and Inclination needing no outward Provocation and Allurements 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you for you your selves are taught of God to love one another Gods Teaching is by effectual Impression or Inclining the Heart It is a smart Question that of the Prophet 2 Chro. 19. 2. Shouldst thou hate the Godly and love those that hate the Lord Surely a Gracious Heart cannot take them into his Bosom he loveth all with a Love of Good will as seeking their Good but not with a Love of Complacency as delighting in them Our Neighbour must be loved as our selves our natural or carnal Neighbour as our natural self with a love of Benevolence and our spiritual Neighbour as our spiritual self with a love of Complacency We have hated our sinful Neighbour as we hate our selves much more as to love of Benevolence we must neither hate our selves our Neighbour nor our Enemy But it is Complacency we are speaking of and so the wicked is an Abomination to the Righteous Prov. 29. 26. The Hatred of Displicency is opposite to the Love of Complacency as the Hatred of Enmity to the Love of Benevolence we cannot enter into a Confederacy and intimate Kindness with them 4. Because that Love which is built upon Holiness is the most durable and lasting There is a confederacy in Evil as between Drunkards with Drunkards and Robbers with Robbers Prov. 1. 14. Cast in thy lot amongst us let us all have one common purse Or when men conspire against the Truth and Interest of Christ in the World as Gebal and Amon and Amalek leagued themselves against Gods People divided in Interests but united in Hatred as the Pharisees and Herodians agreed together to Tempt Christ and Herod and Pilate tho' otherwise no very good Friends agreed to mock him this is unitas contra unitatem as Austin or consortium factionis a bond of Iniquity Now this Friendship is soon dissolved for these men though they agree in Evil yet have contrary Lusts and Interests and besides Partners in Evil are usually Objects reviving Guilt their very Presence upbraids the Consciences of one another with the Remembrance of their past sins and sin though it be sweet in the commiting yet it is hateful and bitter in the Remembrance of it Again there is a Civil Friendship built on natural Pleasure and Profit Certainly men are at liberty to choose their Company as their Interests and course of Imployments leads them This may be a Society for Trade or Civil Respect it cannot be a true and proper Friendship for Riches which are so frail and slippery can never make a firm tye and bond of Hearts and Minds Prov. 14. 20. The poor is hated even of his own neighbour but the rich hath many friends Prov. 19. 6. Many will intreat the favour of a prince and every man is a friend to him that giveth gifts All the brethren of the poor do hate him c. And as it is a fluid so it is a base and sordid Friendship that is built upon Riches for that concerneth the Estate rather than the Soul Well then Religious Friendship which is built upon Vertue and Grace and is called the Unity of the Spirit Eph. 4. 3. is the most firm bond of all Sinful Societies are soon dissolved and the Prophane though they seem to hold together yet upon every cross Word may fall out and break and Civil Friendship which is onely built upon Pleasures and Profit standeth upon a brittle foundation Certainly the Good and the Holy are not so changeable as the Bad and the Carnal Besides that Friendship which is built upon Honesty and Godliness is Amicitia per se the other is Amicitia per accidens it cometh from constitution of Soul and likeness of Spirits and the good we seek may be possessed without Envy the Friends do not streighten and intrench upon one another Again there is a vertuous Friendship which consists in an Harmony of Minds or an agreement in some common Studies this is more Noble and more like true Friendship than Society for Trade and Temporal Interests but yet this Friendship is not so durable for at last it must be broken off by Death but the Godly are Everlasting Companions Besides Self-love and Envy is more apt to invade other Friendships but the Godly if they be true to the Laws of Spiritual Friendship they seek the good of one another as much as their own and rejoyce in the Graces of one another as much as in their own 3. Though we owe this Religious Friendship to all that fear God yet some few may be chosen for our Intimacy and spiritual Solace We owe it in some respects to all that fear God and must dispense the General Acts of Friendship to them Acts 4. 32. The multitude of them that believed were of one heart and of one soul and Christian Love is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3. 14. because it is the band by which Holy and Christian Societies called Churches are bound together and preserved otherwise like a Besom unbound they fall all to pieces but yet this doth not hinder but that some may be chosen for our intimacy Christ that denied himself so many of the commodities of Humane Life would not live without special Friends and would enjoy this virtuous Solace and in David and Ionathan we have an Instance of it 1 Sam. 18. 1. And the soul of Ionathan was knit to the Soul of David Certainly too many cannot perform the acts of intimate Friendship to us nor we to them the Love being like a River dispersed into several Channels must needs be shallower and weaker therefore our choice Friends must be but few inter binos bonos was the old Rule though it need not be so streightly confined 4. In the choice of these few Friends we must use Caution 1. Such as are near to us with whom we have frequent and familiar Converse and perform a mutual interchange of all Offices of Love Prov. 18. 24. A man that hath friends must shew himself friendly and there is a friend which sticketh closer then a brother Consanguinity and Affinity is not so near a tye as this Friendship 2. Not onely near but those who are holy prudent and good Prov. 13. 20. He that walketh with the wise shall be wise but a companion of fools shall be destroyed 3. Such as are most likely to be Faithful Iob 6. 15 16. My brethren have dealt deceitfully with me as a brook and as the stream of brooks they pass away Pools in Winter when less need of Water but dried up in Summer when Water in those parched Countries was a great Commodity So many seem to be great Friends heighten our expectation but in our Necessities and Streights leave us destitute ye see me cast down and are afraid saith Iob as if I should be a burden to you Dearest Friends may disappoint us
service performed for God Iosiah after he had prepared the Temple fell into that rash attempt against Pharaoh Necho which cost him his Life 2 Chro. 35. 20. After all this when Iosiah had prepared the temple Necho king of Egypt came up to fight against Carchemish by Euphrates and Iosiah went out against him And Peter after he had made a glorious Confession giveth his Master carnal counsel Mat. 16. 18. Thou art Peter and upon this rock will I build my church c. and yet Ver. 23. Get thee behind me Satan Many after they have been much lifted up in consolation do readily miscarry first he made a glorious confession a sign of great Faith then carnal wisdom vents its self in some counsel concerning the ease of the flesh Oh what need have we to stand upon our guard till God tread Satan under our feet As one of the Roman Generals whether conquering or conquered semper instaurat pugnam so doth Satan 2. Observe God may give Satan some power over the body of one whom he loveth dearly For Satan is permitted to transport Christs body from the wilderness to the Holy City and to set it on a Pinacle of the Temple As it is very consistent with Gods Love to his People to suffer them to be tempted in their souls by the fiery darts of Satan so he may permit Satan to afflict their bodies either by himself or by Witches who are his Instruments Thus he permitted Satan to afflict Iob chap. 2. 6 7. And the Lord said unto Satan Behold he is in thy hand but save his life So went satan forth from the presence of the Lord and smote Iob with sore boils from the sole of his foot unto his crown The devil may have a threefold power over the bodies of men 1. By Transportations or carrying them from one place to another which usually is not found but in those that give up themselves to his Diabolical Inchantments Or 2. In Possessions which were frequent and rife in Christs time My daughter is sorely vexed with a devil Mat. 15. 22. Or 3. In Diseases which is more common Thus he afflicted Iobs body with Ulcers and what we read Psal. 41. 8. An evil disease cleaveth fast unto him It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of Belial as if it a were a pestilential disease from the devil So some understand that Psal. 91. 