truths breed and work godliness. For, religion is a truth according to godliness, riot according to speculation only, and notion. Wheresoever these funda­mental truths are embraced, there is godliness with them. A man cannot embrace religion in truth, but he must be godly. A man knows no more of CHRIST and Divine things, than he values, esteems, and affects them, and brings the whole inward man into a frame to be like them. If these things work not godliness, a man has but a human knowledge of Divine things; if they carry not the soul to trust in GOD, to hope in GOD, to fear GOD, to love him, and to obey him; that man is not a true Christian.

            Religious, evangelical truth,. is wisdom; and wisdom is a knowledge of things directing to practice. A man is a wise man when he knows so as to practice what he knows. The gospel is a Divine wisdom, teaching prac­tice as well as knowledge. Therefore, he that is godly believeth aright, and practiceth aright. He that believes ill can never live well; for he has no foundation. And he that lives ill, though he believe well, shall be damned. Therefore a Christian has godly principles out of the gospel, and a godly carriage suitable to those principles. And indeed there is a force in the principles of godli­ness, (from God's love in CHRIST,) to stir up to godliness. The soul that apprehends God's truth aright cannot but be godly. Can a man know God's love in CHRIST incarnate, and CHRIST's suffering for us, and his sitting at the right hand of God for us, the infinite love of God in CHRIST, and not be carried in affection back to God again, in love, joy, and true affiance? It cannot be. Therefore, it is- not a cold, naked apprehension, but a spiritual knowledge, when the soul is stirred up to a suitable dis­position and carriage, that makes godliness.

            Now this godliness is a MYSTER. 1. The word sig­nifies a hidden thing; it comes from the Greek word Mho, which means to shut or stop the mouth from divulging. The heathen had their mysteries among them in their temples, which they were prohibited from dies covering. Therefore there was an image before the temple, with his finger before his mouth, skewing that they must be silent in the discovery of hidden mysteries. But the gospel is called a mystery, not so much that it it secret, but that it was so before it was revealed. 2. That is called a mystery in the Scripture, the reasons of which are hid. So the calling of the Jews is called a mystery, though the thing be revealed; yet, that God should be so wondrously merciful to them, that is the mystery. When we cannot search into the depth of a thing, though the thing itself be discovered, that is a mystery. 3. A mystery in Scripture is taken for a truth hid under some outward symbol. Marriage is a mystery, because it con­veys the hidden spiritual marriage between CHRIST and his church. The sacraments are mysteries; because in the one, under bread and wine, there are conveyed to us the benefits of CHRIST's body broken, and his blood shed; and in the other, under water, a visible outward thing, there is signified an inward cleansing.

            In a word, the whole Christian religion is nothing but a continued mystery, a chaining together of mystery ' A doctrine or truth which could not be discovered without supernatural revelation; or which had been long concealed, and when revealed was difficult to be believed through the prejudices of men, is frequently termed a mystery in the Scriptures: thus, that the gospel should be preached to the Gentiles, and that they should be saved by faith in it, without obedience to the law of Øloses, is called a mystery, Rom. 11:25, 16: 25, Eph. 3: 4-6, Col. 1: 26, 27: and that not so much because, "the reasons of it are hid," as Dr. Sibs observes, as because it has been, in a great measure, concealed from former ages of the church, and when revealed to and by the apostles, was Oat received by the sews, through their deep prejudices upon mystery. And the particular branches are called mysteries; as the union between CHRIST and the church is so called. But the whole gospel is here meant; as CHRIST says, Mark 4: "The mystery of the kingdom of God;" that is, the description of the gospel. For what is the gospel? The mystery of God's kingdom, of CHRIST's kingdom; a mystery, discovering how CHRIST reigns in his church; and a mystery of bringing us to that heavenly kingdom. So then, the whole evangelical truth is a mystery, and that for these reasons:

            First, It is a mystery, because it was hid from all men) till God brought it out of his own bosom; first, to Adam in paradise, after the full, afterward to the Jews, and, in CHRIST's time, more fully to Jews and Gentiles. It was hid in the breast of God; it was not a thing framed by angels or men. After man was fallen into that cursed state, this design of saving man by CHRIST came not into the head of any creature. The thought of satisfying justice by infinite mercy; of sending CHRIST to die, that justice might be no loser, could arise in no other breast but God's. CHRIST bought it out of the bosom of his Father; " No man has seen God at any time; CHRIST, the only begotten Son, in the bosom of the Father," he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed seed, Gen. 3: if God himself had not discovered it? Therefore, this re­conciling of justice and mercy is a mystery of heavenly wisdom. Again: it is a mystery, because, when it was revealed, it was revealed but to few. It was revealed at first only to the Jews, it was wrapped in ceremonies and types, and in general promises, to them; it was quite hid from most part of the world. Again: when CHRIST came; and it was discovered to the Gentiles, yet it is a mystery even in the church, to carnal men that hear the gospel, and do not understand it; that have the veil over their hearts: it is "hid to them that perish," though it benever so open of itself to those that believe. In the fourth place, it is a mystery, because though we see some part of it, yet we see not the whole gospel; we see not all, nor wholly; " We see but in part, and know but in part:" so it is a mystery in regard of the full accomplishment. Yea, and in the next place, it is a mystery in regard of what we do not now, but shall hereafter know. How do we know Divine truths now? In the mirror of the word and sacraments. We know not CHRIST by sight; that manner of knowledge is reserved for heaven. Here, we know only, as it were, in a kind of mystery; we see Divine things wrapped up in the mirror of the word and the mysteries of the sacraments. Indeed, this, compara­tively to the Jewish church, is to see the face of God in CHRIST; a clear sight: but, compared to what we shall have, it is to see in a glass, or mirror. If we look back, it is a clear sight; if we look forward, it is a sight as it were in a mystery. Even that little we do know, we do not know it as we shall know it in heaven.

            But is the doctrine of the gospel itself only a mystery? No: all the graces are mysteries, every grace. There is a mystery in faith. Is it not a mystery, that the earthly soul of man should be carried above itself, to believe supernatural truths, and to depend upon what it sees not? That a man should be as a rock, to stand immovable in the midst of a storm, is a mystery. That the soul should be turned universally another way; that the judgment and affections should be turned backward; that he that was proud before, should now be humble; that he that was ambitious before, should now despise the world; that he who was given to his lusts and vanities before, should now be serious and heavenly-minded; is a mystery indeed. It was a riddle to Nicodcm pis, (as wise. as he was,) when our blessed Savior spoke to him of the new birth, that a man should be wholly changed, and new-moulded; that a man slit uld be the same and not the same; the same man for soul and body, yet not the same in regard of a supernatural life put into him,, carrying him another way, leading him in another manner, by other rules, as much different from other men, as a man differs from a beast. A strange mystery, that raised' a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes and varieties; to have a mind immovable when he is cast and tossed up and down in the world, is a mystery: therefore St. Paul says, Philip. 4: 12, " I have entered into religion," as it were, " I have consecrated myself," the word is won­drously significant: " I have learned this mystery, to be content. I can want, and I can abound, I can do all through CHRIST that strengtheneth me." Therefore the apostle in the text teaches, that not only Divine truths are a mystery, " Great is the mystery of godliness;" but he insists on particular graces; " preached to the Gen-tiles, believed on in the world:" these are mysteries.

            In CHRIST all is mystery; two natures, God and man, in one person; mortal and immortal; greatness and base­ness; infiniteness and finiteness, in one person. The church itself is a mystical thing. For under baseness, under the scorn of the world, what is hid? A glorious people. What is the church? A company of men that are in the world, without glory, without comeliness and beauty; yet, notwithstanding, they have life in the root. " Our life is hid with CHRIST in GOD," Col. 3: 3. The church has a life, but it is a hidden life; a life under death. They seem to the world to die, but they are alive. This is excellently followed by St. Paul, " As dying, and yet we live; as poor, yet making many rich,'.' 2 Cor. 6: 1O. A strange kind of people; poor and rich; living and dying; glorious and base; yet this is the state of the church in this world. They are an excellent people, but they are veiled under infirmities of their own, and the disgraces and persecutions of the world. So we see both the doctrine itself, and the graces of the gospel, and the Head of the church, and the church itself, are nothing but mysteries.

            Is it so, that religion is a mystery? Then first of all, do not wonder that it is not known in the world; and that it is not only not known, but persecuted, and hated. Alas! it is a hidden thing; men know not the excellency of it. As great men's sons, in a foreign country, find not entertainment answerable to their worth; so these Divine truths find little acceptance in the world, because they are mysteries; not only mysteries in the tenet, but in the practice; therefore the practice finds such oppo­sition in the world: " Father, forgive them," says our blessed Savior, " they know not what they do." The world knows not what they do when they persecute religion and religious persons. The church is a mystical thing, and religion is a mystery; it is hid from them. Again, if it be a mystery, then it should teach us to carry ourselves suitably to it. Even the heathens carried them-selves reverently in their mysteries. Let us carry our-selves reverently toward the truth of God; towards all truths, though they be never so contrary to our reason; though they are mysteries altogether above nature. There are some seeds. of the law in nature, but there are no seeds of the gospel in nature; therefore we should come to it with a great deal of reverence. St. Paul teacheth us an excellent lesson, Rom. 11: 33. When he entered into a depth that he could not fathom, does he cavil at it? No: he cries, "Oh, the depth! oh, the depth!" So in all the truths of GOD, when we cannot compre­hend them, let us with silence reverence them, and say with him, " Oh, the depth!" Divine things are myste­ries, the sacraments are mysteries; let us carry ourselves towards them with reverence.

