and 1 Iohn 2. 14. The Word of God abideth in you and ye have overcome the wicked one It is good to have the Word of God abide in our memories but chiefly in our hearts by a sound belief and fervent love to the truth 2. Partly by Resolution 1 Pet. 4. 1. Arm your selves with the same mind viz. that was in Christ. When Satan grew bold and troublesome Christ rejects him with indignation Now the conscience of our duty should thus prevail with us to be resolute therein the double minded are as it were torn in pieces between God and the Devil Iames 1. 8. A double minded man is unstable in all his ways Therefore being in Gods way we should resolve to be deaf to all temptations 4. The hopes of Success God would set Christ before us as a pattern of Trust and Confidence that when we address our selves to serve God we might not fear the temptations of Satan We have an example of overcoming the Devil in our glorious Head and Chief If he pleaded Iohn 16. 33. In the World ye shall have tribulation but be of good chear I have overcome the World the same holdeth good here for the Enemies of our Salvation are combined He overcame the Devil in our natures that we might not be discouraged we fight against the same Adversaries in the same cause and he will give power to us his weak members being full of compassion which certainly is a great comfort to us USE Of Instruction to us 1. To reckon upon temptations Assoon as we mind our Baptismal Covenant we must expect that Satan will be our professed Foe seeking to terrifie or allure us from the banner of our Captain Jesus Christ. Many after Baptism fly to Satans Camp There are a sort of men in the visible Church who though they do not deny their Baptism as those did 2 Pet. 2. 9. Who have forgotten that they were purged from their old sins yet they carry themselves as if they were in league with the Devil the World and the Flesh rather then with the Father Son and Holy Ghost with might and main they oppose Christs Kingdom both abroad and at home in their own hearts and are wholly governed by worldly things the lusts of the Flesh and the lusts of the Eye and the pride of Life Now these are the Devils Agents and the more dangerous because they use Christs name against his Offices and the form of his Religion to destroy the power thereof as the Dragon in the Reve lations pushed with the horns of the Lamb. Others are not venomously and malignantly set against Christ and his interest in the World or in their own Hearts but tamely yield to the lusts of the Flesh and go like an Ox to the slaughter and a Fool to the correction of the Stocks Prov. 7. 22. We cannot say that Satans work lyeth about these Satan needeth not besiege the soul by temptations that is his already by peaceable possession when a strong man armed keepeth his palace his goods are in peace Luke 11. 21. There is no storm when wind and tide goeth together But then there is a third sort of men that begin to be serious and to mind their recovery by Christ they have many good motions and convictions of the danger of sin excellency of Christ necessity of Holiness they have many purposes to leave sin and enter upon an holy course of Life but the wicked one cometh and catcheth away that which was sowen in his heart Mat. 13. 19. He beginneth betimes to oppose the work before we are confirmed and settled in a course of Godliness as he did set upon Christ presently upon his Baptism Baptism in us implyeth avowed dying unto sin and living unto God now God permitteth temptation and to try our Resolution There is a fourth sort of such as have made some progress in Religion even to a degree of eminency these are not altogether free for if the Devil had confidence to assault the declared Son of God will he be afraid of a meer mortal man No these he assaulteth many times very sorely Pyrates venture on the greatest booty these he seeketh to draw off from Christ as Pharaoh sought to bring back the Israelites after their escape or to foil them by some scandalous fall to do Religion a mischief 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme or at least to vex them and torment them to make the service of God tedious and uncomfortable to them Luke 22. 31. Simon Simon Behold Satan hath desired to have you that he might sift you as wheat to toss and vex you as wheat in a sieve So that no sort of Christians can promise themselves exemption and God permitteth it because to whom much is given of them the more is required 2. The manner and way of his fight is by the World per blanda aspera by the good or evil things of the World There is armour of Righteousness on the right hand and on the left 2 Cor. 6. 7. as there are right hand and left hand temptations Both ways he lyeth in ambush in the creature Sometimes he tempts us by the good things of the World 1 Chron. 21. 1. And Satan stood up against Israel and provoked David to number Israel so glorying in his might and puissance and victory over neighbour Kings So meaner people he tempteth to abuse their Wealth to Pride and Luxury therefore we are pressed to be sober 1 Pet. 5. 8. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour The Devil maketh an advantage of our prosperity to divert us from God and Heaven and to render us unapt for the strictness of our Holy calling Sometimes he tempts us by the evil things of this World Iob 1. 