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 V.

1 TIM. 3.16.

God manifested in the flesh, &c.

ALl divine truths, though they are but one in substance and nature, yet they are various in their manifesta∣tations, and have their parti∣cular glory and lustre that sparkles from them.

Here is in this verse one and the same glory of God discovered in divers admi∣nistrations, and yet every one shining forth in a distinct excellency. God was manifested in flesh, made the object of shame and misery in the world, humbled and abased in our flesh, and that God is againe justified in the Spirit, and set forth

as an object for Angels to looke and admire, and for the world to lay hold on and beleeve, and then this God is taken up againe into glory, that is, advanced to that dignity which he seemed to leave and bid adieu unto for a while; and all this but a delineation of the various conditi∣ons and considerations of one and the same person Jesus Christ, and carrying on but one designe in severall representa∣tions for the good of poore sinners. This is that which the Apostle cals a great my∣stery, that is, the most hidden and pro∣found designe that ever God undertooke to act, wherein all the depth of his coun∣sels and heart was. For here is nothing else but God appearing in manifold shapes and formes to make poore soules partakers of himselfe, and raise up our conditions to a state of happinesse and glory.

Of the first of these particulars we have largely spoken, it being the prime and great mystery in this great order of mysteries. And yet there is so much in it as may againe take up our thoughts with

new wonderment, what can be more sweet and precious than a manifestation of God to poore Creatures; but for God to be manifested in flesh so sutable to us, herein lies the mystery; that is,

1. God manifesting himselfe in a way of humiliation, as one that would lay a∣side his glory to come and live with us, and undergoe the poorest and meanest condition for us.

2. In flesh, that God should make our owne nature which had sinned against him, and was so infinitely below him, to be our great ordinance of reconciling us to himselfe, and the organ of union, and communion with his own blessed nature; for God to manifest himselfe unto flesh is not such a mystery, it may soone be con∣ceived; God did manifest himselfe to Adams nature: But that God should be manifest in flesh is the great mystery of god∣linesse; God himselfe taking flesh, and dwelling in it with all his fulnesse, and advancing that flesh into onenesse, and ma∣king that flesh more glorious than An∣gels; through that flesh opening all his

Counsels, dying, and satisfying for the transgressions of flesh, and making the richest discoveries of love and free grace unto the sons of men, this may well be called a mystery, and a great mystery, an asto∣nishing, and amazing expression: And all other mysteries are wrapt up in this, this is that which Angels do so pry into.

Let us view it a little more in the con∣trivance and depth of it; God had an e∣ternall design to discover his infinite love to some besides himselfe, he therefore creates a world of Creatures, some ra∣tionall, and only capable of love, others irrationall, and serviceable to that one Creature which he makes the top of the whole Creation; set up one man Adam as a common person to represent the rest, gives him abundance of glorious qualificati∣ons, set him over the workes of his hands, made all subject to him, as if he were the darling of love. Now one would thinke Gods love and glory had been centred here, that he had taken up his abode for ever; but behold this man was but for a day, he fell from God, and all that were

in him, even the whole world, and all these beloved ones that were in Gods eye from eternity fell with him into the same gulph of sin and misery; Gods face is hid, not a sight of him, but in flaming fire to condemne sinners, and execute vengeance; but God had a further reach of love, and wisdome, and out of this darke cloud let some glimpses of another discovery, though so darkly that few could spell it, or make any comfortable sence or application of it to their own soule: But by degrees God hints it out more, points out with the fin∣ger by types and shadows, makes some models of it in outward Ceremonies, yet all hid and darke, that in three thousand yeares men were but guessing, and hoping through promises for a manifestation of God. And this is the meaning of that in Eph. 3. that it was hid from Ages and Ge∣nerations of men, that is, hid in Gods brest from them, they knew not what to make of this designe; but at last God opens himselfe fully; and what doth all this workings end in? why, in this, that God is manifested in flesh; the whole of all this

