The greatnes of the mystery of godlines;: opened in severall sermons by Cuthbert Sydenham teacher to a Church of Christ at Newcastle upon Tine.

SERMON X.

1 TIM. 3.16.

Received up into Glory.

WEE are now come to the last step of this long as∣cent, at the top of which, you have the full sight of all divine workings; God seems to begin low, takes flesh upon him, and is condemned; but then riseth higher, and is justified in the

spirit, and admired by Angels, prea∣ched in power to the Gentiles, yea, and beleeved on in the world, and now re∣ceived up into Glory. This notes the highest advancement of our Nature, in the Person of Jesus Christ. The great subject of this mystery, is Jesus Christ, he is the centre in which all these lines end, the great and common representative of all the Elect; and he is set forth here, as under diverse formes and conditions he past through, and the severall wayes of his manifestation to the creature, as con∣demned and justified, as admired and preached, and beleeved on in the world, and now at last, as received up into glo∣ry. And it is no more then to set forth the 3 great acts which Christ did, as Me∣diatour for us, in transacting our salva∣tion; he was manifest in flesh, to dye for our sins, he rose againe for our justifica∣tion, he ascended up into Heaven, to sit at Gods right hand for us. This is put in opposition unto his lowest extremity of humiliation for us. He that descended, also ascended farre above the Heavens.

So that now we must view this my∣stery as in another world, and follow it up to Heaven, where it is acted in glory.

The greatest part is yet behind, it seems now to be gone out of sight; as the sun, when it is gone from our Horison, begins a new day in another part of the world: So God having acted that part of the my∣stery which was for this world, takes him up into Glory, there to act the rest in a new and blessed way. By glory is meant Heaven, where Gods sets forth his glory most.

For the cleerer opening of this, I shall propound these things?

1. Who or what it is, that is taken up into glory.

2. What it doth import & comprehend?

3. The mystery which is in it.

For the first; It is no other but Jesus Christ, who was God manifest in flesh, who after he had suffered, entred into his glory, having done his worke, as the A∣postle saith, he entred into his rest, Heb. 4. He came out of the lap of his Fathers love, into a wide and miserable world, to

lead a contemptible and mean life, in the form of a servant, and having finished his course, is againe taken up into that glory, and high dignity from whence he came. This was the prayer of Christ, that when he had ended his worke in the world, that God would restore him to that glory he had with him, from the be∣ginning of the world, John 17. He left his place for a while, seemed to be tur∣ned out of it, as one not worthy of it, un∣till he should purchase it by his owne blood. He was let fall out of glory in∣to a forme of misery, and lost his station for a while, and againe is restor'd to it, with an addition of highest honour.

That this is meant properly of the per∣son of Christ is cleer, for the same is re∣ceiv'd up to glory, who was God manifest in flesh, and justified in spirit, who died and rose againe; that none of the Saints did, neither can any other be said to be seen of Angels, nor preached to poor sin∣ners, nor is any the object of Faith, but Jesus Christ; but yet this must be gran∣ted, that mystically, and representatively,

the Saints likewise are received up into glory with him, as I shall shew anon; and if you will that Jesus Christ that in the names of all the Elect was condemned, and made a sacrifice for sin, and justified in the Spirit in their stead, that Christ is also received up into glory as in their stead.

But secondly, what doth this hold forth, that Christ is received up into glo∣ry? You must look on this as containing a glorious designe, and a great part in the salvation of soules.

1. It implies a compleat finishing of that worke he had to do for us here, that there was no more to be done in this world for us, that the satisfactory worke to justice was finished, and he and his sa∣crifice accepted before God; Heb. 10. ha∣ving by one offering perfected those which are sanctified; he entred into the holiest place, viz. heaven, and there sate down at the right hand of God, having no more to do, justice being satisfied, justifi∣cation for sinners procured; this was evi∣dent when he rose againe: For if he had

not paid the debt, he had never come out of prison; but much more evident seeing he is received up into heaven, taken into the Fathers bosome: many break prison, and walke up and down securely, as if all were paid, but they dare not come in the face of the Court and behold the Judge, or come nigh any of their Creditors; this is the greatest ground of security that can be possible, that sin is done away, and that redemption is purchased, because that Christ is received up into glory; God would never have let Christ come so nigh him, if he had any of the smell of his grave-cloaths on him; had left any one sin unsatisfied for.