            Those that come with common affections, and a common carriage to holy things, profane them. We pro­fane the sacrament, if we take the bread and wine as a common feast. As St. Paul says, " You discern not the Lord's body," 1 Cor. 11: 29. We profane mysteries, when we discern not. Beasts and beast-like men discern not the relation of things; that these outward elements have reference to great matters, to the body and blood of CHRIST. They do not discern them from common bread and wine, though they be used to raise up our souls to the bread of life. So likewise, when we come to the Word of GOD, and look not to our feet, but come to the church, as if we went to some common place, without prayer, without preparation, this is to come profanely. When we come to converse with GOD, we must not come with common affections; we must carry ourselves holily in holy business, or else we offer to God strange fire. It is a shame for us in religious duties, not to labor to bring suitable dispositions. It is a matter of that con-sequence, that life and death depend upon it. You know what St. Paul says, 1 Cor. 11: 3O, " For this very cause, some are sick and weak, and some sleep," some die: why? for coming with common affections, for " not dis­cerning the Lord's body,' for not examining ourselves, for not having answerable dispositions to the greatness of the mysteries we go about.

            Again, are these things mysteries, great mysteries? Let us bless GOD, that has revealed them, for the glo­rious gospel. Oh, how does St. Paul, in every epistle, stir up people to be thankful for these mysteries? What cause have the Gentiles, that were in the shadow of death before, to he thankful to God? What kind of nation were we in Julius Csar's time? As barbarous as the West Indians: the Canibals were as good as we. We that were so before, not only to be civilized by the gospel, but to have the means of salvation discovered, what cause have we to be enlarged in thankfulness? And shall we show our thankfulness in provoking his majesty? There is nothing in the world that is a ground of such thankfulness as the glorious gospel; that brings such glorious things as it doth. Are there not thousands that sit in darkness? The Romish church, is it not under the mystery of iniquity? And that we should have the glorious mysteries of the gospel revealed to us; that the veil should be taken off, and we should see the face of God in CHRIST; what a matter of thankfulness is it to all that ever felt comfort by it?

            Again, it is a mystery: therefore it should teach us likewise, not to think to search into it merely by strength of wit, and study of books, and all human helps that can be: it must be unveiled by God himself, by his Spirit. If we set upon this mystery only with wits and parts of our own, then what our wits cannot pierce into, we shall judge not to be true; as if our wits were the measure of Divine truth: with us, so much as we con­ceive, is true; and so much as we cannot conceive, is not true. What a pride is this in worms of the earth, that will make their own apprehensions the measure of Divine truth? We must not struggle with the difficulties of religion with our natural parts.

            It is a mystery: now therefore it must have a double veil taken off; a veil from the thing, and the veil from our eyes. It is a mystery, in regard of the things themselves, and in regard of us. It is not sufficient that the things be lightsome that are revealed by the gospel, but there must be that taken from our hearts that hinders our sight. The sun is a most glorious creature, but what is that to a blind man that has scales on his eyes? So Divine truth is glorious, it is light in itself, but there are scales on the eyes of the soul; there is a veil over the heart, as St. Paul says of the Jews; therefore they could not see the scope of Moses, directing all to CHRIST. Naturally, there is a veil over men's hearts, and that is the reason, that though they have never such excellent parts, and the things be light in themselves, yet they cannot see. Therefore the veil must be taken both from the things and from our hearts, that light being shed into lightsome hearts, both may close together.

            Again, being a mystery, it cannot be raised out of the principles of nature; it cannot be raised from reason. But, perhap's some may ask, "Has reason no use in the gospel?'' Yes, sanctified reason has, to draw sanctified conclusions from sanctified principles. Thus far reason is of use in these mysteries, to show that they are not opposite to reason. They are above reason, but they are not contrary to it; even as the light of the sun is above the light of the candle, but it is not contrary to it. The same thing may be both the object of faith and of reason. The immortality of the soul is a matter of faith; and it is well proved by the light of reason. And it is a delightful thing to the soul, in things that reason can conceive of, to have a double light; for the more light the more comfort. Reason should stoop to faith in things that are altogether above its reach; the conception of CHRIST in the womb of a virgin, the joining of two natures in one, the Trinity of Persons in one Divine nature, and such like. Here it is the greatest reason to submit reason to faith; to yield to GOD, that has revealed these mysteries. Is not here the greatest reason in the world to believe him who is truth itself? Therefore, this is one use of reason in the mystery of godliness, to stop the mouths of gainsayers; to show that it is no unreasonable thing to believe what God has revealed.

            Again, seeing it is a mystery, let no man despair. It is not the pregnancy of the scholar here that carries the point, it is the excellency of the teacher. If God's Spirit be the teacher, it is no matter how dull the scholar is. Pride in great parts is a greater hindrance than simpli­city in meaner parts. Therefore CHRIST glorifies God that he had "revealed these things to the simple," and con­cealed them from the proud. Let no one despair; for the " statutes of God give understanding to the simple," Psal. xix. 7. God is such an excellent teacher, that where he finds no wit, he can cause it. He has a privi­lege above other teachers; he does not only teach the thing, but he gives understanding to apprehend it. It is a mystery; therefore take heed of slighting Divine truths. The empty shallow heads of the world make great matters of trifles, and stand amazed at baubles and vanities, and think it a grace to slight Divine things; This great mystery of godliness they despise. That which the angels themselves stand amazed at, and are students in, that the wits of the world slight and despise, or dally withal, as if it were a matter not worth thinking of. But I leave such to reformation, or to God's just judgment, that has given them up to such extremity of madness and folly. Let us labor to set a high price on the mysteries of godliness.

            Let us now consider how we shall come to know this mystery as we ought, and to carry ourselves answerable to it. 1. We must desire God to open our eyes; that as the light has shined, so we may discern it. Though the mystery be now revealed by preaching, books, and other helps; yet to see this mystery, and make a right use of it, there is required a spiritual light to join with this out-ward light. And hence comes a necessity of depending upon God's Spirit. There must be an using of all helps and means, or else we tempt God. We must read and hear; and, above all, we must pray. This was David's manner, as you see Psal. cxix. 1S, "Open mine eyes, O Lord, that I may see wonders in thy law." As if he had said, There are wonders in thy law, but my eyes must be opened to see them. He had sight before, but he desires still a further and clearer sight. As the poor man in the gospel, when he was asked, " What wouldst you have?" cried after CHRIST, " Lord, that my eyes may be opened." So should every one of us (considering it is such a ravishing mystery,) cry after God and CHRIST, "Lord, that my eyes might be opened, that I may see the wonders in thy law;" that I may see the wonders in thy gospel, " the unsearchable riches of CHRIST." Now the Spirit does not only teach the truths of the gospel, but the application of those truths, that they are ours: this truth of the gospel is mine, the sacrament seals it to me. The preaching of the Word takes away the vail from the things, and the Spirit takes away the vail from our souls. It is the office of’ the Spirit to take the vail off the heart, and to enlighten our understandings, and likewise to be a Spirit of application to us in 1S:)i'tICl;lar. Therefore, says the apostle, " He has given us the Spirit, to know the things that are given us of GOD," in particular So the Sprit does not only bring a blessed light to the Scriptures, and skew us the meaning in general, but it is a Spirit of appli­cation, to bring home those gracious promises to every one in particular; to tell us the thing: that are given vs of God; not only the things that arc, given to the church, but to us in particular. For the Spirit of God will tell us what is in the breast of GOD, his secret good-will to the church. He loves the church, and he loves thee, says the Spirit. Therefore he is called an earnest and a seal in our hearts, because he discovers not only the truth at large, but he discovers the truth of God's affection in all the privileges of the gospel, that they belong to us. What a blessed discovery is this; that not only reveals Divine truths to us, but reveals them so to us that we have our share and interest in them?

            2. Again, if we would understand these mysteries, let us labor for humble spirits; for the Spirit works that disposition in the first place: "The humble, God will teach," Psal. 25: 9. The humble, that will depend upon his teaching. We must be content "to become fools, that we may be wised' We must deny our own under-standings, and be content to have no more understand­ing in Divine things than we can carry out of God's Book, than we can be taught by God's Word and ordi­nances. This humility we must bring, if we would un­derstand this mystery.