mystery is summed up in this, that God tooke the flesh of these poore sinners which he had so loved, and joynes him∣selfe to it, and cals it Christ a Saviour, and Redeemer of these poore sinners that lay condemned by the Law, and under condemnation with the whole world; and God comes to lye in the wombe of a Virgin, to be borne as we are, to live in the world in the poorest and meanest estate, as if he had not wherewithall to lay his head, he dies in that flesh, and is glorified in it; and joynes it so nigh, as that there is a communion of properties between them; that attributed to God which is proper to flesh, as to be borne, to suffer, that to flesh which is only proper to God; who can choose but wonder when he thinkes of this phrase, that a peece of flesh should be called God, and God who is immortall, incompre∣hensible be made flesh, and dwell among us; flesh infinitely provoking God, and God in the same Flesh infinitely pleased and satisfied. God veiling himselfe with Flesh, which was a way to darken his

glory, and yet unveiling at the same time the deepest and darkest of his designes in the most blessed and comfortablest way to soules; this swallows up our thoughts, and raiseth our faith to beleeve any thing, after this, when a soule can look on God as in his owne flesh, and see him at one time as Saviour, and his Father, and his Friend, and his Reconciler, as his Justifi∣cation, and his Sanctification, how can his heart containe within it selfe, but leap out of it selfe as one lost in the admirati∣on of it; all the actings of Salvation turne upon this hinge; when Christ was borne into the world, the Apostle saith, Joh. 1.14. We saw his glory as of the only be∣gotten Son of God, full of grace and truth, no∣ting out, that at first sight of him, so much glory sparkled from him as could appear from none but a God walking up & down the world, or at least his own naturall Son that came out of his bosome.

I will adde but two things by way of use to shut up this point.

Ʋse 1. Study this mystery above all things, nothing so pleasant, nothing more

deep, come but once to know the mystery of God in our flesh, and thou wilt desire soone to be taken into fellowship with it; the Apostle desired to know no∣thing but Christ, and him crucified, this is none other than the Lord Jesus; what∣ever expression is given of godlinesse, it is none other than God in Christ; what de∣light should soules take in the looking on their own happinesse? with what joy should we draw water out of this well of Salvation; the great reason of the shal∣lownesse of our comforts, the shortnesse of our hopes, the faintnesse of our spirits, the lownesse of our graces, is from the not knowing this mystery: we looke on our selves, on our present attainements, at some scattered promises, but not fully on God in Christ; God in our own flesh, a soule would see here a fountaine opened of grace and comfort that could never run dry.

1. God hath set our own nature as a vast pipe to his Godhead, that it may flow out in all manner of fulnesse upon our hearts; our flesh stands not for a

cypher, but it is an Organ of life and grace to us. If we saw such a fulnesse in our owne flesh laid in on purpose to in∣rich us, would we be so poor, want so much? VVe eye this, and that, but know not that all the fulnesse of God lies in our own Flesh, to be emptied upon us.

2. God hath in our own flesh laid out the modell and draught of what he will doe unto all his Saints for ever, for he made Christ the great Epitome of all his designe, and thou maiest see thorough thy flesh at once, what thou art design'd unto, and how high and rich thou shalt be, what a design God hath upon thee; for look what was done to our Nature in Christ, shall at length be done to all the persons of the Saints in Heaven. If we knew this, how high would our hopes be, and how lofty our expectations, after the utmost inrichings of the great God? For to what end hath God made flesh so glorious, but to shew what he will by that make us.

3. What ever God is in himselfe, thorough our flesh, he is to us, if he be

good, or mercifull, or gracious, or pow∣erfull, &c. For this manifestation is a suiting of all that God is to us, that when we eye this mystery, we may see what e∣ver God is acted out to the comfort and benefit of our owne poor soules; God himselfe making all his attributes and glory serviceable, to the good ends of his poor creature, and that in and tho∣rough their owne flesh.