2. It imports not only a bare satisfacti∣on of justice, but clearly demonstrateth how infinitely God is pleased with Jesus Christ, and what he hath done, that his heart is contented, and he hath over and over pleased him; many a broken debt may be paid by a third penny, and com∣position and the Creditor pronounce sa∣tisfaction in Law: But Christ did not a∣gree so with God by way of compositi∣on,

but Christ paid the utmost farthing that justice could command, and in such a way that God is infinitely taken with him and his Oblation, and so delighted in him as that he thinkes him not fit to stay any longer in this world, but takes him up to glory, cannot be without him in heaven, gives him a name above every name; that he may aske what he will, he hath the command of all Gods treasu∣ries, of all his riches.

When Christ went up and down the world, and was but about the work, he could not hold but must send the Spirit to proclaime to all the world, This is my beloved Son in whom I am well pleased; as if he had said, Whatever he shall do I will accept: But now how much more when he hath so faithfully acted out his will, and is received up into his glory; and is received up into his glory, is God pleased with him? It is said, that Christ entred into heaven there to appeare be∣fore God for us. As a confident Debtor, who hath paid the Creditor, comes into the Court and askes, who hath any thing

to say to him, he owed no man a farthing, all is paid, let the Law take its course: So did Christ, he entred into heaven as one asking justice, what will you have more for poore sinners? here I am, if the Law hath any thing to say to these soules which I have dyed for; have not I given satisfaction to the utmost? I here ap∣peare to answer in their behalfe who can∣not speake for themselves; Justice is si∣lent, gives the acquittance, and God sets Christ down at his right hand; no place, no honour and advancement is too good for him who hath purchased so much; So that now a poore soule by faith may see a discharge indeed of all sin; do but thinke that Christ is taken up into glory, and there cannot remaine a thought that any sin is unsatisfied for; God is pleased so as that nothing but glory is to be ex∣pected.

3. This imports a new designe to be acted in heaven for us; he is taken up in∣to glory that he may act gloriously the second part of our happinesse; he acted one part in flesh, in the habit of a begger

cloathed with rags: He is now gone to act the person of a Prince in robes of glo∣ry, and all this to mannage our salvation in the richest way that can be; he is now gone to follow his bloud, and to get all into his own hands, that he may make ready mansions of glory for us. Two great things Christ acts for us now in glo∣ry, which is of exceeding consequence to the salvation of our soules.

First, He is in place of an Advocate for us, Heb. 7.25. he lives to intercede for us; he is alwaies begging of favour and love for us; he lies there to stop what∣ever plea may be brought in against us by the Devill, or the Law: So that no sin can come in to make plea there but Christ answers it with his old satisfaction; he is there to get out fresh pardons for new sins.

Secondly, He is the great provider and caterer for us, against we come there he is laying up a store and stock of glory for us; he went before to take up Gods heart for us, and now is drawing out the riches of love from him, and laying it in

banke for us; therefore the Apostle saith, My God shall supply your wants accor∣ding to his riches in glory; now he is in glory, he intimating that Christs riches lye in glory, & now he hath the possession of them all. And this is that which third∣ly is here so great a part of the Mystery of Godlinesse; that God who was manife∣sted in flesh should be received up into glory; he who dwelt in glory, and was nothing but glory, should yet be represented as at a distance from glory, and said to be received into it; but especially the myste∣ry lies in this: That Christ went not up as a single person, but taken up as a com∣mon person, carrying all the Elect with him; whatever was to be done on us was done representatively, and vertually on Christ as in our nature; he dyed as a common person, and was justified as a common person, and so now he is recei∣ved up into glory he went not up alone; but though it is meant properly of his person, yet vertually, and mystically it is meant of all the Saints, they were all ta∣ken up with Jesus Christ into glory; not

that they are so actually, but mystically as in Christ their head. And this is the designe, God comming downe to us to bring us up to himselfe, letting aside his glory, from whence we were departed, and then taking it up againe, and us with him. It is no mystery for Christ as God to be in glory, so he cannot be said to be received into it, for he never was with∣out it, but it is meant of his humane nature. Neither was Christs humane na∣ture received up for it selfe, but as it was a figure of us; Christs person was the great modell, and first draught of all that shall be done to his body the Saints, therefore he is said to be the Captaine of our salvation that leads us all on, and our forerunner into heaven; he breakes the clouds first, appeares first before God, and is glorified, then we follow; Christ wears the Crown in heaven as our King, and he is united and married to God as our Proxy.