            3. We must bring withal a serious desire to know, with a purpose to be moulded to what we know, to be deli­vered to the obedience of what we know; for then God will discover it to us. "Wisdom is easy to him that will understand." Together then with praye and humility, let us but bring a purpose and desire to be taught, and we shall find Divine wisdom easy. None ever miscarry in the church but those that have false hearts; that have not humble and sincere hearts, willing to be taught, If they have that, then GOD, that has given this resolution, that they will use the means, and will be taught, will suit it with teachers. God usually suits men with teachers fit for their dispositions.

            4. Take heed of passion and prejudice; of carnal affec­tions, that stir up passion, for they will make the soul that it cannot see mysteries that are plain in themselves. As we are strong in any passion, so we judge; and the heart, when it is given up to passion, transforms the truth to its own self. When the taste is vitiated, it tastes things not as they are in themselves, but as itself is; even so the corrupt heart transforms this sacred mystery to its own self, and oftentimes forceth Scripture to defend its own sin. When the heart is deeply engaged in any pas­sion or affection, it will believe what it lists; it will force itself to believe what it loves. Let us labor therefore to come with purged hearts to receive these mysteries. They will lodge only in clean hearts. Let us labor to see God and CHRIST with a clear eye, free from passion, covetousness, and vain-glory.

            Thus much concerning godliness, as it is a mystery, The next thing observable is, that it is A GREAT MYSTERY.

            1. Here I might be endless; for it is not only great, as a mystery, that is, as there is much of it concealed; but it is a great and excellent mystery, if we regard whence it came; that is, from the bosom of GOD, from the wis­dom of God. If we regard all that had any hand in it, as God the Father, Son, and Holy Ghost; the angels at-tending upon the church; the apostles, the pen-men; preachers and ministers, the publishers of it;—it is a great mystery. 2. If we regard the end of it, which is, to bring together God and man; man that was fallen, to bring him back again to God; to bring him from the depth of misery to the heighth of all happiness; it is a great mystery in this respect. 3. Again, it is a great mystery, on account of the manifold wisdom that God discovered in the publishing of it; which was by certain degrees. First, in types; afterwards he came to truths. First, in promises; and then performances. First, the Jews were the church of God; and then came in the Gentiles. Thus the manner of conveying it from time to time, from the beginning of the world, displayed mani­fold and deep wisdom; it was a great mystery. 4. Again, it is a great mystery, for the work thereof; which is, it transforms those that know it into the likeness of CHRIST; it gives spiritual sight to the blind, cars to the deaf, and spiritual life to the dead. Whatsoever CHRIST did in the days of his flesh to the outward man, that he does by his Spirit to the inward man. Even by the publication of this mystery, wonders are wrought daily. 5. It is a great mystery, if compared to all other mysteries. Creation was a great mystery; for all things to be made out of nothing; order out of confusion: for God to make man a glorious creature of the dust of the earth? But what is this in comparison of God's being made man? It was a great and wondrous thing for Israel to be delivered out of Egypt and Babylon; but what are those to the deliver­ance from hell and damnation by the gospel? What are the mysteries of nature, the miracles of nature, such as the loadstone, to these supernatural mysteries? There are mysteries in the providence of God in governing the world; mysteries of SATAN; mysteries of iniquity. But what are all mysteries, either of nature or hell, to this great mystery of godliness

Observe, the apostle says, it is so without controversy; *; confessedly; under the broad seal of public confession, as the word signifies. It is a confessed truth, that the mystery of godliness is great. As if the apostle had said, I need not give you greater confirmation; it is, without question, a great mystery. But here see that you take the apostle's meaning right; for it is certain that carnal minds and profane wits of the age do controvert this great mystery.  St. Paul therefore means that it is without controversy, upon these two accounts: 1. That in Itself -it is not to he doubted of. It is a great grounded truth, as clear as if the gospel were written with a sun-beam. There is nothing clearer, and more out of con­troversy, than sacred evangelical truths. 2. That as they are clear in themselves, so they are apprehended of all God's people. All that are the children of the church, that have their eyes open, without all doubt and contro­versy, embrace it. Things are not so clear in the gospel that all that are sinful and rebellious may see, whether they will or riot; but to those that are disposed, and have sanctified souls, they are without controversy.

            So much for the preface, without controversy, great is the mystery of godliness. Now we come to the particulars of this great mystery,

God manifest in the fresh. 

 

GOD MANIFEST IN THE FLESH

 

            This, and the other branches that follow, are all spoken of CHRIST. Indeed, the mystery of godliness is nothing but CHRIST, and that which CHRIST did. So that from the general we may observe this, that CHRIST is the scope of the Scripture. CHRIST is the pearl of that ring; CHRIST is the centre wherein all those lines end. Take away CHRIST, and what remains? Therefore, in the whole Scriptures, let us see that we have an eye to CHRIST; for all is nothing but CHRIST. The mystery of religion is, " CHRIST manifest in the flesh, justified in the Spirit, seen of angels, preached to the gentiles, believed on in the world, received up into glory." All is but CHRIST. The reason why the Jews understand not the Scriptures better, is, because they seek not CHRIST there. Take away CHRIST, and you take away all out of the Scriptures; they are but empty things without him. Therefore, when we read them, let us think of somewhat that may lead us to CHRIST, as all the Scriptures lead (one way or other,) to him.

            But to proceed; the apostle begins with this, "God manifest in the flesh:" that is, God the Son, the second Person in the holy Trinity, was manifest in the flesh; that is, in human nature. So God the Son put on the human nature; and not only so, but with it also our infirmities, weakness and miseries; and, which is more, he took our flesh when it was tainted with treason; our base nature after it was fallen. Now in that GOD, the second Person, appeared in our nature; in our weak, tainted, and dis­graced nature, after the fall,--from hence comes, first of all, the enriching of our nature with all graces in CHRIST. In CHRIST there is abundance of riches; our nature in him is highly enriched. Hence comes again the ennobling of our nature. In that God appeared in our nature, it is much ennobled. When our nature is engrafted into a higher stock, a mean graft into so glorious a stock as CHRIST, it is a high dignity. That our flesh is now mar­ried to the second Person, it is a wondrous advance­ment of our nature, even above the angelical: " He took not the nature of angels." It was a great exalta­tion to our nature that God should take it into the unity of his Person. In the third place, the enabling of our nature to the work of salvation that was wrought in it, came from hence; God was in the flesh. From whence was the human nature enabled to suffer? Whence was it upheld in suffering, that it slid not sink under the wrath of God? God was in the flesh; God upheld our nature. So that the riches, dignity, and ability of our nature, to be saving and meritorious, all came from this, that God was in our nature. Hence it comes, likewise, that whatsoever CHRIST did in our nature, God did it; for God appeared in our nature. He took not upon him the person of any man, but the nature. And, therefore, our Flesh and the second Person being but one Person, all that was done was clone by the Person that was GOD, (though not as God.) Hence comes also the union between CHRIST and us. We are sons of GOD, because he was the Son of man, God in our flesh. There arc three unions: 1. The union of natures, God became man: 2. The union of grace, We are one with CHRIST: and, 3. The union of glory. The first is for the second, and the second for the third: God became man, that man might be one with God; God was manifest in the flesh, that we might be united to him and being brought again to God the Father, we might come to a glorious union. Hence likewise comes the efficacy of what CHRIST did. That the dying of one man should be sufficient for the whole world, it was, because God was in the flesh. Well then may the apostle call this, God manifest he the flesh, a mystery, and place it in the first rank. For Cod to be included iii the womb of a virgin,—for happiness itself to become a curse,—for Him that has the riches of all in Him, to become poor for our sakes,—for Him that ever enjoyed his Father's pre­sence, to want the beams of it for a time, that he might satisfy his Father's justice, and undergo his wrath for our sins;—here is matter of wonder indeed.

            This teacheth us what to do, when we find any trouble arise in our consciences for sins and unworthiness. We should then cast ourselves upon GOD, that became flesh for us, and died for us; let us stay ourselves there. I am unworthy, a lump of sin; there is nothing in me that is good! Oh! but I have all in CHRIST; he has abundance for me; hisfulness is for me! " The fullness of the Godhead dwells in him bodily." Therefore, in all doubts in regard of sin and unworthiness, let us labor for faith; (for faith is a grace that carries us out of ourselves, and plants and fixes us in CHRIST;) let us consider ourselves as in him, and consi­der whatsoever is in him as being for us. Again, oppose CHRIST to the wrath of GOD, and the temptations of SATAN, for all will fall before this God manifest in the flesh. He is GOD, therefore he can subdue all; he is man, and the: _-fore he will love us. " I know whom I have believed;" him that is merciful, because he is man, and has take,, my nature; and him that can subdue all enemies, because he is GOD, God in the flesh: a fit foundation for faith to rely upon. Let us have recourse to this, therefore, in all temptations whatsoever. We cannot glorify God and CHRIST more than to go out of ourselves, and fix our com­fort here. By this incarnation of CHRIST, ire have com­munion with the Father, Son, and Holy Ghost; this brings us into fellowship with the blessed Trinity; and it teacheth us what thoughts we should have of GOD, even to have loving thoughts of him. Whence is it that we can call God Father? Frorn this, God was manifest in the flesh. Hence I can call God Father; can boldly go to him, and conceive of him as gracious and lovely. And whence is it that our persons are become lovely to God? From this, God has taken our nature upon him; there-fore our nature is become lovely to him, and his is sweet and fatherly to us.