Oh, my Brethren, let not such a strong hold be passed by, not such a treasury be unlookt into: In this mystery, you have Heaven brought downe to Earth, yea, more then Heaven; For God himselfe is come downe to open his heart to you. Let nothing take off your eye from this, set Faith on work immediately to eye this fulnesse; one mite of Faith on God in Christ, that is in our owne Nature, brings in more grace and comfort then a thousand considerations of any thing else; yea indeed, it is the only spirituall way of conveighing all comfort to the soule; there is no saving knowledge of God, but as he is manifest in Christ, and

doe not thinke that God is gone out of flesh, that is, that Christ hath left his hu∣mane Nature behind him, and is only gone up in his spirit to Heaven, nor but this flesh of thine is received up into glory, and stand as an eternall monu∣ment of love, and is the great Ordinance unto the end of the world of life and sal∣vation, and God shall come againe in the same flesh, though not as abased, but glorified. Oh Brethren, what succes∣sive sweetnesse, and without any inter∣mission, would flow out on your hearts, if you did by Faith lay your heads at this pipe: How canst thou want grace, when thy own flesh hath it without mea∣sure, and on purpose to fill thee? why art thou sad, when thy own Nature is made reconciler of thee to God? Bre∣theren, you live not like men under this design, that know what such a mystery meanes, you would see enough and to spare, a redundancy of every thing you want in this Lord Jesus; and the floods of immortality and glory would soone break over your unbeliefe, and swell

your hopes and joyes, beyond all bounds. God hath made our Nature a Myne of all sorts of rich and pretious graces, that by digging into it, we may see our estate. Whatever the person of Christ hath in himselfe, is all to convey unto us. Oh, that you were but insighted into these glories! had but acquaintance with this discovery of God, how blessed might you live! What a happinesse must it needs be, to see God in our own Na∣ture, and our Natures in him, and to behold nothing else but love, acting in a fulnesse of all grace and glory, to a poor soule!

Let your whole spirits be carried out thus fully to Jesus Christ, and with both hands, even with heart and soule claspe about Jesus Christ, and you will soon find depths of love and grace, power and sweetnesse, overflowing and swallow∣ing up your heart.

A soule hath space enough to expati∣ate its selfe, and hath a sure Rock to rest on; other things are narrow, and circum∣scribe the thoughts; all the promises of

particular graces are gathered up in this one manifestation of God. Thinke upon love in this or that communication, either in outward or inward graces; still we are shut up, our thoughts can goe beyond all that; but God manifested in Christ, there is room enough for a soule to let out his utmost thoughts, and to inlarge his affections, and yet there is no taking in by one soule, the vastnesse of this mystery, or the compleatnesse of this ful∣nesse: When a soule hath got out grace enough for this condition, and yet still that fountaine runs, and knowes no pro∣portion; if we would therefore study to know how to use this mystery, we should find out comforts exceeding our doubts, and our supplies our wants. VVhen Saylers are out in the Ocean, they feare not, though storms arise, and the Ship tosse: But when they come nigh land, then they feare, Sand and Rocks then lye undiscovered. So it is with a poor soule, as long as he lancheth out by Faith into the fulnesse of Christ; it is safe in the midst of the greatest stormes, all

the feares of unbeliefe are, when we come nigh the shore of our own duties and per∣formances, and come to see the land of our weak workings, then wee come into shallow water, and stick fast in misprisi∣ons, and are scattered by doubts and feares, because there is not water enough, not a stream deep enough to bear up the burthen of our sinking and dying soules.

That we may therefore know how to act our Faith to get strong consolation and full supplies.

1. Faith must goe directly unto God as in our flesh, that is, unto Jesus Christ, and take in nothing by the way which may divert its strength, never stop un∣till it fasten on this fulnesse of God in Christ. For when the eye of Faith roles here and there, and takes in but partiall sights of Christ, as in some particular pro∣mise only of this and that grace, and doth not fully set on Jesus Christ, as God in our Nature, it loseth the efficacy of that influence, which also would come, and besides, it divides the strength of its owne act, which is most strong, as it doth ad∣aequately

relye on Jesus Christ, and singly closeth in with him; for the truth, is, promises and actings, or what ever way God lets out himselfe, is but to allure and draw on the soule to an immediate close with the person of Jesus Christ.

