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 IV.

1 TIM. 3.16.

God manifested in the flesh, &c.

I Made an entrance on this the last day, but there are new mysteries yet ari∣sing, and no sooner doth one discovery passe but another comes on, this bottomlesse depth of Gods glory in the Gospell can be sounded by none but God himselfe; we have some manifestations of it, and that in flesh, or else we had ne∣ver imagined what thoughts God had to∣wards his poore Creatures; besides what hath been spoken as to the opening of the words, still this must be taken in, That it is not God in flesh mystically, but perso∣nally: Or else thus, It is not meant of God manifested in flesh, that is, in the

whole mysticall body of Christ, the Saints: But only God assuming our nature into the union of Christs person, and this had need to be observed, because all these places, where it is said, that it pleased the Father, that in him all fulnesse should dwell, Col. 1.19. and that the fulnesse of the God-head dwelt in him bodily, Col. 2. and this place is spoken of Christ mystically, or in his body, not personally, intimating that God dwels in the flesh of the Saints, as much as in the humane nature of Jesus Christ; and that there is no other distinction than of head and members.

Now to cleare up this to you, I shall not need to go farther than this verse.

1. This is spoken of a thing that is al∣ready done: God is, or was manifested in flesh; now if it were meant of the whole mystical body of Christ, it must have been said God will manifest himself in flesh, for all that body is not yet made up, are not capable of any such manifestation, thou∣sands of them being yet unborne.

2. God that is manifested in flesh, is ju∣stified in spirit, and seen of Angels, and

preached unto the Gentiles, and beleeved on in the world, and received up to glo∣ry; now none will be so grossely igno∣rant as to attribute this to Saints; Saints are not preached to the Gentiles, nor be∣lieved on in the world, nor yet all recei∣ved up to glory.

3. God as manifest in flesh, did dye in that flesh, was crucified to make atonement for sin, for this was a manife∣station in order unto reconciliation; now who will say, that the bodies of the Saints did dye, and were offered up in sacrifice, and did make our peace with God, which they must be said to do, if the meaning of the phrase be according to that interpre∣tation.

We had need be wary in the letting out our thoughts on the Scripture, and fastening interpretation of things, seeing such strange consequences may follow.

And especially take heed of advan∣cing Saints so as to lessen Christ; he must have the preheminence above Saints and Angels; and know that there is not only a distinction between Christ and Saints

meerly as head and members, but a distin∣ction of them in regard of their persons; for Christ is a head, in regard of his person, as the husband is the head of his wife, and though they be one body, yet he is a di∣stinct person, and hath those incommuni∣cable prerogatives that cannot be appro∣priated either to Saints singly, or as his body.

Gods manifestation to the flesh of Saints, is at second hand thorough Christ, of his fulnesse, that is, of that fulnesse which resides eminently and distinctly in his person, they receive grace for grace. Indeed God is said to dwell in us, and we in God; but how? not as God dwels in Christ, but because he dwels in us by his own nature, and we by union with Christ partake of that fulnesse, according to our measure. God dwels in Christ immedi∣ately, and as a God he dwels in us through Jesus Christ, Christ letting out part of that fulnesse on our hearts. And thus God was pleased that in him all fulnesse should dwell, and by him to reconcile all things to himselfe, that in all things he might

have the preheminence, and that his per∣son might be distinctly admired above all Creatures.

The difference of Gods manifesting himselfe in flesh, that is, in Christs hu∣mane nature, and ours, lies in this, that this manifestation was as in an ordinance of life and salvation, making that person which had our nature the great conveyer of eternall peace and comfort through that flesh; so the Apostle, Col. 1.22. In the body of his flesh, through death, he is to present us blamelesse and spotlesse to his Father; wherefore saith the Apostle a∣gaine, Heb. 2.17. It became him in all things to be made like his brethren, that he might be a mercifull high Priest, &c. that is, that he might be fit to convey life and salvation to poore soules.