This is the mystery, poore sinners ta∣ken into glory with Jesus Christ, God himselfe in our owne nature is gone into

glory for us. Christ is not only gone to heaven to prepare a place for us, Joh. 14. but sits in heaven in our roome, and God looks on him as the great Picture of all that body, and delights himselfe in seeing them all glorified as in him. And even the Saints now are said to sit downe with Christ already, Eph. 2. (in supercoelestibus) in heavenly places, in supercoelestiall places. And as though now we be the Sons of God we know not what we shall be when we come to glory, but that we shall be like Christ; so though we know Christ is gone up to glory, yet what new mystery he acts there, and how he acts out our salvation as in glory, we know not untill we be actually taken up into the same glory, we have but hints of that transaction.

Ʋse 1. What a stately Tower have we erected for to see heaven on? What a faire prospect have we of the heavenly state of blessed soules? Faith may stand on this mount and see it selfe in glory; it is like some optique glasses, which bring in all which is done without in the streets

into one roome; this expression opens heaven to every beleever, and so fully that he cannot but see glory. Is Christ re∣ceived up into glory? What is this but the investing all Saints with the same pri∣viledge; your faith is led up very high to take in glory it selfe. Faith stands ve∣ry lofty when it may both see earth and heaven at once, all that God hath acted for it here, and all that he will act in hea∣ven. Faith should eye Christ as far as he goes; if he be ascended, so should faith; if he go into glory, so should you also by beleeving Jesus Christ is lifted up, thus that we might be drawn after him; it is a great encouragement to us to think that Christ was dead for our sins, and is risen againe as our justification: But much more that Christ is gone into glory, and hath carried all our names with him into the Fathers bosome; beleevers should look on Christ under a twofold notion.

1. As one from whom all their hap∣pinesse comes; as a head ordained on purpose to convey life and influence unto the soule; one who is filled with all ful∣nesse to fill them.

2. As the plat-forme and idea of what they shall be, and this is a high conside∣ration, that Saints may not only have from Christ, but expect to be what he is; looke whatever God acted on the person of Christ, that he did as in our behalfe, and meanes to act the same on us: was Christ crucified? so are we; as he rose againe, so are we raised together with him, and if he be taken up into glory, so are we. Oh how should faith stand and gaze on Jesus Christ now he is in glory; not an ordi∣nary and meane act of faith will come up into this mystery, such a faith only as sets the soule in heaven, and puts it in a con∣dition of glorious triumph becomes this expression; heaven is not only opened, but possessed by Jesus Christ for us. Faith goes to Christ as dying and rising againe, and so beleeves its remission of sins and justification; but yet faith is low while it doth not go within the vaile and see glory. Saints should not rejoyce in pre∣sent acts, but live on future glory, as it was with the Jews at that time when the high Priest went into the holy of holies,

(whcih was very seldome) yet then they ought to have higher joy in beleeving, be∣cause they saw the utmost of their hap∣pinesse represented then when meerly they saw the bullock killed for sin. So now that Christ is gone into glory, the holy place not made with hands, we should not only have a faith of justifica∣tion, but of glorification; you may an∣ticipate the condition of heaven it selfe, and your actuall possession of that by beleeving; when faith lookes down and sees Christ on the Crosse, and his bloud running out to satisfie wrath, it cannot choose but thinke that righteousnesse is procured, especially when we see him rise againe; but now when we looke up higher, and see Christ taken into glory, what can we have lesse than a glorious faith?

Use 2. And now seeing I am falne on this, I cannot choose but bewaile our stu∣pidity, and reprove our folly; how mi∣serable do beleevers live? Where is the spirit of glory that should be on them? When Stephen saw Jesus at the right

hand of God (though but for a moment) his face did shine like glory, Acts 8. How many are there that never came up yet to act faith in Christ as a glorified Christ? We are yet still in the lower forme, can take in no more of Christ than what was done on the Crosse, what some natu∣rall and common resemblances of him can hold forth; we seldome follow Christ into heaven to see what he is doing there for us; many professe to live immediate∣ly on God, and to be in glory already, but we cannot see their faces shine, their out∣ward man scarce as glorious as common professors. It were well if we could see Christ in his glory; such a sight would be transforming of soules indeed; we should live not only as men borne for glory, but as in glory, as these that have not only one foot in the grave, but one foot in hea∣ven; heaven is not only let down to you in the frame and picture of it, but you are taken into it in the person of the Lord Jesus; you may not only dreame of hea∣ven, but enjoy it; and you thar live be∣low glory live below Christ who is

received up into glory.