2. Know, that though there be some things in Christ, which are most proper for some acts of Faith; as Christ dying, and crucified for a recumbents Faith unto the satisfying of his soule, in the pardon of sin; yet the strongest and pu∣rest acts of Faith are these, which take in Christ as such a person, laid out in all his glory, and all his offices as sutable to the condition of the soule. And the more comprehensive acts of Faith are taken in Christ in his fulnesse, the more are the injoyments of it, and the more lively the influences; As the more Iron is set at the advantage of the strongest point of the Loadstone, and adaequately laid for an immediate close, the stronger expression is left; and the more power∣full it is attracted, all such electricall bo∣dies, worke (as all other) according to

the propinquity, immediation, and adae∣quatenesse of the approach of other things of a sutable Nature to them. Therefore the Apostle saith, Heb. 12. loo∣king unto Jesus, the Author and finisher of our Faith, standing and beholding as with a stedfast eye, what he is, from first to last, as the Author and finisher of our Faith. So in another place, 1 Pet. 2. To whom come as to a living stone, we are built up, &c. These loose and transient glan∣ces on the actions and offices of Christ, bring in but loose and ordinary commu∣nications; but hearty and full out-goings to him, as God is in him, and as such a person, thus and thus qualified from Hea∣ven, carries power and life with it. And these vast and serious spirits who are not content only with flashie or secondary actings on Jesus Christ, but are longing to be diving into the depths of Christs glory and excellency, carry along with them impressions of an abiding and trans∣forming Nature. Oh, therefore be ambi∣tious only of apprehending what is the riches of this glorious mystery, and let not

course and common apprehensions of Christ content you.

Some think it a carnall apprehension of Jesus Christ, to know him as in flesh; it is true, to apprehend him absolutely so, as only having flesh, and going up and down in weaknesse: But to consider Christ as God manifested in flesh, and that flesh acted by God, and filled with God, is a true and spirituall apprehension of Christ, and that wherein lies one of the greatest mysteries of godlinesse; for we are not to understand this as a myste∣ry only for that time: As if God came and once manifested himself in flesh to satisfie for the sins of his Elect, and so to leave it down againe, but very flesh remaines to this day, and shall remaine, and all the spirit and life which the Saints shall have unto the end of the world, is to be con∣veyed through that person which hath our flesh; yea, the Spirit it selfe dwels in it, and is conveyed through it; therefore looke upon this as a standing manifesta∣tion of God to your soules, and beleeve perfectly on it. See but how God hath

fitted an object for faith in this mystery. This expression that God was manifest in Flesh is so laid out, that it doth as it were create faith in every soule that looks in it.

1. What is fitter for a poore soule who hath nothing than God himselfe, who is the utmost object of faith, the happinesse of the poore creature depending on his relying on God. But,

2. Because God himselfe is offended, and the soule cannot find ground for faith in God himselfe, you have God manife∣sted in our own Flesh, that is, God takes up our nature, and joynes it to himselfe as one person, and laies out that before faith: So that here is God, and God sui∣ted to the particular state and condition of the sinner; and not only barely acting towards us, but manifested in the greatest love and fulnesse to us; whatever may feed the humour of unbeliefe is destroy∣ed in this: For God hath laid in that in our own nature, which doth not only suit, but swallow up the wants and miseries of poore soules.

There be but three things can hinder faith.

1. The infinite exactnesse of divine ju∣stice which must be satisfied.

2. The exceeding unworthinesse of the soule.

3. And in the sight of both these, the want of a Mediatour, or some sutable person which may stand between the sinner and God, which the soule may go unto, and first close withall before it deales with the infinite glory of God himselfe.

Now in this mystery faith is fully sa∣tisfied.

1. God hath seemed to passe by, and overlook the unworthinesse of his Crea∣ture, himselfe disdaines not to be as they are, to weare their own flesh; and

2. That his justice may be satisfied, and their hearts quieted, he hath by the u∣nion of that flesh set up a person which is nothing but fulnesse, and righteousnesse, love, and bowels to receive the first acts of our faith, and to have immediate uni∣on, and communion with us, and yet still

this is God himselfe manifested to us; and though we pitch not our saith immediate∣ly on God, yet at last we come to him, and our faith lives in God before it is a∣ware as it were, through the sweet in∣tervention of that person which is God himselfe called but by another name.