But Gods manifestation in the flesh, or persons of the Saints, is as into severall Cisternes which lye under the fountaine to receive their proportion: God manife∣sting himselfe in Christs flesh is as of a fulnesse to fill all; but in the person of the Saints it is but of severall degrees and

measures in order to a fulnesse; that we may come to the fulnesse of the measure; God hath manifested himselfe in our na∣ture, that by that he might at length fill all our persons; Thus is our nature joy∣ned to the Godhead, to be as a great pipe set at the mouth of some full spring, that through that God might run out his love and glory by degrees on our heart; first Christ receives it at once, and then tho∣rough his Spirit discovers it in us.

In a word, Gods manifestation in Christs flesh was as a Saviour, a Redee∣mer, a Head, yea, as the Author of eter∣nall Salvation to us. And this is the my∣sterie of mysteries, he which reads this may very well cease to wonder at any thing else.

This is the foundation of all Gods o∣ther actings to us, the pole on which they all turne, all the discoveries of God are wrapt up in this one; this unlocks Gods own Cabinet wherein all his designes lye; Election, Redemption, Glorificati∣on, all is wrapt up in this, and made cleare when we understand this one expression;

God manifested in flesh, it is the being of light, and immortality to light, at once it opens heaven and earth.

1. This is the foundation of our union with God and Sonship; it is from hence that God is one with our nature, God is manifested as a Father in our own flesh; we are Sons, because Christ is, he was re∣ally and naturally the Son, and wee through him receive the adoption of sons; For he which sanctifieth and they which are sanctified are all one, therefore he is not asha∣med to call them brethren, Heb. 2.11. So you have (Gal. 4.4, 5.) God sent forth his Son in our flesh, that we might receive the adop∣tion of Sons. God first takes our na∣ture and marries it to his own Son, that so we might be united to him in his na∣ture; This is the Antitype and modell of all relations; God one with flesh, here is Father, and Son, Husband, and Wife, all relations meet in this one. 2. It is by this that we have communion with God, we had never seen God, had not he manife∣sted himselfe thus familiarly in our own flesh; communion is in things, and be∣tweene

persons sutable; There was no sutablenesse between God and us untill he appeared in our own likenesse, but now he made himselfe as it were fit for converse with the unworthiest Creatures; there is a sweet sympathy between Christ and us, by reason that he dwels in the same house of clay, as it were with us; the devill himselfe when he comes to the Indians as their God, to draw their hearts to worship him, appeares in the forme of a man, that so he might the bet∣ter converse with them: The blessed God was willing to manifest infinite goodnesse to the Creature, and to con∣verse with them, and that all terrifying apparitions might be shunned, he appears as a man, that so we may have intimate fellowship and communion with him; with what a holy boldnesse may soules draw nigh to God, and delight to behold him, and converse with him, now he is in such a habit of love and sutablenesse unto our own sences? Why art thou strange, poore trembling soule, and standest afar off, as if it were death to draw nigh?

Of whom art thou afraid? What vision of amazement dost thou behold? Is God come down among men, and thou canst not look on him, lest thou dye and perish for ever? Why, cast one look more, and be not discouraged; It is true, God is come down, but not in flaming fire, not in the armour of justice, and everlasting burn∣ings, but cloathed with the garments of flesh, and sweetly desires to converse with thee after thine owne forme. No∣thing can be a stronger motive to allure poore soules unto termes of peace and love as this, that God is come down, not to consume them with the brightnesse of his glory, but to beseech them to see with their own eyes their eternall happinesse. Let all poore soules come and put in their hands, and they may feele Gods heart come, and behold life and immor∣tality inhabiting the tabernacles of earth, and their own peace and eternall happi∣nesse in their owne flesh. Who can make any excuse now that he beleeves not? Why do soules now stand off? What can be desired by lost soules more?

Oh that I might see God, say some soules, why, he is come down in the likenesse of man; he walkes in our own shape; Oh, saith another, might I have my heart uni∣ted to God; why, he is come down on purpose, and hath united our own nature to himselfe; God hath left all the world without excuse, he hath condescended below himselfe, that we might be above our selves.