            Let not SATAN, therefore, abuse our imaginations, if we have a mind to turn to God. For, indeed, there is no comfort to them that go on in their sins; " they treasure up wrath against the day of wrath;" they are in danger of damnation every minute of their lives; there is but a step between them and hell. But for such as intend to turn to GOD, God meets them half way. We see the prodigal did but entertain a purpose to come to his father, and his father meets him. God in our flesh has made God peaceable to us. If we go to CHRIST, and lay hold on him for the forgiveness of our sins, God in him is become a loving, gracious Father to us. Oh 1 what bold­ness have we now to go to God in our flesh! To think of God absolutely, he is a consuming fire, every way terrible. But to think of God in our nature, we may securely go to him; " He is bone of our bone, and flesh of our flesh." We may securely go to GOD, our brother, to him that is of one nature with us, and now having our nature in heavers. Think of God born of a virgin, of God lying in the cradle, sucking the breast; think of God going up and down teaching and doing all good; think of God sweating for thee, hanging on the cross, shedding his blood, lying in the grave, raising himself again, and now in heaven, " sitting at the right hand of the Father," our Intercessor; conceive of God in this flesh of ours, lovely to us; and now our nature must needs be lovely to him. The nature of God must needs be lovely to us, since he has joined our poor beggarly flesh to the unity of the second Person. Let us think of.

            God manifest in the flesh. To think of God alone, it swallows up our thoughts; but to think of God in CHRIST, it is a comfortable consideration. "None can ever see GOD, and live;" that is, God nakedly, or absolutely. Oh' but God manifest in our flesh, we may see; and it shall be our happiness in heaven to sec him there; to sec God "in our flesh face to face." We cannot too often meditate on these things; it is the life and soul of a Christian; it is the marrow of the gospel; it is the wonder of wonders: we need not wonder at any thing, after this. It is no wonder that our bodies should rise again; that mortal man should become immortal in heaven; since the immortal God has taken man's nature and died in it. All the articles of our faith, and all miracles, yield to this grand thing, God manifest in the flesh. Believe this, and believe all other.

 

Justified in the Spirit.

 

            These words are added to answer an objection that may rise from the former. I-Ie was God manifest in the flesh; he vailed himself, he could not have suffered else. When he took upon him to be the Mediator, he must do it in abased flesh. If CHRIST (being GOD,) had not abased himself, he could never have been put to death; SATAN and his instruments would never have meddled with him. But GOD, being vailed in the flesh, being clouded with our flesh and infirmities, he was taken, and by wicked hands crucified and slain. He appeared to be nothing but a poor, debased, dejected man, and as such was per­secuted, slandered, and slain in the world. He was thought to be a sinner. But it was no matter what he appeared, when he was vailed with cur flesh, he was jus­tified in the Spirit. To be justified here, implies two things: 1. A clearing from false imputations; and, 2. A declaring him to be what he was. When a man is cleared from that which is laid to his charge, he is justified; or he is declared to be that he is. "Wisdom is justified of her children;" that is, cleared from the imputations that are laid upon religion, and declared to be an excellent thing of all her children. So CHRIST was justified: he was cleared, not to be as they took him; and declared himself to be the Son of GOD, the true Messias, and Savior of the world.

            He was justified in the Spirit: that is, in his Godhead. The Godhead showed itself in his life and death, in his resurrection and in his ascension. Though he was God in the flesh, yet he remained God still, and was justified to be so in the Spirit, in his Divine power. God has the name of the Spirit, from his purity, power, and vigor. So God is a Spirit; that is, pure, opposite to gross things, earth and flesh; and God is powerful and strong. " The horses of the Egyptians are flesh, and not spirit;" that is, they are weak; a spirit is strong. So much spirit as we have, so much strength. So, by the purity and strength of the Divine nature, CHRIST disco­vered himself to be true GOD, as well as true man: and this was in the time of his abasement. In the greatest extremity of his abasement, there was somewhat that came from CHRIST to justify him that he was the Son of GOD, the true Messias. There is no part of his abase­ment but some beams of his Godhead did break forth in it.

            CHRIST was made flesh; but he took upon him the flesh of a virgin; could that be otherwise than by the Spirit, to be born of a virgin, she remaining a virgin? When he was born he was laid iu a manger. Indeed, there was God in the low estate of the flesh. Yea, but the wise men worshipped him, and the star directed them: there he was justified in the Spirit. He was tossed when he was asleep in the ship, but he commanded the winds and the waves. He wanted money to pay tribute, as he was abased; but to fetch it out of a fish, there he was jus­tified. The one was an argument of his poverty and meanness; but the other was an argument that he was another manner of person than the world took him for; that he had all the creatures at his command. He was apprehended as a malefactor; but he struck them all down with his word, "Whom seek ye?"

Let us come to the greatest abasement: when he was on the cross, he hung between two thieves; yea, but he converted one of them. When the thief had so much discouragement to see his Savior hang on the cross, yet he sheaved such power in that abasement, that the very thief could see him to be a King, and was converted by his Spirit. He hung upon the cross; but at the same time there was such an eclipse that the whole world was darkened, the earth trembled, the rocks brake, the centu­rion justified him; " Doubtless this was the Son of God." Nay, at the lowest degree of abasement of all, when he struggled with the wrath of GOD, and was beset with devils, he triumphed. When he was visibly overcome, he then invisibly overcame. Ile was an invisible Con­queror, when he was visibly subdued. Did he not on the cross satisfy the wrath of GOD, and by enduring the wrath of GOD, free us from it and from SATAN, God's goaler, and reconcile us by his blood? The chief works of all were wrought in his chief abasement. At length he died, and was buried: but he that died rose again gloriously; therefore he " was mightily declared to be the Son of GOD, by raising himself from the (lead." That was the greatest abasement, when he lay in the grave; and especially then he was justified by his resurrection from the dead, and his ascension into glory. So, if we go from CHRIST's birth, to his lowest degree of abasement, there was always some manifestion of his justification by the Spirit.

            Now, CHRIST was justified in a double regard: 1. In regard of GOD, he was justified and cleared from our sins that he took upon hint. "I-He bore our sins upon the tree," and bore them away, that they should never appear again to our discomfort. He was made a "curse for us." But how came CHRIST to be cleared of our sins that lay upon him? As by the Spirit, by his Divine nature, he saised himself from the dead i so he was justified frank that which God laid upon him. He was our Surety. Now, the Spirit raising him from the dead showed that the debt was fully discharged, because our Surety was out of _prison. All things are first in CHRIST, and then in us: he was acquitted and justified from our sins, and then we. 2 He was justified by the Spirit from all im­putations of men; from the mis-conceits that the world had of him. They thought him to be a were man, or a sinful man. Not so; he was more than a mere man: nay, he was more than a holy man; he was God-man. Whence were his miracles? Were they not from his Divine power? He overcame the devil in his tempta­tions. Who can overcome the devil, but he that is the Son of God? He cast out the devils, and dispossest them with his word. All the enemies of CHRIST that ever were, at length he conquered, and so " clecio ed himself mightily to be the Son of God." He healed the outward man and the inward man by his Divine power. He caused the spiritual as well as the bodily eyes to see; the dead to live, and the lame to walk. Whatsoever he did in the body, he did in the soul likewise. In those excellent miracles he was justified, and " declared to be the Son of GOD," especially in his resurrection and ascension, and daily converting of souls by his ministry; all being done by his Spirit, which is his vicar in the world, ruling his church, and subduing his enemies; so that he was every way "justified in the Spirit" to be GOD, to be the true Messias, prophesied of, and promised to the church. Therefore he was justified in his truth, that all the pro­mises were true of him; and in his faithfulness, that he was faithful in performing the promises he made; he was

justified in his goodness and mercy, and all those attri­butes: thus he was justified in the Spirit.*

 

{* The principal meaning of this clause seems to be as follows. Our Lord appeared on earth in all the infirmity and frailty of mortal flesh, poor, despised, persecuted; yet he professed and maintained a high claim; indeed the highest possible, that of being the Messiah, John 4: 26; the son of GOD, John 10:; and GOD, John 8: 58, and 10: 3O. Now, how could he justi l this claim? He was justified, the apostle says, in the Spirit; that is, in o;• by the Holy Ghost. 1. The Holy Ghost had moved holy men of old to utter many predictions concerning him, (2 Pet. 1: 21.) These were all exactly fulfilled in him. 2. He himself' had the Spirit without measure in his gifts and graces, as his doctrine, life, and miracles showed, Matt. 12: 28. 3. He baptized his disciples with the Holy Spirit, Matt. 3: 11, John 16: 7; Luke 24: 49, Acts 2: 33. 4. This Spirit convinced the world, that is, tmlltitudes of men, (especially unbelieving Jews,) of sin, because they had not believed in him; and of his, CHRIST's, righteousness, that he was not, as they had said, an impostor, or sinner, but the righteous and holy One of God; that is, the expected Messiah and Son of God; inasmuch as he had. not only risen from the dead and ascended into heaven, but had communicated the miraculous gifts of the Holy Ghost to his followers, according to his promise.}

 

Seen of Angels.