11. Put forth thine hand now and touch all that he hath and he will curse thee to thy face Satans aim in bringing the Saints into trouble is to draw them to fretting murmuring despondency and distrust of Providence yea to open defection from God or blasphemy against him And therefore it is said 1 Pet. 5. 9 Knowing that the same afflictions c. because temptations are conveyed to us by our afflictions or troubles in the flesh 3. His end is to disswade us from good and perswade us to evil To disswade us from good by representing the impossibility trouble and small necessity of it If men begin to apply themselves to a strict course such as they have sworn to in Baptism either it is so hard as not to be born as Iohn 6. 60. This is a hard saying who can bear it Whereas Mark 19. 29. Every one that hath forsaken houses or brethren c. for my names sake shall receive an hundred fold and shall inherit everlasting Life Or the troubles which accompany a strict profession are many The World will note us Iohn 12.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God And Rom. 13. 12. Let us cast off the works of darkness and let us put on the armour of light Christs Baptism had the same general nature with ours not the same special nature the general nature is an engagement to God the special use of Baptism is to be a seal of the New Covenant or to be to us the Baptism of Repentance for the Remission of sins Now this Christ was not capable of he had no sin to be repented of or remitted but his Baptism was an engagement to the same military work to which we are ingaged He came into the World for that end and purpose to War against sin and satan he engageth as the General we as the common Souldiers He as the General 1 Iohn 3. 8. For this purpose the son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might destroy the works of the Devil His Baptism was the taking of the Field as General we undertake to fight under him in our rank and place 2. At this Baptismal engagement the Father had given him a testimony by a voice from Heaven this is my beloved Son in whom I am well pleased and the Holy Ghost had descended upon him in the form of a Dove Mark 3. 16 17. Now presently after this he is set upon by the Tempter Thus many times the Children of God after solemn assurances of his love are exposed to great temptations Of this you may see an instance in Abraham Gen. 22. 1. And it came to pass after these things that God did tempt Abraham that is after he had assured Abraham that he was his shield and his exceeding great reward and given him so many renewed testimonies of his favour So Paul after his rapture lest he should be exalted above measure through the abundance of revelations there was given to him a thorn in the flesh the messenger of Satan to buffet him 2 Cor. 12. 7. So Heb. 10. 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions i. e. after ye were fully convinced of the Christian Faith and furnished with those vertues and graces that belong to it Gods conduct is gentle and proportioned to our strength as Iacob drove as the little ones were able to bear it He never suffers his Castles to be besieged till they are victualled 3. Immediately before he entred upon his Prophetical Office Experience of temptation fits for the Ministry as Christs temptations prepared him to set a foot the Kingdom of God for the recovery of poor Souls out of their bondage into the liberty of the children of God verse 17. From that time Iesus began to preach and to say Repent for the Kingdom of heaven is at hand Our state of innocency was our Health the grace of the Redeemer our Medicine Christ our Physician for the Devil had poisoned our humane Nature Therefore when he sets afoot his healing cure it was fit and congruous that he should experimentally feel the power of the tempter and in what manner he doth assault and endanger souls Christ also would shew us that Ministers should not only be men of Science but of Experience 4. The Place or Field where this combat was fought The Wilderness where were none but Wild Beasts Mark 1. 13. And he was there in the Wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him Great question there is in what Wilderness Christ was their opinion is most probable who think it was the great Wilderness called The Desert of Arabia in which the Israelites wandred forty years and in which Elijah fasted fourty dayes and forty nights In this solitary place Satan tryed his utmost power against our Saviour This teacheth us 1. That Christ alone grapled with Satan having no fellow worker with him that we may know the strength of our Redeemer who is able himself to overcome the tempter without any assistance and to save to the uttermost all that come unto God by him Heb. 7. 25. 2. That the Devil often abuseth our solitude It is good sometimes to be alone but then we need to be stocked with Holy Thoughts or employed in Holy exercises that we may be able to say as Christ Iohn 16. 32. I am not alone because the Father is with me Howsoever a state of retirement from humane converse if it be not necessary exposeth us to temptations But if we are cast upon it we must expect God's presence and help 3. That no place is priviledged from temptations unless we leave our hearts behind us David walking on the tarrass or house top was ensnared by Bathsheba's beauty 2 Sam. 11. 