In a word, by this the way of life is pa∣ved, and all the bars and blocks taken out of the way, all objections stifled in the birth, and answered before they are made; In this manifestation justice and mercy sweetly kisse each other, and have their equall joy, free grace, and merit, bounty and beauty, fulnesse and nothingnesse are made one, and triumph together, the most hidden things revealed, and the worst things advanced, all things become nothing, and nothing all things; our na∣ture which lay in rags enriched with the unsearchable treasures of glory; that flesh which was so weake as not able to put forth a hand to save its own life en∣abled

to save millions of soules, and bring forth the greatest designes of God; and that flesh which the Apostle cals a vile bo∣dy, enobled and advanced beyond the na∣ture of Angels: This, this is the great mystery hid from Ages, and Generations of men, that God lives in our flesh, and there acts all the parts of his glory. It is now no wonder that man is made one to God, and hath boldnesse through faith even to go into heaven, seeing God is come to carry them up with him; this was the first and great experiment which ever God did make of the fulnesse of his love, and glory, and we have now seene that in our flesh, which could never have been seene in it selfe.

Ʋse 1. Seeing this is so great a mystery, what use can we make enough of it? doubtlesse it cannot be accounted lesse than a spring of unconceivable comfort to all poore soules, yea, in whatever con∣dition they be; give leave to extract some few grounds of strong support and joy, and we need no chymicall art, the consi∣deration doth naturally drop the stron∣gest

spirits of rejoycing and incourage∣ment, that can be possible.

Unto two sorts I shall especially direct this use.

1 To poor soules, that are yet in the embryo, under the first and lowest con∣victions of their owne condition, who first for feare of there wrath to come, and would faine draw neer, but dare not touch the staffe of their eternall comfort; this point will yield water of life, at the first striking unto their poor soules, yea, and more then their soules are able to beare, or their doubts are able to answer, if they will but observe what the weight of this expression is.

2. To beleevers, who are yet tremb∣ling at the sight of their many sins, and not yet cleered up in the spirituall notions of the Gospell.

For the first,

Let me speak to you drooping hearts, who long after life and salvation, and to see God as yours, more then life it selfe; what ailes thy heart, who hath made thee afraid? what is that shakes thy knees,

and dryes up thy marrow, and breaks thy bones, and cuts thy joynts and nerves.

Oh, why dost thou start back in the day of thy trouble! Why, you will say God is mine enemy, I am a stranger to him, I shall never see a glimpse of the face of God, where all my happinesse lies, sin hath brought forth death and misery in my soule; God's law con∣demnes me, my owne conscience accuseth me, and justice will have its due: These and such like, are the usuall apprehensi∣ons of such convinced soules.

Yet notwithstanding all this, let word of the Gospell be heard, let the truth be heard speak for it selfe: God is mani∣fested in the flesh. VVhen thy soule lost seven fold more then it is, the spirit of this expression is able to recover thee, and set thee upon thy legs, with a crowne of glo∣ry on thy head.

1. God himselfe is come into the world to offer the tearms of love, and peace un∣to thy poor soule, because it was impos∣sible for thee to come to God; he is come to thee, and hath laid aside, as it

were his owne glory, while he converses with thee. This is no ordinary design that God hath to drive, when he is so won∣derfully manifest in thy own flesh; when God manifesting himselfe as formerly, in Thunder and Lightning, with an innu∣merable company of Angels, all having their swords of justice and vengeance drawne; well might poor soules tremble, and run into corners, for who would ever be able to indure his comming; but loe poor soule, God is come in flesh, with an Olive branch of eternall peace in his hand, and bids you all be witnesse, he is not come to destroy, but to save: There be but two things in God, which might discourage poor soules from making ap∣proaches to him, the infinite brightnesse of his glory, whereby there is such a great distance between God and his poor creatures.

2. The infinite severity and exactnesse of his justice, whereby he is clothed with vengeance; but behold, these terrifying sights are you, God hath made his ap∣pearance as a man, as one of us, and

there shall not be the least distance be∣tween us; and this God is likewise in our own Nature, to satisfie himselfe, and to gratifie his own justice; for this is the naturall meaning of this phrase; that God hath taken flesh, to reconcile flesh to him∣selfe.