3. Surely he shall deliver thee from the snare of the fowler and from the noisome Pestilence As if those sudden darts of Venom by which we are stricken in the Plague came from Satan Certainly evil Angels may have a great hand in our diseases Psal. 78. 49. He cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them But I press it not much Only 1. A word of Patience that we would submit to God though our trials be never so sharp We must yield to that measure of Humiliation which it shall please God to prescribe If he should give leave to Satan to inflame our blood and trouble the humours of our body we must not repine the Son of God permitted his sacred body to be transported by the devil in the Air. 2. A word of Comfort Whatever power God permitteth Satan to have over our bodies or bodily interests yet it is limited he cannot hurt or molest any further than God pleaseth He had power to set Christ on a Pinacle of the Temple but not to cast him down He had a power to touch Iob's skin but a charge not to endanger his Life Iob 2. 6. Behold he is in thine hand but save his life God sets bounds and limits to the malice of Satan that he is not able to compass all his designs Iob was to be exercised but God would not have him dye in a cloud his life was to be secured till better times 3. A word of Caution Let not the Devil make an advantage of those troubles which he bringeth upon our Bodies or the interests of the bodily Life yet let him not thereby draw you to sin Here the devil may set Christ upon a precipice but he can do him no further hurt he may perswade us to cast down our selves but he cannot cast us down unless we cast down our selves Nemo laeditur nisi a seipso His main spight is at your souls to involve you in sin God may give him and his Instruments a power over your bodily lives but he doth not give him a power over the Graces of the Saints The devil aimeth at the destruction of souls he can let men enjoy the pleasures of sin for a season that he may deprive you of delight in God and celestial pleasures he can be content that you shall have Dignities and Honours if they prove a snare to you If the devil seek to bring you to Poverty Trouble and Nakedness it is to draw you from God He careth not for the Body but as it may be an occasion to ruine the Soul 3. Observe If Satan lead us up it is to throw us down He taketh up Christ to the Pinacle of the Temple and saith unto him Cast thy self down He bringeth up many by little and little to some high place that by their aspiring they may at length break their necks Thus he did Haman and so he doth many others whose climbing maketh way for their greater fall The devil himself was an aspirer and fell from Heaven like Lightning Luk. 10. 18. I beheld Satan as lightning fall from heaven And tho in shew he may seem to befriend many that hearken to his Temptations yet in the end he cryeth down with them down with them even to the ground Gods manner is quite contrary when he meaneth to exalt a man he will first humble him and make him low Matth. 23. 12. Whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted But the devils way is to lift them up to the Clouds that he may bring them down to the lowest Pit of Destruction Adam in conceit must be like God that indeed he may be like the beasts that perish Psal. 49. 20. Man that is in honour and understandeth not is like the beasts that perish 4. Observe If thou be the son of God cast thy self down The temptation is quite contrary to what it was before Then it was to preserve life by unlawful means now to endanger life by the neglect of means lawful there to distrust Gods care of our preservation when he hath set us about any task and work here to presume on his care without warrant The devil tempts us sometimes to pamper the flesh sometimes to neglect it in such a way as is destructive to our service Thus the devil hurrieth us from one extream to another as the possessed man fell oft-times into the fire and oft into the water Matth. 17. 15. Those that are guided by Satan reel from one extremity to another
You must make your way to heaven almost every step by conflict and conquest Remember your baptismal vow the obligation of which ceaseth not till your life be ended and then you shall be out of Gun-shot and Harmes-way Therefore still follow the Captain of your Salvation wherever he leadeth you The more Trials the more Glory 3. Avoid rash Judgment and Censure if the same happen to others Pyrates do not use to set upon an empty Vessel The best are most assaulted God permitteth it for their Trial and Satan hath the greatest spight at them II. Observe That the more grievous temptations follow the lighter ones and the last assaults and trials are usually the greatest This is so if you respect either the dexterity and cunning of the Tempter represented before or the foulness of the Temptation viz. to Idolatry The best of Gods Children may be tempted to the most execrable sins Thus usually doth Satan reserve his worst assaults for the last and his last temptation is commonly the sorest Dying Beasts bite shrewdly so Satan rageth most when he hath but a short time Therefore since our warfare is not over let us prepare for the worst brunt and the last efforts of Satan If God will crown us fighting we have no cause to complain Many of Gods servants whom he could not draw to Worldliness Sensuality or Vain-glory in their Life-time he will seek to inject blasphemous thoughts into their Minds at last But though it be grievous be not dismayed your Conquest is sure and near III. Observe The World and Worldly things are the bait and snare which the Tempter offereth to Christ and his followers As here when he would make his last onset upon Christ he sets before him the Kingdoms of the world and the glory of them as the matter of the Temptation 1. There are three Enemies of our Salvation the Devil the World and the Flesh they are reckoned up together Eph. 2. 2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind The Devil is the deceiver and grand Architect of all wickedness the Flesh is the Principle that he worketh upon or that rebelling faculty within us that would be pleased before God the World is the bait by which the devil would deceive us and steal away our hearts from God for it suiteth with our fleshly appetites and desires More distinctly that Satan is an enemy appeareth from his name that signifieth an Adversary and in many places of Scripture he is so called as Matth. 13. 25. While men slept the enemy came and sowed tares among the wheat compared with the 39th verse The enemy that sowed them is the Devil he is the great Enemy to God and Man 1 Pet. 5. 8. Your adversary the Devil like a roaring Lyon walketh about c. The Flesh is an Enemy yea our greatest Enemy for it warreth against the soul 1 Pet. 2. 11. Abstain from fleshly lusts which war against the soul. If you indulge the Flesh you are willing to lose your Souls Yea it warreth against the Spirit or better part as contrary to it Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh Other things could do us no harm without our own flesh We are tempted to Sin by Satan encouraged to sin by the Example and Custom of the World but enclined to Sin by our own Flesh. The World is an Enemy of our Salvation as well as the Devil and the Flesh all the other Enemies get strength by it by the bait of worldly things the devil pleaseth the flesh we are in continual danger of being everlastingly undone by it Whosoever is a Lover of the World is presumed to be a professed Enemy of God Iam. 4. 4. Know ye not that the friendship of the world is enmity with God whosoever will be a friend of the world is the enemy of God 1 Ioh. 2. 15. If any man love the world the love of the father is not in him It is an Enemy because it keepeth us from God who is our chief good and the enjoyment of him among his blessed ones which is our last end There is a neglect of God and heavenly things where the world prevaileth 2. The devil maketh use of the world to a double end 1. To divert us from God and Heavenly things that our Time and Care and Thoughts may be wholly taken up about things here below Luk. 12. 19. Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Phil. 3. 19 20. They mind earthly things But our conversation is in heaven These are perfectly opposite Some are of the world and speak of the world and wholly mind the world and are governed by the spirit of this world seldom look higher or very coldly and slightly Thus that which should be thought of in the first place is scarce thought of at all But remember he doth but offer you worldly things to deprive you of heavenly 2. To draw us to some open sin for the worlds sake as here he tempted Christ to Idolatry and Demas to defection from the Faith 2 Tim. 4. 