 

            He was seen, it is true; but he was seen with admira­tion and wonder. It implies the consequence of sight: sight stirs up affection, it stirs up the whole soul; therefore it is put for all the rest. They saw him with wonder. For, was it not a wonder that God should stoop so low as to be shut up in a virgin's womb? That CHRIST should humble himself so low as to be God in our, flesh? Was not here exceeding wondrous love and mercy to mankind, to wretched man, having passed by the glorious angels that were fallen? And exceeding wisdom in God in satisfying his justice, that he might show mercy? It was matter of admiration to the angels to see the great God stoop so low, to be clothed in such a poor nature as man's. This doubtless is the meaning of the Holy Ghost; they saw it with admiration. And because CHRIST was their head, as the second Person, and they were creatures to attend upon him, therefore they so wondered at him as that they attended upon CHRIST in all the passages of his humilia­tion and exaltation; in his life, in his death, in his resur­rection and ascension. They saw him so as that they were witnesses of him to men; they gave testimony of him; so that it is a full word, in the intention of the Holy Ghost. Indeed, not only the angels, but all gave witness of him, from the highest heavens to hell itself,—all witnessed CHRIST to be the true Messiah. In his bap­tism there was the Trinity; the Father, in a " voice from heaven," the Holy Ghost " in the shape of a dove." He had the witness of angels, of men of all ranks, Jews and gentiles, men and women; yea, the devils themselves oftentimes confessed him in the gospel. He was wit­nessed of all ranks; they saw him, and gave evidence of him that he was the true Messiah. He was seen of angels. And they did not only see these things, but they won­dered at the love, and mercy, and wisdom of GOD, in the head and members of the church, as we sec in divers places; so, 1 Pet. 1: 12, " We preach the gospel, which things the angels desire to look into:" the very angels desire to pry and look with admiration into the wondrous things of the gospel. So, in Ephes. 3: 1O, "To the intent that unto principalities and powers in heavenly places, might be made known by the church the manifold wisdom of God." There is somewhat done by CHRIST, by his incar­nation, rcsurrection, and government of his church, that the very angels look into with wonder. They wonder at his wisdom in restoring mankind; and there is such a world of wonders in the government of the church, such mani­fold wisdom, that the very angels themselves look upon this with admiration and great delight.

            Now as CHRIST was seen and attended on by angels, so is the church of CHRIST. As the angels guarded and attended him, so they guard and attend all that are his. For " are they not all ministering spirits sent forth to minister for them, who shall be heirs of salvation?" Heb. 1: 14. And they will not only be our attendants for a while, and then leave us, but they will continue to be so for ever. For, so long as the church has any relation to CHRIST, so long the angels shall respect the church. But the church has relation to CHRIST for ever; therefore the blessed angels shall have respect to CHRIST and the church for ever. You should observe that the angels have a double office; a superior office, and an inferior; and as the superior office is to attend upon GOD, to serve God and CHRIST, to minister to our Head; so the inferior is to attend his church, and to conflict with the evil angels that are about us continually. It is good for us to know our prerogatives, our privileges, and our strength. not to make us proud, but to stir us up to thankfulness, and to a holy carriage answerable. It is a point not much thought on by the best of us all; we forget it, and betray our own comfort. SATAN abuses us, to make us forget the dignity and strength that we have: and hereby we dishonor GOD, and wrong ourselves; and we likewise wrong the holy angels for want of a clue consideration of these things. Well, then, let us think of this so as to make a due use of it. It is necessary oftentimes to think what a degree God has raised us to, in JESUS CHRIST; that we have this glorious attendance about us, wherever we are. A Christian is a more excellent creature than he thinks of; he is continually attended by angels. Indeed we do not see them, as they were seen in former times, before CHRIST's incarnation; because now, since CHRIST is come, the government of CHRIST is spiritual, and we are not supported with those glorious manifestations; but they are about us in an invisible manner. We have Elisha's guard about us continually, though we see them not. CHRIST's angels are our angels; they are angels even of children, of little ones. Nay, let a man be never so poor, even as Lazarus, he shall have the attendance of angels, in life and death. This should comfort us when all the world besides forsake us, and set themselves in array against us, that we have, as it were, the life-guards of heaven appointed of God to attend us, and that " more are they that are for us, than they that are against us." It should likewise move us to a reverent carriage at all times and in all places; and moreover beget in us a thankful heart, that God has vouchsafed so to honor such vile unworthy worms.

 

Preached to the Gentiles.

 

            CHRIST our blessed Savior, being the King of his church, it was not sufficient that he was manifest in the flesh, and justified in the Spirit; that is, declared by his Divine power, to be God; but he must have his nobles to acknowledge this too. Kings in their inaugurations, not only make good their own title, but they would have others acknowledge it; therefore it is said CHRIST was seen of angels, those noble and glorious creatures. But not only the greatest of the kingdom, but likewise the meaner subjects must know their king; there must be a proclamation to them, to Know who is to rule over them. Therefore, CHRIST being a general king, there must be a general publication of him all the world over; he must be " preached to the Gentiles."

            To unfold the point a little, I will show, 1. What it is to preach. 2. What it is to preach CHRIST. And 3. What it is to preach CHRIST to the Gentiles.

            1. To preach, is to open the mystery of CHRIST; to open whatsoever is in CHRIST; to l eak open the box, that the savour may be perceived of all; in a word, to open CHRIST's natures, and person, what it is. To open the offices of CHRIST; first he was a prophet to teach, wherefore he came into the world. Then he was a priest, offering the sacrifice of himself; and then, after he had offered his sacrifice, he was a King; he was more publicly, and more gloriously known to be a King to rule. After he had gained a people by his priesthood and offer­ing, then he was to be a King to govern them.

            2. To preach CHRIST, is to lay open these things: and not only that, but likewise the states wherein he executed his office. First, the state of humiliation: CHRIST was first abased, and then glorified. The flesh he took upon him was first sanctified, and then abased; and then he made it glorious flesh. He could riot work our salvation, but in a state of abasement; he could not apply it to us, but in a state of glory. So then, to preach CHRIST, is to open the merits of CHRIST, what he has wrought to his Father for us; to open his efficacy, as the spiritual Head of the church; what wonders he works in his children, by altering and raising of them, by fitting and preparing them for heaven; likewise to open all the promises iii CHRIST, which are but CHRIST parcelled out. " All the promises in CHRIST are yea and amen." They are made for CHRIST's sake, and per-formed for CHRIST's sake; they are all but CHRIST, severed into so many particular gracious blessings. To preach CHRIST, is to lay open all these things, which are the inhe­ritance of God's people. But it is not sufficient in preach­ing CHRIST, to lay open all these in the view of others; but in the opening of them there must be application of them to the use of God's people, that they may see their interest in them; and there must be an alluring of them. The preachers are the friends of the Bridegroom, that are to procure the marriage between CHRIST and his church. Therefore, they are not only to lay open the riches of the husband, but likewise to entreat for a marriage, and to use all the gifts and parts that God has given them, to bring CHRIST and his church together.

            And because people by nature are is a contrary state to CHRIST; to preach CHRIST, is to begin with the law, to discover to people their state by nature. A man can never preach the gospel, that makes not way for it, by showing and convincing people what they are out of CHRIST. That he must he had, or else they die eternally. Now when people are convinced of this, then they get out of themselves to CHRIST. This therefore must be done, because it is that which makes way for the preaching of CHRIST; for, " a full stomach despises an honey-comb." Who cares for balm, that is not sick? Who cares for CHRIST, that sees not the necessity of him? Therefore we see John the Baptist came before CHRIST, to make way for him; to level the mountains; to cast down what­soever exalted itself in man. He that is to preach, must discern what mountains there are between men's hearts and CHRIST; and he must labor to lay flat all the pride of men in the dust. After this, the gospel is to be pro­mulgated in this sweet manner; " I beseech you, brethren, by the mercies of GOD, that ye present your bodies§ a living sacrifice, holy, acceptable unto GOD, which is your reasonable service: and be not conformed to this world; but be ye transformed by the renewing of your mind." The law comes with cursed, cursed; but now in the gos­pel, CHRIST is preached with sweet alluring; " We as ambassadors, as if God by us did beseech you, pray you in CHRIST's stead, be reconciled to God." This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their own souls. CHRIST, as it were, becomes a beggar himself; and the great God of heaven and earth begs our love, that we would so care for our own souls that we would be re­conciled to him. It was fitter indeed we should beg of him; it was fit we should seek to be reconciled to him. But God so stoops in the dispensation of the gospel, that he becomes a suitor to us to be good to our own souls. As if he had offended us, he desires us to be reconciled. The wrong is done on our part, yet he so far transcends the doubtings of man's nature, that he would have nothing to cause man's heart to misgive, no doubts nor scruples to arise; he himself becomes a beseecher of reconciliation, as if he were the party that had offended.