Bring out thy sins, and weigh them to the utmost aggravation of them, and take in every circumstance, both of law and Gospell, and set but this in the other scale, that God is manifested in flesh, to take away sin; how would all thy ini∣quities, seem lighter then vanity, yea, be as nothing, in comparison to that which is laid downe as a propitiation for these sins.

It is most true, that nothing can reveale God at such a distance from a soule as sin; it being that which is most contrary to his blessed Nature, who is infinitely pure and holy.

Yet, here is the mystery of godlinesse, that God himselfe, is become the satisfier of himselfe, and that in our owne Na∣ture: The utmost height of sin lies in

regard that it is a contradiction to the immortall God; therefore it is so hainous, that the death of Angels and men could never expiate it, or reconcile sinners to God; but if God will dye in our Nature, and lay downe himselfe as a ransome, how is the demerit of sin swallowed up in the incomprehensible redundancy of divine glory? and now, how doth grace superabound infinite wise laid down for satisfaction of the transitory and finite transgressions of the poor creature, the Law-giver suffering for the offences done against the Law? Doth not your hearts yet begin to leap within you, and the blood to come againe in your faces, and strength into your sinews? In the ap∣prehensions of this mystery of comfort, surely that soule is shut up in the inmost dungeon of unbeliefe, where never a beam of the glory of God shines.

But yet, will you have more, at least to leave you without excuse? This mani∣festation is not only a discovery in flesh, but to flesh.

And therefore, as he come in our Na∣ture to satisfie, so he comes in the Gos∣pell, freely and fully to offer the tearmes of love, in the richest and most alluring expressions; And if God cannot satisfie your death, what will? VVhat ever was done in our Nature, in order to redemp∣tion, was none other, then God acting out his owne love, and grace, and glory. So the Apostle saith, the blood of God was offered, meaning, that the efficacy and life of all that offering, was from God in our Nature, using that as an Or∣gan or instrument to act by: Let unbe∣liefe come forth and make its plea, and let it dare to appear before this conside∣ration; is not God enough to satisfie thy conscience? Oh, come nigh poor soules, see what an infinite ground of comfort is laid in for you, let the rich and glorious openings of the heart of the almighty o∣vercome your hearts; had God spoke from Heaven by himselfe, and called poor creatures, that lye in the midst of sin, crying out who shall deliver, and had he said, I will pardon you by my

owne prerogative; I made the Law, I will dispence with it, rather then you shall perish, what soule would not have been raised but up, even from the bottome of Hell; (and yet unbeliefe might scru∣ple, and say, what shall become of infi∣nite justice, shall that be dishonored to save me?) But alas, that were not as much, as for God to come in our flesh, and come as a price, and pay himselfe be∣fore our eyes.

In the Rom. 9. The Apostle gives this as the great reason of all his actions, he hath mercy on whom he will have mercy; if there were nothing else but God's will in the salvation of poor soules, who hath contradicted his will? But God hath not only showne his willingnesse, but hath really undertaken the effect of it by his God-head, and ingaged his owne ho∣nour, and all his glory, in the transa∣cting of it. Oh then, why shouldst thou feare to cast thy selfe into the infinite O∣cean of God's owne glory, notwithstan∣ding all thy vilenesse, God himselfe stands to lead thee by the hand, and hath put a

price sufficient in the hands of justice, to stop the clamors against thee; and if thou yet fearest to come to God, yet come to thy owne flesh; goe to Christ as having thy owne Nature, and knowes how to pitty thee. VVhat can be said more, to draw on thy trembling heart? if God himselfe, and God so fitted and qualified, as it were, will not, must not men dye and perish in unbeliefe, and who can pitty them? that when God's justice is satisfied, our Conscience should be unsatisfied; that when God is come downe so low to us, we should stand questioning, whether wee should come to him, what is it, but to say, all that God is, and doth, is lesse, or too little to com∣fort me.