10. Demas hath forsaken us having loved this present world Others to some carnal fraudulent oppressive course whereby they are spotted by the World The whore of Babylon propoundeth her Abominations in a golden cup Rev. 17. 4. and the great motive here is All this will I give thee Though the Devil cometh not in Person to us with his offers he doth by his Instruments as Balak when he sent to Balaam to curse the Israelites he promised him great rewards Numb 22. 17. I will promote thee unto very great honour and I will do whatsoever thou sayest unto me Come therefore I pray thee curse me this people So when he doth intice you by the motions of your own hearts to any thing that is unlawful to falshood deceit or unjust gain or to get and keep wealth by any base or unjust means or doing something that is base and unworthy of your Religion 3. I Observe that Temptations from the world may prevail with us Satan maketh use of a twofold Artifice The one is to greaten the worldly Object the other is to make us large promises of success happiness and contentment in our evil enterprizes 1. He useth this sleight here he doth in the most inticing manner lay the world before Christ as a splendid object to greaten it in Christs Thoughts and apprehensions Therefore when we begin to magnifie the Riches Pomp and pleasures of the World the devil is at our Elbow and we are running into the snare And therefore if we begin to say happy is the people that is in
Religious Worship for which there is no example at all whereby it may be recommended to us Certainly no Action can be commended to us as Godly which is not prescribed of God by whose Word and Institution every Action is sanctified which otherwise would be common and no Action can be profitable to us which God hath not promised to accept or hath accepted from his people But giving Religious worship to a Creature is of this Nature 4. It is against the express command of God the Threatning of Scripture and the Examples recorded in the Word Against express command of God both the first and second Commandments the one respecting the Object the other the Means That we must not serve other Gods nor go after them nor bow down unto them It is against the Threatnings of the Word in all those places where God is said to be a Iealous God God is said to put on jealousie as a cloke Isa. 59. 17. That is the upper and outmost Garment He will be known and plainly profess himself to be so So Exod. 34. 14. The Lord whose name is jealous is a jealous God Things are distinguished from the same kind by their Names as from different kinds by their Natures Now from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will be distinguished by his Jealousie that he will not endure any partners in his Worship It is against Examples Rev. 19. 10. and 22. 8. When I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things And he said unto me see thou do it not c. the Argument is I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God USE 1. To condemn those who do not make conscience of the Worship of God There are an irreligious sort of Men that never call upon him in publick or in private in the Family or in the Closet but wholly forget the God that made them at whose expence they are maintained and kept Wherefore had you reasonable Souls but to praise honour and glorifie your Creator Surely if God be your God that is your Creator and Preserver the duty will presently fall upon you thou shalt worship the Lord thy God If you believe there is a God why do not you call upon him the neglect of his worship argueth doubting thoughts of his Being For if there be such a supream Lord to whom one day you must give an account how dare you live without him in the World all the Creatures glorifie him passively but you have a heart and a tongue to glorifie him actually Man is the mouth of the Creation to return to God the praise of all that Wisdom Goodness and Power which is seen in the things that are made Now you should make one among the worshippers of God An Heathen could say si essem luscinia c. Are you a Christian and have such advantages to know more of God And will you be dumb and tongue-tyed in his praises 2 To condemn the Idolatry of the Papists Synesius said that the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he rejoyceth in Idols Here we see what was the upshot of his Temptations even to bring men to worship and bow down before something that is not God Herein he was gratified by the Heathen Nations and no less by the Papists witness their worshipping of Images their Invocation of the Virgin Mary and other Saints the adoring before the Bread in the Eucharist c. I know they have many Evasions but yet the stain of Idolatry sticketh so close to them that all the water in the Sea will not wash them clean from it This Text clearly stareth them in the face Thou shalt worship the Lord thy God and him onely shalt thou serve Not Saints not Angels not Images c. They say Moses onely said and Christ repeateth it from him Thou shalt worship the Lord thy God but not onely so that the last clause is restrictive not the first but some worship may be given to the creature Civil we grant but not Religious and Worship is the most important word They distinguish of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil demanded of Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall down and worship me not as the supream Author of all Gods Gifts but as subordinate all these things are delivered unto me but then Christs words were not apposite to refute the Tempters Impudency Besides for the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words are promiscuously used so their distinction of Absolute and Relative Worship besides that they are groundless they are unknown to the Vulgar who promiscuously give Worship to God Saints Images Relicts Some of the Learned of them have confessed this abuse and bewailed it Espencaeus a Sorbonist Are they well and godly brought up who being children of an hundred year old that is ancient Christians do no less attribute to the Saints and trust in them than to God himself and that God himself is harder to be pleased and intreated than they So George Cassander This false pernitious Opinion is too well known to have prevailed among the Vulgar while wicked men persevering in their naughtiness are perswaded that only by the Intercession of the Saints whom they have chosen to be their Patrons and worship with cold and prophane Ceremonies they have pardon and Grace prepared them with God which pernicious Opinion as much as was possible hath been confirmed by them by lying Miracles and other men not so evil have chosen certain Saints to be their Patrons and Helpers have put more confidence in their Merits and Intercession than in the Merits of Christ and have substituted into his place the Saints Virgin Mother Ludovicus Vives There are many Christians which worship Saints both Men and Women no otherwise than they worship God and I cannot see any difference between the opinion they had of their Saints and that the Gentiles had of their Gods Thus far he and yet Rome will not be purged 3. Use is to exhort us to worship and serve the Lord our God and him onely 1. Let us worship him Worship hath its rise and foundation in the heart of the worshipper and especially Religious worship which is given to the All-knowing God Therefore there must we begin we must have high thoughts and an high esteem of God Worship in the Heart is most seen in two things Love and Trust. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might We worship God when we give him such a Love as is superlative and transcendental far above the love that we give to any other thing that so our respect to other things may give way to our respect to God The other Affection whereby we express our esteem of God