            Now this preaching is that whereby God dispenseth salvation and grace ordinarily; and he in wisdom sees it the fittest way to dispense his grace to men by men, in order to try our obedience to the truth itself. He would have men regard the things spoken, not for the person that speaks them, but for the excellency of the things. If some glorious creatures, as the angels, should preach to us, we should regard the excellency of the preachers more than the truth itself; we should believe the truth for the messengers' sake. And again, God would knit man to man by bands of love; now there is a relation between pastor and people, by this ordinance of God. Moreover, the preaching of men is more suitable to our

condition. We could not bear to hear God speak, or any more excellent creature. And God magnifies his power the more, in blessing these weak means. Likewise it is more proportionable to our weakness, to have men, that speak out of experience from themselves, to preach the gospel, that they have felt the comfort of themselves; it works the more upon us. Therefore those that first preached the gospel were such as had first felt the sweet­ness of it themselves.

            But some are ready to say, " Cannot I as well read privately at home?" Yes; but the use of private exer­cises, with contempt of the public, have a curse upon them, instead of a blessing. It is with such men as with those that gathered manna, when they should not; it stank., has God set up an ordinance for nothing? For us to despise? Is not he wiser, to know what is good for us better than we do ourselves? God accompanies his ordinance with the presence of his blessed Spirit. The truth read at home has an efficacy; but the truth unfolded has more. As we say of milk warmed, it is fitter for nourishment; and the rain from heaven has a fatness with it, and a special influence, more than other standing waters. So that life, operation, and blessing, do not accompany other means, that accompany preaching; that being the ordinary means, where they may be had. Others perhaps may object, " Preaching is only for the laying the foundation of a church; it is not for a church when it is built: then, other helps; as prayer and the like, without this, may suffice." But I say, those that have such conceits make themselves wiser than the Spirit of God. We learn from St. Paul, that " CHRIST, when he ascended on high, led captivity captive, and gave gifts to men, some apostles, some prophets, some evangelists, some pastors and teachers, for the edifying and building up of the church," Ephes. 4: 8, 11, 12. So that this ordinance is necessary for building up still; and for the knitting of the members of CHRIST together still: therefore that is a vain excuse.

            Oh! but they cry, " What needs so much preaching? Less would suffice." Thus some people come to despise this heavenly manna; but those that are acquainted with their own infirmities, think it a happiness to have plenty. For, we are dull, we are forgetful, we are unmindful; though we know, we do not remember; and though we remember, yet we do not lay things to heart and practice them. We are naturally weak, and therefore we need all spiritual supports and helps that may be. The more we hear and know, the fitter we are for doing and suf­fering. Our souls are fitter for communion with GOD, for all affairs both of life and death. Therefore we can-not have too much care this way. Others object, that they know it well enough; and therefore they need not be taught. Let such know, that the Word of God preached, is not altogether to teach us, but (the Spirit going with it) to work grace, necessary to "strengthen us in the inward man." And those that say they know it enough, deceive themselves; they know it not. Religion is a mystery; and can it be learned at the first? There is no mystery but what requires many years to learn; and is religion, and the depths of it, learned so soon? Not ordinarily. There is a mystery in every grace, (in repentance, in faith, in patience,) that no man knows but those that have those graces. Let us therefore set a price upon God's ordinance. There must be this dispensation: CHRIST must be preached. Preaching is the chariot that carries CHRIST up and down the world. The ordinance of preach­ing is a gift of all gifts. God esteems it so, CHRIST esteems it so, and so should we esteem it. So then there must be much preaching, and this preaching must be of CHRIST.

But, " What (say some) must nothing be preached but CHRIST?" I answer, Nothing but CHRIST, or that which tends to CHRIST. If we preach threatenings, it is to cast men down, that we may raise them up; as, if a physician purge, it is that he may give cordials. What­soever is done in preaching to humble men, it is to raise them up again in CHRIST; all make way for CHRIST.

            When men are dejected by the law, we must not leave them there, but raise them up again. Whatever we preach, it may be reduced to CHRIST, that men may walk worthy of CHRIST. When men have been taught CHRIST, they must be taught to " walk worthy of CHRIST, and of their call­ing;" that they may carry themselves fruitfully, holily, and constantly, every way suitable for so glorious a pro­fession. The foundation of all duties must be from CHRIST; and the reasons and motives of a Christian's con­versation, the prevailing reasons of an holy life, must be fetched from CHRIST, and from the state that CHRIST has advanced us unto. So then CHRIST alone must be preached. But to whom? To the Gentiles.

            3. To preach CHRIST to the Gentiles is to publish to them the glad tidings of salvation through CHRIST: to declare to them all that is contained in the preaching of CHRIST: to declare him " a light to lighten the Gentiles, as well as the glory of his people Israel." It is not to be imagined in what misery the poor Gentiles were before the coming of CHRIST, except some few proselytes that joined themselves to the Jewish church; for the Gentiles worshipped devils. What were all their gods but devils? They were under the kingdom of SATAN, when the gospel came to be preached among them. They were translated out of the kingdom of SATAN into the blessed and glorious kingdom of CHRIST. Yet we see here, notwithstanding they were such kind of people, the mystery of the gospel is preached to them, even to the Gentiles: a mystery of mercy and grace! But this is not enough; upon procla­mation of CHRIST, there must be homage of all those that he is proclaimed king to; therefore it follows.

 

Believed on in the world.

 

            This point follows the other foregoing by a necessary order. For, preaching goes before faith; faith is the fruit of preaching. CHRIST is first preached to the Gentiles, and then believed on in the world. That is, the world must submit, and give homage to CHRIST, as the Savior

of the world, as the mediator between God and men. The points considerable here are these: 1. That there must be a dispensation of salvation wrought,by CHRIST, unto others. It is not sufficient, that salvation was wrought by " CHRIST manifest in the flesh, justified in the Spirit;" but this salvation must be published and dispensed to others. Therefore he says, " Preached to the Gen­tilee." 2. That this publication and preaching must be of CHRIST: CHRIST must be published to the Gentiles; that is, to all. The church is enlarged since the coming of CHRIST. And, 3. The fruit of this preaching, CHRIST being thus dispensed to the Gentiles, the world believes.

            There must be a dispensation of CHRIST. The equity of this may be seen even from things among men. It is not sufficient that physic be provided; but there must be an application of it. It was not sufficient, that there was a brazen serpent; but, the brazen serpent must be lifted up, that the people might see it. It is not suffi­cient that there is a standard; but the standard must be set up. It is not sufficient that there be a foundation; but there must be a building upon the foundation. There-fore there must be a dispensation of the mysteries of CHRIST. Here let us observe, that there are several de­grees of the dispensation of salvation. There is, 1. The ordaining of salvation; that was before all worlds.

            2. The promise of salvation; that was when Adam fell.

            3. The procuring of salvation promised; that was by CHRIST, when he came in the flesh. 4. The promulgation and enlarging of salvation to all people; this was after CHRIST was come in the flesh. 5. The perfect consum­mation of salvation; that is in heaven. Now the exe­cution of the promise, and the enlargement of it to all nations, was reserved to CHRIST's coming in the flesh. I do but touch this, to show that God has had a special care of this latter age of the world. Some account the first age of the world to be a golden age; but, indeed, we may invert the order; we live in the golden age, the last ages, when CHRIST was manifested. What is the glory of times and places? The manifestation of CHRIST. The more CHRIST is laid open with his unsearchable riches, the more God glorifies those times and places. And that is the golden age wherein the gospel is preached.

            Let us labor then to value this inestimable benefit. Where the gospel is not preached, there the places are salt-pits, despicable places. Whatsoever they are else, they are under the kingdom of SATAN. It is the glory of a nation, to have the truth among them. The glory of Israel was gone, when the ark was taken: the religion and truth we enjoy is our ark; our glory is gone, if we part with that. Therefore,_ whatsoever God takes from us, let us desire that he would still continue the gospel of truth; that he would still vouchsafe to dwell among us, and not leave us. What were all things in the world besides, if we had not the blessed truth of God? We must leave all ere long. Therefore let us labor to have the eyes of our understanding enlightened, to conceive aright of the difference of things, and to value ourselves by this, that CHRIST is manifested to us; and that we have an interest in CHRIST, more than by any portion in the world besides. For, then CHRIST will delight to be with us still, when we esteem, and prize, and value him.