2 3 4. Lot that was chast in Sodom yet committed incest in the mountain where there were none but his own Family Gen. 19. 30 31 c. When we are locked in our closets we cannot shut out Satan II. The Reasons why Christ submitted to it 1. With respect to Adam that the parallel between the first and second Adam might be more exact They are often compared in Scriptures as Rom. 5. latter end and 1 Cor. 15. and we read Rom. 5. 14. that the first Adam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of him that was to come and as in other respects so in this in the same way we were destroyed by the first Adam in the same way were we restored by the second Christ recovereth and winneth that which Adam lost Our happiness was lost by the first Adam being overcome by the tempter so it must be recovered by the second Adam the tempter being overcome by him He that did conquer must first be conquered that sinners might be rescued from the captivity wherein he held them captive The first Adam being assaulted quickly after his entrance into Paradise was overcome and therefore must the second Adam overcome him assoon as he entred upon his office and that in a conflict hand to hand in that nature that was foiled The Devil must loose his Prisoners in the same way that he caught them Christ must do what Adam could not do The victory is gotten by a publick person in our nature before it can be gotten by each individual in his own person for so it was lost Adam lost the day before he had any off-spring so Christ winneth it in his own person before he doth solemnly begin to Preach the Gospel and call Disciples and therefore here was the great overthrow of the Adversary 2. In regard of Satan who by his conquest got a twofold power over man by tempting he got an interest in his heart to lead him captive at his will and pleasure 2 Tim. 2. 26. and he was made Gods executioner he got a power to punish him Heb. 2. 14. That through death he might
I speak as my subject leadeth me It will put the point generally Satan maketh an advantage of our condition Christ had power to do what was suggested every condition hath its snares a full condition most of all Psal. 69. 22. Let their table be a snare their welfare for a trap He hideth his snares and gins to catch our souls in all the comforts men enjoy they are apt to grow proud to forget God to become mercyless to others who want what they enjoy to live in vain pleasures and to forget Eternity to live in sinful security in the neglect of Christian duties to be enslaved to sensual satisfactions to be flat and cold in Prayer This glut and fulness of worldly comforts is much more dangerous then our hunger Thirdly observe In Tempting Satan pretendeth to help the tempted party to a better condition as here he seemeth careful to have bread provided for Christ at his need yea pretendeth respect to his glory and to have him manifest himself to be the Son of God by such a miracle as he prescribeth This seeming tenderness counselling Christ to support his life and health was the snare layed for him Thus he dealt with our first Parents he seeketh to weaken the reputation of Gods love and kindness to man and to breed in the Womans mind a good opinion of himself That his suggestions might make the greater impression upon her he manageth all his discourse with her that all the advice which he seemeth to give her proceeded of his love and good affection towards her and her husband pretending a more then ordinary desire and care of mans good Gen. 3. 5. as if he could direct him how to become a match for God himself So still he dealeth with us for alas otherwise in vain is the snare layed in the sight of any Bird Prov. 1. 17. He covereth the snare layed for mans destruction with a fair pretence of Love to advance man to a greater happiness and so pretendeth the good of those whom he meaneth wholly to destroy He enticeth the covetous with dishonest gain which at length proveth a real loss The sensual with vain pleasures which at length prove the greatest pain to body and soul The ambitious with honours which really tend to their disgrace Always trust God but disbelieve the Devil who promoteth mans destruction under a pretence of his good and happiness How can Satan and his instruments put us upon any thing that is really good for us Fourthly That Satans first temptations are more plausible he doth not at first dash come with fall down and worship me but only pretendeth a respect to Christs refection and a demonstration of his Sonship Few or none are so desperate at first as to leap into Hell at the first dash therefore the Devil beginneth with the least temptations First men begin with less evils play about the brink of Hell a man at first taketh a likeing to company afterwards he doth a little inlarge himself into some haunts and merry meetings with his companions then entreth into a confederacy in evil till he hath brought utter ruin upon himself and what was honest Friendship at first proveth wicked company and sure destruction at last At first a man playeth for recreation then ventureth a shilling or two afterwards by the witchery of Gaming off goeth all sense of thrift honesty and credit At first a man dispenseth with himself in some duty then his dispensation groweth into a settled toleration and God is cast out of his closet and his Heart groweth dead dry and sapless there is no stop in sin 't is of a multiplying nature and we go on from one degree to another and a little lust sets open the door for a greater as the lesser sticks set the greater on fire Fifthly There is no way to defeat Satans temptations but by a sound belief of Gods all-sufficiency and the nothingness of the Creature 1. A sound belief of and a dependance on Gods all-sufficiency Gen. 17. 