future state of his Friend so Acts 8. 14. Peter and Iohn go to Samaria to confirm the Disciples See Iohn 18. 15. And Simon Peter followed Iesus and so did another Disciple and that other Disciple was known unto the High Priest meaning himself so that in these and other places you still find Peter and Iohn together as very near and fast Friends they alwayes keep together possibly for spiritual assistance for Peter was of an hot temper Iohn the Disciple of Love Peter hasty and of a Military valour Iohn all for lenity and peace Well then though we ought to seek peace with all men as much as is possible Rom. 12. 18. and there should be special concord and Communion with all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riseth higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 7. Yet Friendship and inward conversation should only be with a few such as may be helps to us in godliness and may promote our mutual good Temporal and Spiritual So did Christ who had twelve Disciples single out three of them for greatest intimacy and so did Peter who though he had eleven Collegues and held concord with all yet his intimate Friendship was with Iohn the Disciple whom Jesus loved It is good to hold Friendship with those who are beloved of God and one who by his love and lenity might cool his heats and abate his hasty fervours which were so natural to him Now having so fair an occasion I shall treat of spiritual Friendship for an heavenly faithful Friend is one of the greatest treasures upon Earth A Friend is valuable in secular matters much more a spiritual Friend Prov. 27. 17. As Iron sharpneth Iron so doth the countenance of a man his Friend that is when he is dull his Friend setteth an edge upon him 1. Friendship is necessary for every one that would live in the World because man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature Man was not made to live alone but in Company with others for mutual Society and Friendship and they that fly all Company and live to and by themselves are counted inhumane Eccles. 4. 9 10 11 12. Two are better then one for if they fall the one will lift up his fellow but wo to him that is alone when he falleth for he hath not another to lift him up Again if two lye together they have heat but how can one be warm if he lye alone And if one prevail against him two shall withstand him Thus far Solomon The Egyptians in their Hieroglyphicks expressed the unprofitableness of a solitary man by a single Milstone which alone grindeth no Meal but with its fellow is very serviceable for that purpose The Lord appointed mankind to live in Society that they might be mutually helpful to one another Surely God never made them to live in Desarts the wild Beasts love to go alone but the tame in Flocks and Herds The Lord doth give variety of gifts to the sons of men to all some but to none all that one might stand in need of another and make use of one another and the subordination of one gift to another is the great means of upholding the World Man is weak and insufficient to himself and wanting the help of others needeth Society and is inclined to it by the bent of his Nature 2. Though Man affecteth Society yet in our Company we must use choice and the good must converse with the good for these Reasons 1. Partly because like doth best sort with like Friendship is founded in sutableness and maintained by it eadem velle nolle to will and nill the same things breedeth an harmony of minds the Godly will have special love to the godly and they that Fear God will be Companions of them that fear him Psalm 119. 63. they must needs be more dear and precious to them then others as a wicked man easily smelleth out a fit Companion for him Psalm 50. 18. When thou sawest a Thief then thou consentedst with him and hast been partaker with Adulterers like will to like every man sheweth his temper in his Company The Fowls of Heaven flock together according to their several kinds ye shall not see Doves flocking with the Ravens nor divers kinds intermixed Men that delight in Excess of Drink choose Company sutable to their brutish humour Those that delight in Gaming choose such as make no Conscience of their time or have no care of their Souls That which every one is taken withal he loveth to do with his Friends therefore they that love God delight in those that love him those that are most apt to stir them up to the Remembrance of Everlasting things and the Preparation necessary so they are of singular use to us 2. If they be not like to us Intimacy and Converse will make us like to them Every Man is wrought upon by his Company we imitate those whom we love and with whom we frequently converse Prov. 13. 20. He that walketh with wise men shall be wise but a Companion of fools shall be destroyed As a man that walketh in the Sun is tanned insensibly so if we are not aware we adopt their Manners and Customes and get a Tincture from them especially in Evil for we are more susceptible of Evil then of Good As the sound get a Sickness from the diseased sooner than the sick get Health from the sound Or in the Types of the Law that which was clean by touching the unclean became unclean but the unclean were not purified by touching the clean Prov. 22. 24 25. Make no friendship with an angry man and with a furious man thou shalt not go left thou learn his wayes and get a snare to thy soul. A Man would think that of all sins Wrath and Anger should not be propagated by Converse the Motions and Furies of it being so uncomely and undecent to any beholder yet secretly a liking of the Person breedeth a liking of the Sin and a man is habituated into such a frame of Spirit as they have whom he hath chosen for his Companions Now this should be regarded by us because we are sooner made Evil by Evil Company than Good by Good Company therefore how careful should we be to converse with such as may go before us as Examples of Godliness and provoke us by their Strictness Heavenly-mindedness Mortification and Self-denial to more Love to God Zeal for his Glory and Care of our own Salvation Especially doth this concern the young who by the weakness of their Judgment or the vehemency of their Affections and want of Experience may easily be drawn into a Snare 3. Because our Love to God should put us upon loving his People and making them our Intimates for Religion influenceth all things our Relations common Imployments Friendship and Converse 1 Ioh. 5. 1. Every one that loveth him that begat loveth him also that is begotten of him The New Nature inclineth to both there is an inward Propension
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those that were inspired and possessed by a Spirit therefore it must be a prayer that not only hath Understanding and Will in it but Spirit and Life in it However we are to put forth our utmost endeavour and raise the natural Spirit as far as we can 2. The second Agent is the new Nature which inclineth us to God as our chief Good and last end This also must be taken in for the Holy Ghost doth not blow as to a dead Coal the New Nature is made up of Faith Hope and Love and all these must be acted in Prayer Faith or the firm belief of Gods Being and Providence and Covenant for how shall they call on him in whom they have not believed Rom. 10. 14. Then Love to God or desire of the fruition of him in Heavenly Glory praying in the Holy Ghost keep your selves in the love of God Iude 20 21. If I do not love God and desire to enjoy him and delight in as much of God as I can get here certainly there will be no life in Prayer or no Ravishment and Transport of Soul no spirit of Desire animating our Requests and no spiritual Solace and Delight in our converse with God Hope is also necessary to fervent praying for a man coldly asketh for what he doth not hope for Hope respecteth both Means and End supplies of Grace by the way and our final Fruition of God in Glory this is called Trust in Scripture and is the great ground and encouragement of Prayer Psal. 62. 8. Trust in the Lord at all times pour out your souls before him Prayer is the act of a Trusting soul. Now these Graces quicken our Natural Faculties as they elevate and raise our Hearts and Minds to God and Heaven 3. The third Agent in Prayer is the Holy Spirit He is sometimes said to pray in us Rom. 8. 26. sometimes we are said to pray in him Iude 20. The Divine spirit exciteth those Graces in us which incline us to God he raiseth our Minds in the Vision and sight of God in thy Light shall we see Light Psal. 36. 9. and he raiseth our Hearts to a Desire after and Delight in God for all that spiritual solace and Joy is called Ioy in the Holy Ghost for both unutterable Groans and unspeakable Joyes are of his working Rom 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered compared with 1 Pet. 1. 8. In whom though we see him not yet believing ye rejoice with joy unspeakable and full of glory Well then these work a kind of an Extasie if you would pray so as to be transported transformed in Prayer something you must do as Reasonable Creatures somthing as New Creatures and the Spirit influenceth all and causeth the Soul to follow hard after God we must put forth our utmost endeavour stir up the Gift of God in us and though we cannot command the influences of the Spirit yet he is never wanting to a serious soul as to necessary Help Pray thus and you will find as the Help of the Spirit in Prayer so the Comforts of the Spirit as the Success of Prayer 5. As there is daily and constant Prayer in which we must ever bewray a seriousness and sincerity for these daily supplies of Grace so there are extraordinary occasions because of some great Business Conflict or Temptation in those the Heart and Mind must be more then ordinarily raised and stirred In every Prayer of Christ there was not a Transfiguration and we read of our Lord Jesus that in his Agonies he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly then at other times Luk. 22. 