Ʋse 3. This cannot but heighten the joyes, and enlarge the comforts of the Saints, when they do but consider that Christ is received up into glory. In be∣leeving this, what can they find lesse than joy unspeakable and full of glory. For,

First, Now Jesus Christ is accepted of the Father for them, and hath declared gloriously that his heart is at rest in the workes of his hands, and that he is well pleased with you; for in this condition he could never else have received Christ in∣to heaven: if there were any frownes left in Gods face, you might be sure Christ should have them, first he comming so nigh him; and if any flawes were in your pardon, or any exception against his satisfaction, he had heard of it, and would have been turned out of heaven untill he had made full payment; thou needest not doubt acceptance at the throne of grace and to find a blessed welcome to God, when Jesus Christ is accepted for thee, and thou commest in such a relation.

Secondly, Now he is in a capacity of

acting out all his love, and the Fathers desire in the most glorious way to thee; Christ is gone into heaven to do some∣thing more for thee still; he had some glorious piece to frame for the Saints, and therefore left this world and went to his Father that he might act it in glory, and now he is invested with all the riches of heaven; he hath all the keys of hea∣ven and hell, he hath all power to com∣mand, he hath received all the promise to himselfe, and all that he hath to do is to empty himselfe againe on you; he hath not only got his fathers heart for you, but got all his riches to bestow on you; he cares not as it were for his own advance∣ment, but only as it is the advantage to glorifie you; and now he can do what he will; when he came to heaven the Fa∣ther bid him sit down at his right hand and take what he would, he would have no more to do with the world, but he should bestow what he had among his Saints; this should be the reward of his death; all judgement is committed to the Son, the Father judges no man, Joh. 10.

he hath given away all his prerogatives unto Jesus Christ.

Thirdly, As Christ is received up in∣to glory to act for you, and to bring you to glory, so he sits in heaven to represent you; he is there as a publike person, and God sees you all in him; he doth but oc∣cupy your place, and imploy your stock before you come to yeares, all you must be gathered into his fulnesse, and received up into the same glory; he cannot be contented with that glory he hath un∣till you be with him, then he still praies the Father so earnestly that you may be with him where he is, Joh. 17. that they may see (that is, enjoy my glory) if Christ intended to resigne up his place, and all his glory when once his Saints were come about him; he is but as Feoffee in trust with your estate; and how will Christ im∣prove it for you who hath such an oppor∣tunity? And which is more, what kind of glory must that needs be which is the honour and the happinesse of Jesus Christ, which is his highest advancement as Mediatour.

Therefore every Saint should expect every sight of Christ as glorious to wait on the Lord Jesus for glorious manife∣stations of himselfe, and in the next place expect to see himselfe in glory; do not only remember that you have a head in glory, who can supply your wants, but re∣member that you are there with him, and that his Crown is as it were a burthen on his own head untill it be set on yours; live according to the rate of such a mystery; aske of Christ communications according to his riches in glory; let all your actings be glorious, all your walkings, joyes, brea∣things, let them all be as in glory; view Christ, and see him as in that relation and condition, and you will soone have the sparkles of the same glory on your hearts; bound not your faith and expe∣ctations within this poore world, and the enjoyments of in it, but ever and anon cast glances into glory, and if you will be in such an estate you must get Christ that is received up into glory in you as the hope of glory, Col. 1.27. It is only as Christ breakes forth in your

hearts by faith that you come to have such sights of glory; that glorified per∣son that is now in heaven must be in you by his spirit of glory, or else you can have no hope of glory; beleevers, you see your object, you know his person, never be quiet untill you come into his condition; as you must go through all ordinances and creatures untill you come to Christ, so through all the conditions of Christ untill you come to glory.