1. I am the Almighty God walk before me and be thou perfect We need not warp nor run to our shifts he is enough to help to defend or reward us he can help us without means though there be no supply in the view of sense or full heaps in our own keeping God knoweth when we know not 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. or by contrary means curing the eyes with spittle and clay He can make a little means go far As he blessed the pulse to the captive Children Dan. 1. 15. And made the Widows barrel of Meal and cruise of Oyl to hold out 1 Kings 17. 14. And his filling and feeding five Thousand with a few Barly loaves and a few Fishes Matth. 14. 21. On the other side he can make abundance unprofitable Luke 12. 15. A mans life consisteth not in the abundance of the things which he possesseth No means can avail unless God giveth his blessing therefore we should not distrust his Providence nor attempt any thing without Gods warrant lest we offend him and provoke him to withdraw his blessing 2. The Nothingness of the Creature Not by bread alone 'T is nothing by way of comparison with God nothing by way of exclusion of God nothing in opposition to God It should be nothing in our esteem so far as it would be something separate from God or in co-ordination with God Isa. 40. 17. All nations before him are as nothing less than nothing and vanity Iob 6. 21. Now ye are nothing All Friends cannot help our foes cannot hurt us not the greatest of either kind Isa. 34. 12. All her Princes shall be nothing In regard of the effects which the World promise to its deluded lovers all is as nothing not only that it can do nothing to our needy souls to relieve us from the burden of sin nothing towards the quiet and true peace of our wounded Consciences nothing to our acceptance with God nothing for strength against corruptions and temptations nothing at the hour of death but it can do nothing for us during Life nothing to relieve and satisfie us in the World without God Therefore God is still to be owned and trusted SERMON III. MATTH 4. 5 6. Then the Devil taketh him into the Holy City and setteth him on a pinnacle of the Temple And saith unto him if thou be the Son of God cast thy self down for it is written he shall give his Angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone IN this second Temptation I shall give you 1. The History of it 2. Observations upon it 1. The History of it There 1. What Satan did 2. What he said 3. The soarness of the temptation 1. What he did Then the devil taketh him up into the Holy City and setteth him on a pinnacle of the Temple There 1. Take notice of
the Eyes of Beholders with a false Appearance as Magical Impostors or those Apish Imitators of Divine Glory as Herod Agrippa of whom we read Acts 12. 21 22 23. how he appeared in Royal State and made an Oration and they said the voice of a God and not of a Man Iosephus telleth us the manner how he sat in the Sun with glistering Garments of Cloath of Silver and when the Sun-beames did beat upon it the People cried him up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as something higher and more excellent then a Mortal Creature No this was not a phantastical Representation but a real Impression of Divine Glory on the Body of Christ. 4. Although this appeared in the face chiefly as the most conspicuous part of the Body the Text saith his face did shine as the Sun yet more or less the other parts of his Body were cloathed with Majesty and Glory and thence was the splendor derived to his Garments 2. How his Body Transfigured differed from his glorified Body this must be stated also for Christ by his Transfiguration was not admitted into the fulness of the state of Glory but onely giveth some glimpse and resemblance of it These two Estates agree in the general Nature but some Clarity Glory and Majesty is put upon Christs glorified Body that was not now But the difference is 1. Partly in the degree and measure the Clarity and Majesty of Christs glorified Body is greater and more perfect Here is a Representation some Delineation but not a full exhibition of his Heavenly Glory 2. Partly in continuance and permanency this change was not perpetual but to endure for a short time onely for it ceased before they came down from the Mount 3. The subject or seat of this Glory differed the Body of Christ being then Corruptible and Mortal but now Incorruptible and Immortal If Christs Body had been Immortal and Impassible then Christ could not die 4. Here are Garments and a glorified Body shall have no other Garments than the Robes of Immortality and Glory in Heaven Christ shall be clothed with Light as with a Garment Secondly The Ends of it By this Transfiguration God would shew 1. What Christ was 2. What he should be And 3. Also what we shall be 1. What Christ was The Dignity of his Person and Office that he was the Eternal Son of God and the Mediator of the New Covenant the great Prophet whom God would raise up to his People 1. The Dignity of his Person was seen for the Transfiguration was a Ray of the Divine Glory It was not the Addition of any Glory to Christ which he had not before but a Manifestation of the Glory which he had though obscured under the Vail of our Flesh for the fulness of the Godhead dwelt in him bodily Col. 2. 