44. and upon eminent occasions as the necessities of the Saints are greater so their Acts of Prayer are more earnest On these weighty occasions many Christians are wholly swallowed up with the thoughts of God and carried beyond themselves by their High Love to God and earnest Desires of the Spiritual Blessings they stand in need of so that they seem to be rapt into Heaven in their Admiration of God and Delight in him Application Use To Reprove our feeble remiss and benummed Requests There is no Life in our Prayers no working up of the Heart to God and Heaven no flames of Love no Transports of Soul by the Vision and sight of Faith no holy and ardent desires after God or spiritual Solace and Delight in him Reasons 1. We pray Cursorily and go about Prayer as a Customary Task for Fashions sake we come with a few cold Devotions Morning and Evening and so God is near in our Mouthes and far from our Reins Ier. 12. 2. Oh take heed of this nothing breeds slightness and hardness of Heart so much as Perfunctory Praying The Rule is continue instant in Prayer Rom. 12. 12. and it is said of the Saints that they served God instantly day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 26. 7. that they might come to the Blessed Hope with the united Service of all their Powers and Faculties 2. Our Prayers are Doctrinal and Instructive rather than Affectionate and Warming We get Light by other Duties but we should get Life by Prayer this Duty is not to inform the Judgment but to raise the Affections that they may be all Flame other duties are feeding duties but this is a spending duty an egression of the Soul after God Psal. 63. 8. My soul followeth hard after thee A Man may better spend two hours in Hearing than half an hour in Praying if the Heart be employed in it as it ought to be in the fight of God and an earnest desire after him The Prayers in scripture are all supplications or doxologies there is no excursion into Doctrines and Instructions 3. Else we are lamenting sin and spend the time in confessing sin which also hath its use in the seasons thereof but are seldom in Praises or Adorations of the Excellencies of God and the wonderful Mysteries of his Love in our Redemption by Jesus Christ yet it is said Psal. 22. 3. Oh Lord that inhabitest the praises of Israel These are the things that do most ravish the heart and raise it in the Contemplation of that glorious God to whom we speak and fill us with the Extasies of Love that we may be more like him Holy Wise and Good as he is Holy Wise and Good 4. We think a dry Narrative to be enough that is the fruit of a humane spirit or a meer product of Memory and Invention is a sufficient Prayer without acting Faith Hope or Love in it or those spiritual and heavenly desires which are the Life of Prayer Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear The Ardency of Humble Addresses is Gods own Gift and he will never reject and despise those requests that by his own spirit and appointment are direct and brought to him But what
as he is Psalm 17. 15. When I awake I shall be satisfied with thy Image and likeness by knowing we come to Love and by loving God we know him there is Vision Assimilation Satisfaction the object is efficacious the intimation vigorous and clear the subject prepared for the impression 2. In Body Phil. 3. 21. Who shall change our vile Body that it may be fashioned like unto his glorious body the body shall be endued with all glorious qualities as brightness strength agility it is a body wholly impassible and incorruptible fit for the operations of a glorified soul and with it shall for ever remain a glorious Temple of the Holy Ghost therefore it is good to be here USES 1. Let this draw forth our Love to such a blessed estate which is so full of delight and contentment and wean us from these things which are most pleasing in the World 1. The best estate in the World is but vanity altogether vanity Psalm 39. 5. mingled with some grievances Wealth hath its incident cares and Honour its tortures and all pleasures here are but bitter sweets there is a Worm that feedeth on our gourd and will in time wither it At last death commeth and then the lust of the World is gone 1 Iohn 2. 17. The World passeth away and the lust thereof The Godly themselves have but a mixed estate because of remaining infirmities they live here in a Vale of tears and snares and sin doth not gasp its last till death removeth us from this sinful flesh and puts us into the sight of God himself Wherefore the Saints are groaning and longing for the parting day when putting off the flesh we shall put off sin and come and dwell with God for ever 2. None are translated unto Heaven but such whose hearts are there first 2 Cor. 5. 2. In this we groan earnestly desiring to be cloathed upon with our house which is from Heaven Phil. 1. 23. I desire to be dissolved and to be with Christ Rom. 8. 23. We that have the first Fruits of the spirit groan within our selves waiting for the Adoption the Redemption of our bodies A Christian waiteth and longeth for a purer state of bliss and immortality the first Fruits shew what the Harvest will be and a tast what the Feast will prove though they are thankful for this refreshing by the way yet they are longing to be at home cannot be contented without it 3. The excellency of this estate requireth it if it be not worth your desires and best Affections it is little worth Christ procured it for us by a life of Labours and Sorrows and the pangs of a bitter cursed death and when all this is done shall not we desire it and look after it that is foul ingratitude Oh then let your Hearts be upon it desire must go before delight 2. To move us to labour for it and seek it in the first place and to get it assured that we have a part in this blessed and joyful condition Mat. 6. 33. Seek ye first the Kingdom of God and the Righteousness thereof Luke 13. 24. Strive to enter in at the strait gate So 2 Pet. 1. 10. Give diligence to make your calling and election sure What profit is it to know that there is such a blessed and joyful estate if we have no interest in it Heaven is worth our pains and will bear all the cost we can lay out upon it so the children of God thought Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night hope to come if we do not desire it we do not believe it if we do not labour for it we do not desire it 3. Let us comfort our selves with the hopes of this blessed and joyful condition 1. Against all the miseries and afflictions of this present Life these are necessary we would sleep too quietly in the World if we did not sometimes meet with thorns in our beds we should be so pleased with our entertainment in the way as we should forget home but God awakeneth us out of our drowsie fits by sharp afflictions as if he said arise depart hence this is not your rest Micah 2. 10. while we wallow in sensual comforts our hearts say it is good being here 2. When there is a joyful and blessed condition beyond them it is some comfort in this shipwrack of mans felicity that we can see banks and shoars a landing place where we may be safe and enjoy our repose To you that are troubled rest with us when the Lord Iesus Christ shall be revealed from heaven with his mighty Angels 2 Thess. 1. 7. Here our days are sorrow and our travail grief but there is our repose 3. That our joy and contentment is so infinitely above our sorrow and trouble 2 Cor. 4. 7. so that in all the troubles and sorrows of this Life we may look beyond them and through them to the joy and comfort of the Life to come This joy is set before us in the promises of the Gospel Heb. 12. 2. Christ for the joy that was set before him endured the cross c. and Heb. 6. 18. Who have fled for refuge to lay hold on the hope set before us we see it by Faith though not by sense II. Doctrine That one of the diseases of mankind is that we catch at felicity without considering the way that leadeth to it Peter seeing and apprehending this estate to be an estate of Happiness and Glory doth not consider what he must first do and first suffer before he could come to converse with Christ and the glorified Saints Our Saviour had lately told him that he must deny himself and take up his Cross and follow him but Peter overlooketh all this and saith it is good to be here he would be glorified before he was abased and had suffered all the afflictions foretold and would have his wages before he had done his work Every one would enjoy Christs Glory and Happiness but we do not like his yoke are loath to submit to his Cross. If we would enjoy happiness with Christ and the glorified Saints we must be humbled with them and suffer with them first But we would triumph before we had fought any battle and receive the Crown before we have run our Race and reap in joy before we have sowed in tears or performed that necessary work that God requires at our hands Now the Reasons of it are these 1. Because by nature we love our own ease and contentment Gen. 49. 15. He saw that rest vvas good We are loath to undergo the Cross and desirous to enjoy Happiness and Glory before and without Afflictions but this is an untimely and preposterous desire proceeding from self-self-love God hath appointed another order that the Cross should go before the Crown Rom. 8. 17. If so be that we suffer with him that we may be glorified together 2. From the Libertinism and yokelessness of our natures and