Let us now view it in the whole as it were, as it concernes Christ and the Saints together, and this is the end of that, it is received up into glory. As God in Christ was condemned in flesh, so are the Saints, and justified in the spirit, so are they; and at last they with Christ are re∣ceived up into glory.

Quest. Now the great question is, How Christ and the Saints are received up into glory?

Sol. As for Christ, it is cleare that he was taken up in his humane nature; as he was God-man in the world, so he is now in heaven, Jesus Christ hath a reall bo∣dy

now in glory as he had in the world: But it is taken into glory, and so a glori∣ous body, Phil. 3. ult. In any other respect Christ could not be taken up into glory, for nothing wanted it but his humane na∣ture: And so must all the Saints be recei∣ved into glory in the same way, not only in their soules but bodies, for the Saints have not phantasmes in heaven, they are not annihilated in their being, and made in another essentiall forme, but are taken into glory in regard of the whole man as it consists of body and soule. For that place in 1 Cor. 15. where it is said, flesh and bloud cannot inherit the kingdome of heaven, therefore no reall bodies shall be there. It is answered, that the meaning is, flesh and bloud without a change, as it is mortall and weake, not simply the being of flesh and bloud; but it is expounded in the same verse, neither can corruption inherit incorruption, that is, no flesh and bloud, as subject to corruption, as it is weake and sinfull, shall not enter in: For it shall be made a spirituall body, still a body, but spirituall and free from cor∣ruption,

having a being of immortality put to it.

And this is so cleare as it cannot be de∣nied, except we will imagine a chimaera of a man without soule or body; let this be considered, whether the man that sin∣ned shall not be saved, the same individu∣all man; if the man, then certainlie both in his soule and body, without which he is no man, the being of him as a man lying in the compositum. And besides, the same that is redeemed must be saved, now we are redeemed in soule and body; but yet this body shall be a glorious body, so changed, as that whatever may denote weakenesse and corruption shall be done away, it shall put on incorruption. And how strange is this, that the same man which is ju∣stified, and sanctified, shall not be glo∣rified. But I leave that as the excre∣scency of the pride of this wanton age, who would frame a glory to themselves out of their own fancie.

Let all us know, that Christ and his body shall be taken up in their soules

and bodies to one and the same glorie; and though now we dwell in houses of clay, and walke in raggs of dust and ashes, we shall one day be taken into glorie. This should comfort us in all conditions, that this is not our place, and draw out our spirits to scorne this world, and to breath and long after another fulnesse which is to be revea∣led; the more high and aspiring our spirits are from the world, and all en∣joyments to that glorie into which we are to be taken, the more we expresse our assurance of it. And this glorie is so great, that there is no taking it in, but we are received up into it. Oh what a blessed time will that bee when the whole man shall be cast into glorie, lost as it were in glorie as in an infinite Ocean.

Thus I have presented in a short view to your eyes that which hath been acted from eternitie, and will be yet acted to eterni∣tie: It is little hath been said to what might have, and to what shall be really done, I have only shewed you the things in

a rude lumpe, let you see the outside of inward and unexpressible glory. I have glanced at that which will be the pro∣spect of the strongest eyes for ever; but alas, who is able for these things? God must act it in us that we may know it in it selfe; it is a worke for the spi∣rit of the living God, who searcheth the deep things of him.

I shall only in conclusion sum up all, and set before your eye a small map of the whole continent of this myste∣ry, that you may see what God is a∣doing for poore sinners; the Apostle comprehends all in this expression of a mystery, and a great mystery, and then laies it out in these particulars which are enumerated in this verse; God ma∣nifested in flesh, &c. Here is a chaine of mysteries, the first end of it is tyed to Gods heart, and the other end's in glory; in the whole you may take no∣tice of these things:

• 1. The plot and designe.
• 2. The contrivance of it.
• 3. The way of acting it.

• 4. The effecting and issue of it.

The plot was to save so many poore sinners, who lay in the bottome of hell, and had so offended God, as that no∣thing but eternall wrath was their por∣tion; the spring of this, and invisible wheeles from whence it was acted, was Gods eternall love and goodnesse, that he might discover it freely to his crea∣tures, because this designe might go on glorious.