9. And we beheld his glory as the glory of the onely begotten Son of God Ioh. 1. 14. But it is said 2 Pet. 1. 17. that he received from God the same Honour and Glory This is spoken of him as Mediator the glory of the Son of God Incarnate was so obscured for our sakes that he needed this Solemn Act to represent him to the World 2. His Office The great Prophet of the Church Hear ye him A greater Prophet then Moses Moses saw the Face of God but he was in the Bosom of God Moses his face shone but not as Christs for it could be hidden by a Vail Christ darts his glory through his Garments Moses his shining was Terrible Christs was Comfortable the Apostles were loth to lose the sight of it 2. To show what Christ should be for this was a pledge with what glory he should come in his Kingdom Matth. 16. 27. it prefigured the glory of his second coming Thus for the Confirmation of their Faith Christ would give his Disciples a glimpse of his Glory he knew they would be sorely assaulted and shaken by the Ignominy of his Cross. But what is all this to us we see not his Glory 1. What was once done and sufficiently Attested needs not to be repeated but it is a great satisfaction to us that we have a glorious head and chief when we suffer for him we need not be ashamed of our Sufferings the Apostles urge this concerning us as well as them 2. The immediate Manifestations of him who dwelleth in light inaccessible would undoe us while we are in our mortal Bodies Blessed be God that he hath chosen fit means to reveal himself to us that we may behold the glory of the Lord in a Glass 2 Cor. 3. 18. by the Ministry of the Word and other Ordinances The Israelites were sensible how little they could endure him who is as it were all Sun and all Light and all Fire Exod. 20. 18 19. Let not God speak to us least we dye Elijah wrapt his Face in a Mantle when God appeared unto him 2 Kings 19. 13. when Christ appeared to Paul from Heaven he trembled and was astonished and was three dayes without sight as you may see Acts 9. 9. there was a special Reason why an Apostle should see him in Person 3. We shall see this Glory when fit for it Ioh. 17. 24. Father I will that they whom thou hast given me may be with me where I am that they may behold my glory which thou hast given me The Queen of Sheba took a long Journey to behold the glory of Solomon that was but a Temporal Fading and Earthly Glory Now much more Transcendent is the Glory of Christs Body in Heaven this we shall see to all Eternity 3. To shew what we shall be for Christ is the Pattern primum in unoquoque genere c. 1. It sheweth the possibility of our having a glorified Body When the Lord is pleased to let forth and communicate his Glory he is able to adorn and beautifie our Earthly and obscure bodies the body of man in its composition hath a great mixture of Earth which is dark and obscure Now God can make this clod of Earth to shine as the Star or Sun for brightness Phil. 3. 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself We are apt to say How can it be if we consider the infinite and absolute power of God and this Instance of Christ it will make it more reconcilable to your thoughts and this hard point will be of easier digestion to your Faith 2. The certainty of it as well as the possibility for Christ assumed our body not for Passion only but for Glorification that therein he might be an instance and pattern to us For if the head be glorious so will the members also how base soever the people of God seem to be in this World yet in the Life to come they shall be wonderfully glorious Mark 13. 43. The Righteous shall shine as the Sun in the Kingdom of their
we be prepared for a chearful Entertainment of all that is or can or shall come upon us God is wiser than we and loves us better than we do our selves The Child is not to be governed by his own Fancy but his Fathers Discretion nor the sick Man by his own Appetite but the skil of the Phisitian It is Expedient God should displease his People for their Advantage Ioh. 16. 6 7. Because I have said these things unto you sorrow hath filled your heart Nevertheless I tell you the truth it is expedient to you that I go away We are too much addicted to our own Conceits Christs dealing is expedient and useful when yet it is very unsatisfactory to us He is to be Judge of what is good for us his going or tarrying and not we our selves We are short-sighted Creatures distempered with Passions our Requests many times are but Ravings we ask of God we know not what as the two Brethren Matth. 20. 