that Spirit of unsubjection which is so natural to us Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Psalm 2. 3. Let us break their bands asunder and cast away their cords from us Duties are more displeasing to the flesh then Happiness and we like pardon and Life more then we like strictness purity and that watching and striving and waiting and exercising our selves unto Godliness which the Scripture calleth for USE To press us to get this disease cured and our Hearts reconciled to our duty as well as to our Happiness These Considerations may be an help to you 1. God is a Governour as well as a Benefactor and must be respected in both Relations and therefore we must not only desire and wait for his benefits but submit to his Government his Government is seen in his Laws and Providence In his Laws he appoints our Duty in his Providence he appoints their Trials to refuse either is to question his Soveraignty Psal. 12. 4. Who have said With our tongues will we prevail our lips are our own who is Lord over us Exod. 5. 2. And Pharaoh said who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go so also not to submit to his Trials Therefore now if we love God as a Benefactor we must be subject to him as our true and proper Soveraign who will bring us to Heaven in what way he pleaseth 2. The Terms and Means appointed conduce to mortifie our Love to the false Happiness for one great part of Religion is to draw off our hearts from the vain Pleasures and Honours of the World the other part is to carry us on in the pursuit of the true Happiness a Recess from the World and an Access to God Mortification and Vivification We shall sit down with present things if we abandon our selves to our sensual Inclinations Luk. 16. 25. so that our desires of the true happiness will be feeble and easily controuled if we submit not to the means 3. The care and due observance of the Means sheweth the value and Respect to the true Happiness If we do not labour for it and suffer for it we do not value it according to its worth There is a simple naked Estimation and a practical Esteem Naked Approbation Rom. 2. 18. And knowest his will and approvest the things that are excellent being instructed out of the Law The Practical Esteem is a Self-denying Obedience Rom. 2. 7. To them who by patient continuance in well-doing seek for glory c. Then they respect means and end together and submit to the one to obtain the other If the wicked are said to despise Eternal Happiness it is not simply as Happiness nor as Eternal for they that love themselves would be happy and everlastingly happy but it is in conjunction with the Means as the Israelites despised the pleasant Land and murmured in their Tents Psal. 106. 24. Yea they despised the pleasant land and they believed not his word but murmured in their tents and hearkened not to the voice of the Lord. The Land was a good fertile Land but afar of and because of Giants and walled Towns and so no thought worthy the pains and difficultiest to be undergone Heaven is a good place but out of Indulgence to the Ease of the Flesh we dislike difficulties and strictness of holy walking 4. The difficulty of Salvation lies not in a respect to the End but the Means and therefore the Trial of our Sincerity must rather be looked for there There is some difficulty about the End to convince men of an unseen Felicity but that may be done in part by Reason but savingly and throughly by the Spirit of Revelation Eph. 1. 18. The eyes of your understandings being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints But man is sooner convinced than converted than drawn off from worldly Vanities that he may seek after this happiness and usually we have a quicker ear for offers of Happiness than Precepts of Duty and Obedience Balaam Numb 23. 10. Oh that I could die the death of the Righteous and that my latter end were like his Ioh. 6. 34. Evermore give us this bread of life But a true Christian if by any means I may attain to the Resurrection of the dead Phil. 3. 11. 5. The Necessity of this Self-denying Resignation of our selves to God to bring us to Heaven in his own way is necessary That we may begin with God Luk. 14. 26. If any man come to me and hate not father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple And also that we may be true to him and go on with him and be fortified against all the difficulties we meet with in the way to Heaven Heb. 11. 35. Others were tortured not accepting deliverance that they might obtain a better resurrection that none of these things move us Acts 20. 24. Mat. 20. 22. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with 6. There is such an inseparable connexion between the End and Means that God will not give us the one without the other if we believe mortifie waite suffer then shall we reign with him otherwise not Doct. III. Much evil would ensue if we had our Desires in all those thing that we think good for us Peter said It is good for us to be here but alas how ill would it have been for the World if Christ had abode still in the Mount Peters instance sheweth us two things 1. That we are apt to consult with our own Profit rather than Publick Good The World needed him he had great business to do in the Valley but he would be in the Mount It is our Nature if it be well with our selves to forget others Peter little minded his Fellow Apostles the Redemption of the World the Conversion of Nations c. 2. How much we are out when we judge by present sense and the Judgment of Flesh. We consult with the ease of the Flesh and so desire Rest more than Pains and labour what pleaseth rather than what profiteth Peter saith It is good to be here but he must labour first suffer first before he entreth into Glory Well then Let us learn by what measure to determine Good or Evil. 1. Good is not to be determined by our Fancies and Conceits but by the Wisdom of God for he knoweth what is better for us then we do for our selves and the Divine Choices are to be preferred before our foolish Fancies and what he sendeth and permitteth to fall out is better for us than any thing else Could we be perswaded of this how would
Christ is the Beloved Son of God in whom he is well pleased 1. I shall open this Testimony given to Christ. 2. Speak of the importance and weight of it I. Of the Testimony given to Christ. 1. Let me open the term that expresseth his Filiation that he is Gods Son Christ is the son of God properly so called a Son only begotten Iohn 3. 16. God so loved the World that he gave his onely begotten Son Eternally begotten Prov. 8. 22 23. I was set up from everlasting the Lord possessed me in the beginning of his way before his works of old A Son coequal with his Father Iohn 5. 18. The Jews sought to kill him because he said God was his Father making himself equal with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own proper Father So co-essential of the same substance with his Father Iohn 1. 1. In the beginning was the Word and the Word was with God and the Word was God Now thus is he the Son of God Why is it mentioned there 1. To shew the special dignity of Christ above all others he is the Son of God Christians are the Sons of God but in a different manner he by nature we by Adoption Tho God have many sonsby Creation and Adoption yet Christ is his Son in a peculiar proper way by eternal Generation and communication of the same Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Son that beloved Son so a Son as none else is the son of God properly so called 2. To distinguish him from Moses and the Prophets from Moses Heb. 3. 5 6. Moses verily was faithful in all his house as a servant but Christ as a son over his own house whose house we are c. so from the rest of the Prophets Heb. 1. 