Take faith as it lies in adherence and recumbency, or as it may be sometimes taken for an act of assurance, both have enough to lay hold on in this mystery: For the first, Take the poorest soule that groanes under the saddest wants, and bur∣thens, and seemes by sin to lye at the va∣stest distance from God, yet he hath ground here to beleeve, that is, to go un∣to, and rely, and cast himselfe freely and fully, with the greatest confidence on Je∣sus Christ: For here is none other than God himselfe offering himselfe as the righteousnesse and riches of such a poore foule, and that in such a way as he shall be judge with his own eyes; and for the faith of assurance what a ground is there for a soule to be perswaded of all the re∣ality and truth of Gods intentions, seeing

he hath so sensibly demonstrated it in ta∣king our own flesh; if God cannot con∣tent himselfe, who shall? And he profes∣seth he is pleased, and delighted in that Union, and satisfaction by it, which he hath in our nature; This is my beloved Son, in whom my soule is well pleased, Mat. 3. ult. Doubtlesse Gods heart must needs be much in, yea, and infinitely set on the sal∣vation of the souls of poor sinners, seeing he hath made such an overture to advan∣tage it, as the taking up our flesh which was so far below him; and what can poore soules now beleeve otherwise, but that God cannot be content with his own ho∣nour and glory alone, but he must impart it, yea, and to those which have beene the most unworthy, and most contrary to him and his glory.

So that Beleevers, you see, how heaven and earth, God and man, are combined together to do you good, and what op∣portunity have you of living gloriously upon God in your owne nature; Faith desires no more but an incouragement, and a person to close with, and in both

you have a sutablenesse from this, that God is manifest in flesh; that God is ma∣nifested in such a way as flesh, is enough to move any heart to beleeve that he is as he acts; but this expression doth not only stir up hope, but fits the very person so sweetly, as if one would desire, or pro∣pose a thing to ones desires, it could not be more qualified than this, that God is manifested in flesh; for here is God himselfe brought downe to our termes, and made subject to our owne propositi∣ons. Oh that this exhortation might be of force but to improve this glorious de∣signe to the supplying of all your wants, and the making up all your losses; and when you make use of Christ, go not to him as one who hath something, but all things; yea, let faith have its course, and hinder it not from a full and immediate laying hold on the riches and fulnesse of God himselfe, both for Justification and Sanctification; for it is God himselfe which in your flesh is made the proper object of your faith.

Use 2. That seeing God is manifest in

flesh, that is, so blessedly in Christ for us, labour to get a manifestation of God in your own flesh, for this is the comfort to your soules; what if God be made one with a common nature in Christs person if he be not made one with my spirit? You heare often that there is a mystery in Gods being discovered in Flesh, but who among you have had the manifestation of this God in your own soules? The A∣postle speaking of the sweet fruit of his suffering, saies it lay in this, that the life of Christ was manifested in his mortall flesh; doubtlesse Gods designe of mani∣festing himselfe in flesh in generall, was, that by that he might manifest himselfe to flesh in particular; and these soules can have no speciall comfort in this, that God is manifest in their nature, (that is, in Christ) except they have a speciall dis∣covery of this God to themselves; actions are sutable to the being of things: if God be in our nature he will act in that nature what may be most glorious to the good of soules. Look to your own hearts what manifestations of God are there;

Dost thou say, thou beleevest that God was manifest in flesh? And yet there is not a glimpse of Gods glory in thy own heart; why, the Devils can say as much and perish; why hath God taken up our nature? What, for himselfe? No: But by that as a medium he might communi∣cate himselfe to our persons; Let not soules flatter themselves with generall no∣tions of the Gospell, and the mystery of it; If God be not in thy person, as truly, though not as fully, as in thy nature, thou hast no particular comfort from this de∣signe; when Paul speaks of the Gospell in generall, he speaks particularly of the ma∣nifestation of it to him as his comfort, It pleased God to reveale Christ in me, Gal. 1. whatever is done in our nature in com∣mon is to be done spiritually (though not litterally) on our persons; and if God be revealed in Christ, and that Christ be not revealed in us, all is nothing; the end of God is by that to bring up our hearts to himselfe, and that we may know what is the riches of that glory which he intends to communicate by the first fruits of it in our own soules.