22. we pray our selves into a mischief and a snare and it were the greatest Misery if God would carve out our Condition according to our own Fancies and Desires 2. That Good is to be determined with respect to the chief Good and true Happiness Now what is our chief happiness but the Enjoyment of God Our happiness doth not consist in outward Comforts Riches Health Honour Civil Liberty or comfortable Relations as Husband Wife Children but our Relation to and Acceptance with God Other things are but additional Appendages to our Happiness Matth. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be added to you Therefore Poverty is good Afflictions are good they take nothing from our essential solid happiness rather help us in the enjoyment of it as it encreaseth Grace and Holiness and so we enjoy God more Surely that is good that sets us nearer to God and that Evil that separateth us from him Therefore sin is evil because it makes an estrangement between us and God Isai. 59. 2. Your iniquities have separated between you and your God and your sins have hid his face from you But Affliction is good because many times it makes us the more earnestly to seek after him Hos. 5. 16. In their affliction they will seek me early Therefore every Condition is good or evil as it sets us further off or draweth us nearer to God that is good that tendeth to make us better more like unto God capable of Communion with him and conduceth to our everlasting happiness So it is good that man bear the yoke from his youth that he be trained up under the Cross in a constant Obedience to God and Subjection to him and so be fitted to entertain Communion with him If Afflictions conduce to this end they are good for then they help us to enjoy the chief good 3. That Good is not alwayes the Good of the Flesh or the Good of outward Prosperity and therefore certainly the Good of our Condition is not to be determined by the Interest of the Flesh but the welfare of our Souls If God should bestow upon us so much of the Good of the outward and animal Life as we desire we could not be said to be in a good Condition if he should deny us Good Spiritual we should lose the one half of the Blessings of the Covenant by doting upon and falling in love with the rest The Flesh is importunate to be pleased but God will not serve our carnal Appetites We are more concerned as a Soul than as a Body Heb. 12. 10. He verily chastened us for our profit that we might be partakers of his Holiness Certain it is God will chasten us for our profit What do we call Profit the good things of this World the great Mammon which so many Worship If we call it so God will not he meaneth to impart some Spiritual and Divine Benefit which is a Participation of his own Holiness And truly the People of God if they be in their right Temper value themselves not by their outward enjoyments but by their inward Improvement of Graces 2 Cor. 4. 16. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day A discerning Christian puts more value upon Holiness wrought by Affliction then upon all his Comforts so that though Affliction be evil in it self it is good as sanctified 4. A particular Good must give way to a General Good and our Personal Benefit to the Advancement of Christs Kingdom and the Glory of God The Advancement of Christs Kingdom or the good of the Church must be preferred before our Personal Benefit or Contentment Paul could want the Glory of Heaven for a while if his continuance in the Flesh were needful for the Saints Phil. 1. 24. To abide in the flesh is more needful for you We must not so desire good to our selves as to hinder the good of others All Elements will act contrary to their particular nature for the conservation of the Universe so for the Glory of God That may be good for the Glory of God which is not good for our Personal Contentment and Ease Now the Glory of God is our greatest Interest if it be for the Glory of God that I should be in pain bereft of my Comfort my sanctified subjection to the Will of God must say it is good Ioh. 12. 27 28. Here you must have the innocent Inclination of Christs Humane Nature Father save me from this hour and the over-ruling sense of his Duty or the obligation of his office but for this cause came I to this hour We are often tossed between Inclination of Nature and Conscience of Duty but in a gracious heart the sense of our Duty and the desire of glorifying God should prevail above the desire of our own Comforts Ease Safety and Welfare Nature would be rid of Trouble but Grace submits all our Interests to Gods Honour which should be dearer to us than any thing else 5. This Good is not to be determined by the Judgment of sense but by the Judgment of Faith not by present feeling but future profit That which is not good may be a means to good Affliction for the present is not pleasant to natural sense nor for the present is the fruit evident to spiritual sense but it is good because in the issue it turneth to good Rom. 8. 28. All things work together for good to them that love God c. While God is striking we feel the Grief and the Cross is tedious but when we see the end we acknowledge it is good to be afflicted Heb. 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that are exercised therein A Good present is the cause of Joy and an Evil present is the cause of Sorrow But there are two termini diminuentes terms of abatement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present
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