1 2. God at sundry times and in divers manners spake in times past unto the fathers by the Prophets but hath in these last days spoken to us by his Son whom he hath appointed heir of all things by whom also he made the World This is the great Doctor of the Church now as to meekness above Moses as to zeal above Elias as to familiarity and communion he was with God and was God 3. To shew the old Prophesies were fulfilled which foretold the union of the two Natures in his Person the predictions concerning one whose name should be Immanuel God with us and who should save and redeem the Church Isa. 7. 14. And of a child that should be the Mighty God the Everlasting Father Isa. 9. 6. This the Prophets foretold that he should be God and the Son of God Micah 5. 2. His going forth is from Everlasting though born at Bethlehem so the bud of the Lord and the fruit of the Earth Isa. 4. 2. The man Gods fellow Zech. 13. 7. and in many other places the union of the two Natures is asserted 2. He is the beloved Son 1. That God loved Christ Christ is the object of his Fathers Love both as the second Person and as Mediator As the second Person of the Trinity two things are wont to attract love nearness and likeness they are both here nearness he was in the bosome of the Father Iohn 1. 18. The only begotten Son which is in the bosome of the Father he hath declared him Likeness is another loadstone of Affliction Heb. 1. 3. He is the brightness of his Glory and the express Image of his Person such as the Father is so is Christ. 2. As Mediator so God loveth him on the account of his obedience Iohn 10. 17. Therefore doth my Father love me because I lay down my life for the Sheep Iohn 3. 35. The Father hath loved him and put all things into his hand the Father approved Christs undertaking for sinners delighted in it as an excellent way of glorifying his name and recovering poor creatures out of their lost condition and rested satisfied and was pleased with his death as a sufficient ransom for poor souls Well then God loved him so as to trust the souls of all mankind in his hands and to appoint him to be the great Mediator to end all differences between him and us and the more he doth in pursuance of his Office the more beloved he is and acceptable to God 2. The testimony of his love to him as Mediator for his unspeakable rejoycing in him as second person in the Trinity we are not competent judges of It is described Prov. 8. 30. I was dayly his delight rejoycing alwayes before him The mutual complacency which the divine persons take in one another is there set forth God delighted in Christ and Christ in God But in the second love as Mediator God expressed his love to him in two things the gift of the Spirit and the Glory of his humane nature 1. The gift of the Spirit Iohn 6. 34. God giveth not the Spirit in measure to him for the Father loveth the Son and hath put all things into his hands This was the great expression of his love to Christ as Mediator not to make him a visible Monarch of the World but by the gift of his Spirit to be head of the Church 2. The other expression of his love to him as Mediator was the gift of Everlasting Glory Iohn 17. 24. Father I will that those whom thou hast given me should be where I am and behold my glory for thou hast loved me before the foundation of the World Gods love to Christ as Mediator was manifested in exalting him to glory and this Everlasting These are the great expresses of Gods love to Christ as God incarnate or appearing in our nature 3. Why is it put here 1. To shew the end for which Christ came to represent the amiableness of God that he is Love 1 Iohn 4. 8. and hath love for his children Christ is the pattern of all for he is first beloved and the great instance and demonstration of Gods love to the World 2. To intimate the redundancy of this Love it over-floweth to us for Christ being beloved we are beloved also Eph. 1. 6. he hath made us accepted in the beloved to the praise of his glorious Grace It is an overflowing Love he is loved and all that have an interest in him are loved There is a twofold love in God the love of Benevolence and complacency The Elect from all Eternity are loved by God with a love of Benevolence whereby he willed good unto them and decrees to bestow good upon them but the love of complacency and delight is that love whereby God accepteth us delighteth in us when he hath made us lovely as his own children reconciled them by the death of Christ renewed them by the Spirit of Christ and furnished them with all the Graces which make us acceptable to him and precious in his sight 3. To shew the kind and manner of the expressing of his love to his redeemed ones Christ prayed Iohn 17. 23. That the World may know that thou hast loved them as
thou hast loved me and ver 26. That the love wherewith thou hast loved me may be in them that is by the gift of the Spirit and Everlasting Glory Though Christ was the beloved Son yet his state was but mean and despicable in the world he was afflicted a man of sorrows pursued to the Death even a shameful painful accursed Death yet all this while he was full of the Holy Ghost of his Graces Comforts and afterwards received to Glory and so will he love us At this rate and Tenour his love bindeth him not to give us worldly greatness but if we have the Spirit and may be welcomed to Heaven at the last we have that which is the true discovery of Gods Love So he manifested his Love to the onely begotten Son and therefore the adopted children should be contented with this Love if by the Spirit they may be inabled to continue with Patience in well-doing till they receive Eternal Glory and Happiness 3. The next thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased This is to be interpreted of Christ as Mediator or God Incarnate for this was twice spoken at Christs Baptisme Mar. 3. 17. and now at his Transfiguration both imply his Mediatorship For his Baptisme had the notion of a Dedication he did then present himself to God as a Mediator for us to be the Servant of his Decree as we in Baptisme dedicate our selves to fulfil the Precepts which belong to us and as we are concerned to promote his Glory in the World Christ presented himself as a Mediator that is as a Prophet to acquaint us with the way of Salvation as a Priest to pay a perfect Ransom for us as a King to give us all things and defend and maintain all those who submit to his Government till their Glory be perfected and they attain unto their final Estate of Bliss and Happiness Now then God from Heaven declared himself well pleased and now again when Christ had made some Progress in the Work confirmeth it for the assurance of the World This then must be Interpreted 1. As to Christ. 2. As to those who have benefit by him and interest in him 1. As to Christ. He was well-pleased Partly as to the Design the Reparation of Lost Mankind Partly as to the Terms by which it should be brought about Partly as to the Execution and Management of it by Christ. 1. As to the Design God was well-pleased that lapsed Mankind should be restored at the first God was pleased with his Creation Exod. 31. 17. on the seventh day he rested and was refreshed that is recreated in the View of his Works as the effects of his Wisdom Power and Goodness And Psal. 104. 31. The Lord shall rejoyce in his works The Lord saw all to be good in the beginning and working not to be repented of This was Gods Rest and Sabbath to take delight in his Works When he looked on it altogether behold it was exceeding good but afterwards Man the ungrateful part of the Creation though the Masterpiece of it in this visible and lower world fell from God his Creator and preferred the Creature before him to his Loss and Ruine then God was so far displeased that he had Reason to wish the destruction of Mankind it is said Gen. 6. 6. That it repented God that he had made man That is he was displeased with us estranged from us no more contented with us than a man is in what he repenteth of For properly God cannot repent but this is an Expression to show how odious we were grown to him Psal. 14. 2 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and did seek after God They are all gone aside they are altogether become filthy there is none that doth good no not one Alas there is a lamentable appearance of Mankind to Gods sight now nothing good to be found in them an universal Defection both in Piety and Humanity But then Christ undertook the Reparation of Mankind and the Design was pleasing to God that he might not lose the glory of his Creation and all flesh be utterly destroyed Col. 1. 