It was contrived that the same na∣ture which sinned should save, and that the manifestation of God should not be untill the time of the sin, and misery of the poore creature; and that the riches of love might be showne, wisdome contri∣ved that God himselfe in another forme should act out all our salvation. Thus God comes to be manifested in flesh, and cals himselfe Christ; takes up our na∣ture, and joynes it to his Godhead to be one person, and in that person dies, and suffers, and satisfies himselfe, and is justified as in our stead; he himselfe is made that to us which we were to be

made; he makes that person for the glo∣ry of the transaction, a head to Angels and men, and presents him to the view of these blessed creatures that they might admire him; and then, as a way to ma∣nifest it to us, makes a Gospell which shall containe the sum of all this designe, and causeth it to be preached and proclaimed to all the world; and because there was nothing in the creatures at all to move him, it is to be preached freely, and that to the Gentiles, to the worst of sinners, without exception; and then these poore sinners which have been thus loved, they beleeve on it, entertaine it joyfully, are made one with this person thus set forth, have all applied to themselves, and then this person, and all these soules are taken up unto glory together, and enjoy the fulnesse of God himselfe; this is the Epi∣tome of the mystery: but every particu∣lar, as well as the whole, is a great my∣stery, and past the apprehension of men and Angels to fathome.

The whole work of Salvation is acted by none other than God himselfe seve∣rall

manifestations; first, in the person of Christ, and that in severall habits: and then in us, and that in severall condition••; but still it is God acting towards us, and acting us towards him. God comes down from heaven, and acts out his love to us in five various formes, and under divers con∣siderations, and as he goes along gathers us into it, and then at last goes up againe into glory and carries all us with him; he lets down Christ as a platforme of his own love, and makes him act before our eyes all his glory, and then according to the severall out-goings of his love disco∣vers him to us, and at last wraps us up with Jesus Christ into his own fulnesse: glory was the end, that was the conditi∣on which we were designed unto; but God lets out this glory first in severall sparkles, and then contracts them all in himselfe againe, and receives us up into it; here∣in lie mysteries like mountaines one up∣on another, and they reach up to the heavens; not a manifestation of God but hath been in a mystery beyond all the apprehensions of the whole world; love

breaks out in a direct line, but as it goes along, winds up it selfe in such a variety of contrary and unthought of discove∣ries, as that it amazeth men and Angels; So that this is the totall, God acting in Christ, and he in us, and both received up into his infinite fulnesse, which is here called glory.

Oh therefore to conclude all, let all your spirits be taken up in the admiration of these mysteries; what we cannot ex∣presse, do you labour to enjoy, take not up your heads and hearts with trifles, ordinary, and low things, when you have such depths of love and wisdome to stu∣dy and enjoy the sweetnesse of, thinke nothing worthy of a glance of your eye, or a thought of your heart, but this Great mystery of Godlinesse. And in all your apprehensions of the Gospell won∣der not if you see not at first the glory and beauty of them, you must consider there is a mystery in every one of them; thinke not in a slight and ordinary glance to understand divine mysteries, they will take up the most serious and most sub∣lime

thoughts, and swallow them up at the very entrance on them.

Get the key of divine mysteries if you will open them exactly, that is, the Spi∣rit of the Lord; sence and reason will never unlock the depths of such myste∣ries, he which will know the mind of God must have his own Spirit to reveale it. Foure things are required to all know∣ledge: An Eye, an Object, a Medium, and Light, the Object is supposed.

1. There must be an organ or capaci∣ty to see, though things be never so cleare, no man can see without an Eye, there∣fore the naturall man cannot see the things of God, because he wants an Eye; you must get a spirituall eye, a divine judgement; for, whatsoever is received in, is per medium recipientis, your old un∣derstandings will not serve to judge of Gospell-mysteries.

2. You must have a divine light to shine on this Object before you can see it; Christ is in himselfe out of sight, and the mysteries of the Gospell are too far above all the light of nature and reason too, and

therefore the light of the Spirit must be waited on.

3. You must have a fit medium to con∣vey this light to your eye, and that is the Word of God in the Scriptures, through that word the Spirit shines, and opens the light and beauty of these truths to us. Stu∣dy the Scriptures, wait on the Spirit in them, and you shall know the deep things of God; and I may adde this as the last, get the power and life of truth in your hearts, and then you will soone know the mystery; get your hearts wrapt up in the life and beauty of truth, and you will soone know the meaning of it.

FINIS.