            Observe, after preached to the Gentiles, the apostle joins, Believed on in the world; to show that faith comes by hearing. Indeed, preaching is the ordinance of GOD, sanctified for the begetting of faith, for the opening of the understanding, for the drawing of the will and affec­tions to CHRIST. Faith is the marriage of the soul to CHRIST. Now in marriage, there must not be a mistake and error in the person; therefore, that the person to whom we are to be married by faith, may be known to us, there is an ordinance of preaching set up, to lay open our own necessity, what we are without him, and to open the riches of our husband; whatsoever is glorious in CHRIST. " How shall they call upon him, in whom they have not believed; and how shall they believe without a preacher?" We cannot have the spirit of prayer, without faith; nor faith, without preaching. And the wise man says, " He that turns his ear from hearing the law," (under what pretence soever,) " his prayer shall be abo­minable."

            In the ministry of the gospel there is not only an un­folding of the excellent things of CHRIST, but there is grace given by the Spirit to believe. And herein this publication differs from all others. Men may publish what they would have, but they cannot give hearts to believe it. But in the blessed publishing of Divine truth, there is the Spirit of God accompanying it, to work what it publisheth. It opens the riches of CHRIST, and offers CHRIST, and CHRIST is given to the heart with it. It pub­lisheth what is to be believed and known, and together with it, there goes a power to do all. Therefore it is called the ministry of the Spirit; because what is pub­lished in the preaching of the Word, to those that belong to GOD, is accompanied by the Spirit to convey it to the soul. Therefore he says here, first preached, and then believed. We see here, that as CHRIST must be unfolded in preaching, so he must be believed on. We must rest upon no other thing, either in ourselves, or out of ourselves, but CHRIST only. And a whole CHRIST must be received. For be­lieving is nothing but a receiving of CHRIST as a Lord and as a Savior; as a priest, to redeem us by his blood; as a prophet, to teach us; and as a king, to govern us.

            But what manner of faith do we see in most men; that snatch out of CHRIST what they list, to serve their own turn? As he died for their sins, so they are glad of him; but as he is a Lord and King, to rule and govern them, so they will have none of him; but, " turn the grace of God into wantonness." But, as we must rest and rely on CHRIST only, so we must receive him, and believe on him wholly. Faith looks upon CHRIST, as the main object of it, as it justifieth; but the same faith looks upon the whole Word of GOD, as truth revealed. It believes all Divine truths; all the threatenings and precepts of God. Faith chooseth not its object, to believe what it lists; butit carries the soul to all revealed truths. But, when we speak of justifying faith; then CHRIST, with the promises, and the mercy of God in CHRIST, is the first thing that the soul looks unto. CHRIST is the first object of faith, before any benefit or gift that we have from him. We must receive CHRIST, before we have any grace or strength from him. And a sanctified soul looks first to CHRIST, to the love of CHRIST, to the person of CHRIST, and then to his goods and riches. As a woman that is married regards first the person of her husband, and then looks to the enjoyment of his goods and inheritance; so faith looks to the person first. It knits us to CHRIST, to be in love with, and to embrace him; and then it looks to all the good things we have by him: for he clever comes alone; there is a world of good things in him; all that tends to grace and glory. Therefore, we that are ministers of the.gospel, should especially look to unfold the riches of CHRIST; and those that are God's people, should especially desire to have CHRIST unfolded, and the riches of God's love in CHRIST. The soul that ever found the sting of sin, accounts nothing so sweet, as those things that concern its Husband and Savior. A carnal man loves to hear moral points, but the soul that understands itself, that ever felt in, any degree the wrath of GOD, of all points desires to hear of CHRIST, and him crucified. Therefore, we may judge by our ears of what temper our souls are; for " the ear tastes speeches, as the mouth does meats."

            Now I shall spew how this is a mystery; that CHRIST should be believed on in the world. " Great is the mys­tery of godliness," CHRIST " believed on in the world." To join these together, the world, and believing, is almost as great a mystery, as to join God and man together. To bring an unbelieving, rebellious heart and believing to­gether, is a great mystery, in divers considerations. First, if we consider what the world was; an enemy to CHRIST; and being so, slaves to Satan, idolaters, in love with their own inventions, which men naturally dote on. Here was the wonder of God's love, that he should vouchsafe it to such wretches; that the world, that is, all sorts of the world, from the highest to the lowest, should at length be brought to stoop to the cross of CHRIST. It was a mystery, that the world should believe; if we consider the inward malicious disposition of the world. Being in the strong man's possession, for these men to believe the gospel, surely it must needs be a great mystery. Again, if we consider the parties that carried the gospel, where-by the world was subdued; a company of unlearned men, none of the deepest for knowledge; (only they had the Holy Ghost, to teach and instruct them, which the world took no notice of,) men of mean condition, of mean esteem, and few in number. And these men came not with weapons, or outward defense, but merely with the Word, and with sufferings. Their weapons were nothing but patience and preaching; offering the Word of CHRIST to infidels, and suffering their indignities. The world was not overcome by fighting, but by suffering. So the lambs overcame the lions, the doves overcame the birds of prey, the sheep overcame the wolves. So meanness overcame greatness, ignorance overcame learning, sim­plicity overcame pride, baseness overcame glory. Again, if we consider the truth they taught; being contrary to the nature of man, contrary to his affections. What a kind of doctrine was this, to win such entertainment in the world as it did? Such as made men deny themselves, deny their wits, their wills, their goods, their lives. Therefore, in this respect, it was a great mystery, that CHRIST should be "believed on in the world." Again, if we consider another circumstance, it adds to the mys­tery; that is, the suddenness of the conquest. In a short time after CHRIST, one man, St. Paul, spread the gospel almost all the world over. He conquered almost all the world. He spread the savour of the gospel like lightning, suddenly and strongly; because there was an almighty power and Spirit accompanying the glorious gospel. And thereupon it came to be thus effectual with the world.

            The next thing I will touch shall be, that faith is put here for all graces. In these six clauses of this great mystery of godliness, there is only this one that is within us. " God manifest in the flesh, justified in the Spirit, seer_ of angels, preached to the Gentiles, received up into glory;" these are all without us: but this one, " believed on in the world," only is within us, and it is set down instead of all. For it draws all other graces after it; it enlivens and quickens the soul; it is the spring of spiritual life in us; it is the first grace of all. There are some degrees of the Spirit, perhaps, before it, but all graces have their quickening from faith; it infuses supernatural vigor into all the parts and powers of the soul; and into all graces whatsoever. Where CHRIST is " believed on in the world," all follows; love, patience, fortitude, and all other graces come from faith. Faith fetcheth spiritual life from CHRIST; it insures to us all whatsoever is good, it knits us to the spring of life, CHRIST; it is the grace of union. Even as SATAN, by unbelief, did infuse all his poison at the first; (for, by making our first parents stagger at the Word of GOD, came sin,)' so by faith all obedience comes; all have their rising and beginning from faith. Let us labor by all means, therefore, to water this root. When we would have trees flourish, we pour water on the roots of them. Now the radical grace in a Christian's soul, is this believing; this relying upon CHRIST; a convincing persuasion, that God and CHRIST are mine. This is the radical grace of all others. Let us therefore water and cherish it by all means whatsoever. And to this end, let us desire to hear much of CHRIST, of his privileges, and promises; for the more of CHRIST we know, the more we shall believe.

            Faith of necessity requires knowledge; therefore know­lege is put, for all other graces. " This is eternal life, to know thee, and JESUS CHRIST whom you have sent," John 17: 3; and because it is an ingredient in all graces, it is a main ingredient in faith. The more we know, the more we shall believe; " They that know thy name, will trust in thee." Is it not so in human affairs? The more we know a man to be able, and loving, and faithful to his word, the more we shall trust him. Is it not so in Divine things? The more we know of CHRIST, of his riches and truth, the more experimental knowledge we have of him, the more we shall trust him. Therefore, by the knowledge that is gotten by the means, let us labor for an experimental knowledge, that so we may trust and believe in him more and more. Let us look to the passages of our lives in former times, how gracious God has been towards us; and let us search into the depth of our own wants and weaknesses, and this will force us to grow in faith more and more. The more we see of our own inability, without CHRIST, the more we shall cleave to him, and cast ourselves upon him. Those that have the deepest apprehensions of their own wants and weaknesses, usually have the deepest apprehensions of CHRIST, and grow more and more rooted in him. The searching of our own corruptions every day is a notable means to grow in faith; to consider what we should be, if it were not for God's mercy in CHRIST; and this will make us flee to the city of refuge. A search into our own conscience and ways will force us to live by faith, and to exercise faith every day in CHRIST JESUS. And this is to feed on CHRIST daily; to fly to CHRIST when we are stung with sin and hunger; in the want of grace and strength to fly to him for a supply; and so to keep and increase faith. CHRIST is all in all to those that hope to be saved by him: CHRIST is the ground of our life, our com­fort and happiness. Therefore we should make to him upon all occasions, and cleave to him in life and death. We cannot press this point of faith too much. Why are Christians called believers? Because believing is all. If we can prove the truth of our faith and belief, we prove all; if we be faulty in that, all is bad: " Whatso­ever is without faith, is sin." All men's natural morality and civility are but counterfeits; they are not enlivened by faith in CHRIST. But I leave this, and come to the last clause.