2. Ʋse reacheth to these poor be∣leevers, who yet stand afarre off, and though they have hopes, yet have little Faith, and cannot so fully close in with the Gospell, nor draw nigh so boldly be∣for God, thorough the fears of their owne hearts. This point opens a door of rich entrance into the presence of God

himselfe; the blessed God hath made a Portall into Heaven, not of Iron or Brasse, but of thy owne flesh; this is that new and living way which is consecrated from Heaven, and now, with what free∣nesse and boldnesse of heart, mayest thou draw neer to God. Unbeliefe is strang∣led, after this consideration; since God is come in the flesh, we may believe any thing, for this is the greatest impossibi∣lity that could be. VVhy is God come downe so sutable, so lowly, if he would have thy poor soule be afraid to come to him, if he had any other intention, but to give strong consolation to the most sad soules, he would have appeared in ano∣ther forme, made use of another way, which should have bespoke such a design: But what is the meaning of this at first sight; God manifest in flesh, but this, as if God had said; you will not come to me, I will come to you, and that you may see how reall and tender I am of your good, I have taken up your owne flesh to make my great discoveries in; put your hand into my heart, and see how

love beates, and look into your owne hearts, and see what you want, I have taken the same Nature, that I may more sensibly supply you, and that nothing may disquiet your hearts, or dazle your eyes, I have set out my owne glory in love, and sutablenesse to your capa∣cities; this, and much more of the like expressions, are the very naturall spea∣kings of this blessed mystery. Oh, consi∣der once againe, what a heart of love was in this design, and what a ground of eternall comfort and support is there to thy heart in this; God is in thy owne Na∣ture, to take upon him all the mise∣ries of thy Nature, and to supply thy flesh with his fulnesse; this is none other then God's heart leaping out into our bo∣somes; and as much as if God should have said expressely, poor soules, I cannot keep from you, I love your very Nature; I will be nothing, so you may be some∣thing, my glory shall not hinder me, but I will vaile it, rather then it shall hurt you, I will take as much delight in your flesh, as in my owne Son, so I may but

shew my selfe kind and tender to you, and so I may have communion with you, and you with me, I care not, if I become one with you, live in your very flesh. Oh, that ever there should be a heart of unbeliefe, after these sensible demonstrations of divine glory and love; wilt thou stand off now, doubt now, why, what wilt thou have God to doe? can he manifest himselfe in a more ta∣king, alluring, sutable way to thy conditi∣on? Is there any thing below flesh where∣in the great God can humble himselfe for our good, think of another, and a bet∣ter way, or else for ever beleeve? VVhat, art thou shye of God, who is so sweet to thee? many soules thinke it a great part of their humility, to see their owne unworthinesse, so as to draw back from God? Oh, it is pride to the utmost, when God hath made himselfe low, and is come so nigh to us, not to take notice of him; to draw back from such a blessed one, who drawes so nigh unto us. I beseech you, gather up your spirits, and annoint your hearts with the oyle of

gladnesse; for God himselfe is come to live among you, and professeth he will have no other life, but among you; there he will manifest himself in all his sweetnesse and blessednesse to your soule. Lay aside all coynesse and strangenesse of spirit, seeing such a way of familia∣rity and entercourse is made, between you and God. It is very sad to see believers still so shye of approaching to God, so doubtfull of their accep∣tance, when God himselfe stoopes first, and is so in love with our ac∣quaintance, as that he will be as wee are. Let not such a Rocke of strength be slighted. But every day entertaine sweet and pretious thoughts of this de∣sign, and inure your hearts, to a way of believing in this God, so fully disco∣vered.

Lastly, Let men and Angels look about them what a mount of vision is raised up for the strongest and quickest eye to take the fairest prospect of glory from, seeing God is manifest in flesh; If God begins so gloriously, how will he end? If God

be so full of love, as to come down in flesh, oh what matter of hope is laid be∣fore us of what he will be to us? What doth God meane to bring poore soules unto? If his heart and glory be let out so full at first, beleeve, and wait for the most glorious openings of all Gods glory, see∣ing that he hath took the first rise of his manifestations so sutable to us; he is now manifested in flesh, and hath laid out a world of glory in that, but he shall be ma∣nifest in himselfe.