19 20. It pleased the father that in him should all fulness dwell and having made peace through the blood of his cross by him to reconcile all things to himself The restoring of fallen Man to Friendship with God and all things tending to it were highly pleasing to God namely that Jesus Christ the second Person in the Trinity should become a Mediator for that end he had a great Affection and liking to this thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same word used here the thing is highly pleasing to God that the Breach should be made up that man who had lost the Image Favour and Fellowship with God should be again restored by renewing his Heart reconciling his Person and admitting him again into Communion with God who was was so justly provoked by him God stood in no need of our Friendship nor could any loss come to him by our Hatred and Enmity onely it pleased the Father to take this way Isa. 53. 10. For it pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands 2. He is pleased with the Terms God who is the Supream Governour of the world and the offended Party stood upon these Terms that the Honour of his governing Justice should be secured and the Repentance and Reformation of man carried on Strictly these must be done or else man must lye under his Eternal Displeasure if one be done and not the other no Reconciliation can ensue Now that God is highly pleased with the satisfaction and compensation made to his governing Justice Heb. 10. 6 7. In burnt-offerings and sacrifices for sin thou hast no pleasure Then said I lo I come to do thy will O God Ver. 10. By the which will we are sanctified through the offering of the body of Christ once for all God rejected all other sacrifices but was fully satisfied with this as enough to expiate the sin of Man Christ delighted to give it and God delighted to accept of it He paid a perfect ransom for us besides or above which he craved no more but rested fully content in it for the other the Renovation of Mans Nature to put him into a capacity to serve and please God for God would not admit us to Priviledges without change of heart and disposition Acts 5. 31. God exalted him to be a prince and saviour to give repentance and remission of sins In short God is so satisfied with these Terms that 1. He seeketh no farther amends for all their wrongs Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood to
because that God sent his onely begotten Son into the world that we might live by him That God should bestow his Son upon us to procure our salvation God tried Abraham's love in sacrificing his son but manifested his Love to us in sending his own Son he spared him not but delivered him up for us all Now that such a Remedy and Ransome is found out for us it should leave an Impression of Gods love on our Hearts that we may love him again who first loved us 1 Ioh. 4. 19. Think nothing too dear for God who thought no rate too dear to purchase our Life and Peace As our salvation was precious to him let his Glory be dear to us onely let me tell you this Love must not be confined to a bare act of our Reason but you must pray to God to shed abroad this love in your hearts by the Holy Spirit Rom. 5. 5. that so you may study to love and please God prize Christ and his precious Benefits above all things in the World and live to him who died for you that you may feel the constraining Efficacy and Force of Love SERMON VI. MATTH 17. 5. This is my beloved Son in whom I am well-pleased Hear ye him 1. THe Design and Intent of this Scripture is to set forth the Lord Jesus as the great Mediator as appeareth 1. From the occasions upon which this Voice came from Heaven at his Baptisme which was Christs dedication of himself to the work of a Redeemer and Saviour and now at his Transfiguration to distinguish him from Moses and the other Prophets and publickly to instal him in the Mediatory Office 2. The matter of the words shew his fitness for this Office for here you have 1. His Dignity not a servant but a Son Heb. 3. 5 6. Moses verily was faithful in all his house as a servant but Christ as a son over his own house Now the old Prophesies foretold the Union of the two Natures in his Person and necessary it was that our Mediator should be God-Man There is a Congruity between his Person and Office one fit to be familiar with Man and naturally interessed in his Concerns and yet so high and near the Father as may put a sufficient value upon his Actions and so meet to Mediate with God for us 2. The Dearness between God and him my beloved son Christ is the Object of his Fathers love both as the second Person in the Trinity and Mediator The one is the ground of the other for because he loved him he intrusted him with souls Ioh. 3. 35. The father hath loved him and put all things into his hands the Elect and all things else all power that conduceth to their salvation Afterwards loved him as Mediator Ioh. 10. 17. Therefore doth my Father love me because I lay down my life that I might take it again Now such a beloved Son is fittest to Mediate for us and to come upon a design of Love to demonstrate Gods great Love to wretched sinners and to be a pledge of that love which God will bestow upon us who are altogether so unworthy of it 3. His Acceptableness to God who is well-pleased with the Design the Terms the Management of it II. This work of Mediator Christ executeth by three Offices of King Priest Prophet For he is Head and Lord of the renewed state a Priest to offer a sacrifice for sin which having once offered he for ever represents in Heaven he was also to be Teacher of Mankind to acquaint us with the way of salvation These Offices are often alluded unto in Scripture Rev. 1. 5. The faithful witness the first begotten from the dead the prince of the kings of the earth So Heb. 1. 2 3. God hath spoken to us by his son he having by himself purged our sins sat down on the right hand of the majesty on high The effect of them is more briefly described Ioh. 4. 6. I am the way the truth and the life The way was opened by his Passion and is kept open by his Intercession Truth as a Prophet Life we have from him as Prince of Life or Head of the renewed Estate So the effects 1 Cor. 1. 30. But of him are ye in Christ Iesus who of God is made unto us wisdom and righteousness sanctification and redemption Wisdom as a Prophet to cure our Ignorance and Folly Righteousness and Sanctification as a Priest Redemption as the King and Captain of our Salvation The same Benefits which he purchaseth as a King he bestoweth as a Priest revealeth as a Prophet These three Offices were typed out by the First-born who were Heads of Families and also Prophets and Priests 3. That though all the three Offices be imployed yet the Prophetical Office is more explicitely mentioned partly as suiting with the present occasion which is to demonstrate that Christ hath sufficient authority to repeal the Law of Moses which the Prophets were to explain confirm and maintain till his coming But now Moses and Elias appear in Person to certifie their consent and God his Approbation from Heaven to that new Law of Grace which Christ should set up Partly because it is not necessary that in every place all the Offices should be mentioned sometimes but one as where Christ is called either King Priest or Prophet sometimes two together Heb. 3. 1. Prophetical Sacerdotal Consider the apostle and high priest of our profession Christ Iesus sometimes his Prophetical and Kingly Isa. 55. 4. Behold I have given him for a witness to the people and for a leader and commander to the people Partly because if Christ be received in this one Office he will be received in all the rest for as a Prophet he hath revealed that Doctrine which establisheth his Kingly and Priestly Office for he hath revealed all things necessary to salvation and therefore his own sacrifice and Regal Power Lastly some think all expresly mentioned here thus Christ is Gods beloved Son and therefore the Heir of all things and Lord and King in whom he is well pleased that is pacified and satisfied with his offering as a Priest or appeased by his compleat sacrifice Hear him as the great Prophet and Doctor of the Church This premised I come now to observe Doct. That Christ is appointed by God the Father to be the great Prophet and Teacher whose voice alone must be heard in the Church I. That Christ is the great Prophet and Teacher of the Church appeareth 1. By the Titles given to him he is compared with Moses the great Law-giver among the Iews The Lord thy God will raise up unto thee a prophet from the midst of you like unto me unto him shall ye hearken Deut. 18. 15. He was to be like a Moses but greater than Moses a Lawgiver as he a man as he one that saw God Face to Face as he a Mediator as he but far other in all respects a better Law a more glorious Person a more