 

Received up into glory.

 

            This is the last branch of this divine mystery of god­liness, but it is none of the least. CHRIST ascended, if we respect himself. He was received, if we look to his Father. Himself ascended, his Father received him. The apostle begins with, God manifest in the flesh; there is the descent: a great mystery! for the great God to descend into the womb of a virgin; to descend to the lowest parts of the earth! And then he ends with this, Received up into glory. The ascent is from whence the descent was. CHRIST ascended, and was received as high as the place was whence he came down. God manifest in the flesh, that is the beginning of all; received up to glory, that is the consummation of all. It implies his exaltation, his resurrection, his ascension, his sitting at the right hand of GOD, and his corning to judge the quick and the dead; but especially it means his glory after his resurrection, his ascension, and sitting at the right hand of God. Glory implies an exemption from that which is opposite, a base condition; some great eminency and excellency, and a manifestation thereof. Though there be excellency, if there be not a manifestation of that excellency, it is not glory. CHRIST was inwardly glorious while he was on earth. He had true glory, but there was not a manifestation of it, and therefore it is not pro­perly called glory; there was not a victory, and subduing of all that was contrary to his glory: for he was abased, suffered, and died. But after he was manifest in the flesh, and had clone the work that he had to do, he was received up to glory; that is, his glory appearing, all abasement vanished; he was victorious over that.

            The first degree of CHRIST's glory was in his resurrec­tion. The clothes that he was bound with were left in the grave, the stone was removed; all things that might hinder his glory, that might abase him in body, in soul or condition, were removed. There was an excellency in all, that was not before, in regard of manifestation, For his body; it was now an immortal, spiritual body; it could suffer no longer; it was not fed with meat and drink; it was so nimble, that he could move even as he would himself: so there was a glory put upon his body above the sun. There was a glory upon the soul; all that might hinder that, was subdued; for there was no sor­row, no fear, no grief, as there was in his soul before he was glorified: so both in body and soul he was more glorious. And then for his whole condition, that was glorious; he was abased no. longer; for now he was taken into the highest place of all, above the heavens. And as his place, so his government is most eminent; for he is " above all principalities and powers," and is gloriously "set down at the right hand of God." All being subject to him, he has the government of all. No person can be glorious, but either in body, or soul, or condition; CHRIST was glorious in all. For he was received up into the place of glory, to heaven, to the assembly of glory, to the presence of his Father, and the blessed saints and angels; and there is no question but there was a glorious welcome. If the angels came so cheerfully to proclaim his incarnation when he was born, and sang, " Glory be to God on high, on earth peace, good will towards men;" what kind of triumph, do you think, was made by all the blessed company in heaven, when he was received thither, after his abasement?

            And that this is a mystery, will easily appear. For was it a great mystery, that God should take our nature upon him? Surely then it must needs be a mystery, that God would be glorified in our nature. Was our na­ture advanced in his incarnation? Much more was it glorified in his exaltation. Here was the mystery of the exaltation of our nature: God was as much abased as he could be, being born, and dying for us; our human na­ture was as much advanced as it could be, when God raised it up to heaven. God could be no more abased, remaining God; and man's nature can be no more ad­vanced, remaining the true nature of man.

            In this glorious condition into which CHRIST is received, he fulfils all his offices in a most comfortable manner. He is a glorious prophet, to send his Spirit to teach, and to open the heart; he is a glorious priest, to appear be-fore GOD, in the holy of holies, in heaven for us, for ever; and he is a king there for ever, and from thence he rules his church, and subdues his enemies. So that, though he fulfilled those blessed offices in his state of humili­ation on earth, as it became him in that state to suffer for us; yet it was necessary that he should enter into glory, to manifest that he was a King, Priest, and Prophet. For he was not manifested who he was indeed, till he was received up into glory. Till he ascended, we had not the Spirit, the Holy Ghost, sent from above, to apply, and to help us to make use of CHRIST, and all his benefits and riches; as it is said, John 7: 39, " The Holy Ghost was not yet given, because that JESUS was not yet glorified." So that, in regard of the manifestation of CHRIST's offices, and of the application of all the good we have by it, it is by CHRIST received up into glory. To come to some appli­cation.

First we must lay this for a foundation of what follows, that CHRIST ascended as a public person. He must not be considered as a particular person, but as the second Adam. As he took the nature of man in his incarnation; so he ascended into heaven in it, as a public person. As the first Adam was, so was CHRIST; and as in other things, so in his ascension to glory. In the second place, we must know that there is a wondrous nearness between CHRIST and us now. For, before we can think of any comfort by the glory of CHRIST, we must be one with him by faith; for "he is the Savior of his body;" there-fore we must be his members; and being so, we are one with CHRIST. There is no relation in the world that is able to express the nearness between CHRIST and us; and therefore, when we speak of CHRIST ascended into glory, we must needs think of ourselves, and of our glory and advancement. He was taken up to glory in our nature, not only for himself, but for all his. As the husband of the church, he is gone before to take possession of heaven for his spouse. As a husband takes up land in another country for his spouse, though she be not there; so CHRIST has taken up heaven for us: " I go before, to prepare a place for you." And likewise he is in heaven as a glo­rious head, ministering virtue, comfort, and strength to us. All our power and strength comes from CHRIST now, as our head in heaven. And then we must consider CHRIST not only as an efficient cause, but as a pattern, how we shall be glorified; for all is first in him, and then in us. He was first abased, and so must we: and then he was glorified, and so shall we: we must be conform-able to his abasement, and then to his glory. " He is the first fruits of them that slept;" he being the first fruits, we succeed. These things being premised as grounds, I come to make some use of this comfortable point.

            When we have to deal with God the Father, whom we have offended with our sins, let us fetch comfort, amidst all our sins and infirmities, from hence; CHRIST is ascended into heaven, to appear before his Father as a Mediator for us, and therefore God turns away his wrath from us. We have a friend, a favorite in the court of heaven, the Son of God himself, at his Father's right hand, makes in­tercession for us. And there is no danger of his death; for " he is a priest for ever at the right hand of God." His very presenting himself in heaven speaks for us. As if he should say, "These persons that ask in my name, are such as I was born for, such as I died for, such as I was sent into the world to work the great work of re­demption for." He wrought our redemption in his abased estate; but he applies it as he is exalted: for that end he appears in heaven for us, and pleads for us. For even as there is a speech attributed to Abel's blood, it crying, " Vengeance, vengeance;" so CHRIST appearing in heaven for us, his blood cries, " Mercy, mercy: these are those shed my blood for: Mercy, Lord." The very appear­ing of him that shed his blood, cries for mercy at the throne of mercy; which is therefore a throne of mercy because he is there. He shed his blood to satisfy justice, to make way for mercy. Therefore, when we have to deal with GOD, think of CHRIST, now glorious in heaven, appearing for us. God can deny him nothing, nor deny us any thing that we ask in his name: we have his promise for it.

            This is a ground likewise of contentment in all condi­tions, whatsoever our wants be. What though we want comforts on earth, when we have heaven provided for us? Shall not any condition content a man in this world, that. has such a glorious condition to enter into? We should not so much as look up to heaven without comfort. We should say, " Yonder is my Savior, yonder is a house provided for me:" we should think and look upon heaven as our own place, whither CHRIST is gone before, and keeps a room for us. Likewise, when we think of the troubles of this world, of the enemies we have here, think of CHRIST taken up to glory, and think of CHRIST's order; «first, he suffered, and Then he entered into glory:" so wwe must be content to suffer first, and then be glorious. CHRIST entered into glory in this order, and shall we think to come to heaven in another order than CHRIST did? If we are in CHRIST, all that we suffer in this world are suf­ferings of conformity, to make us suitable to our Head, and to fit us for glory. And our greatest abasements, what are they to the abasement of CHRIST? None was ever so low, and there is none so high. As he was the lowest in abasement, so he is the highest in glory. When he was at the lowest, in the grave, not only dead, but under the kingdom of death; then he rose gloriously, and ascended. So our lowest abasements are fore-runners of our highest advancement and glory.

And let this stir us up also to stand for CHRIST and the church, and not to be ashamed of religion: "He not ashamed to be called our brother;" no, not after his resurrection: "Go tell my brethren, I ascend unto my Father and your Father." He was not ashamed of it when he began to be in the state of glory. He is not ashamed of our nature now, having taken it up into heaven: he is not ashamed to own us here, and will not be ashamed at the day of judgment, to set us at his right hand. And shall we, for fear of men, for any earthly respect, be ashamed of our glorious head? Do we believe that we have a head that is glorious in heaven, " sitting at the right hand of GOD," that ere long will come to " judge the quick and the dead;" and shall we be ashamed for a scorn, for a word, for a frown? Where is the Spirit of glory, the Spirit that should be in Christians that hope to be glorious? " He that is ashamed of me here," says CHRIST, "I will be ashamed of him at that day." How can we think that CHRIST will own us, when we will not own his religion here? When we are ashamed to stand for him, shall we think to stand