they had so many convictions of Gods Power and Providence over them which should in reason have charmed them into a full and chearful resignation and dependance upon him they remembring the Flesh-pots in Egypt must have their luxuriant Appetites gratified and because they had not that Festival plenty which could not be expected in the Wilderness they reproached Moses for having brought them out of Egypt to dye in the Wilderness and now God must show them a Miracle not for the supply of their wants but to pamper and feed their lusts Psal. 78. 18 19. And they tempted God in their heart by asking meat for their lust Yea they spake against God they said Can God furnish a table in the wilderness A Table must be prepared he must give them Festival diet in the Wilderness 6. It argues Impatiency Psal. 106. 13 14. They soon forgat his works they waited not for his counsel But lusted exceedingly in the wilderness and tempted God in the desert The word signifies they made haste took it ill they were not presently brought into that plenty that was promised Numb 20. 5. Wherefore have ye made us to come up out of Egypt to bring us in unto this evil place it is no place of seed or of figs or of vines or of pomegranates neither is there any water to drink which was the plenty that was promised in the land of Canaan Thus they made hast were impatient of staying Gods time of giving them this inheritance and because they had it not presently they wished themselves back again in Egypt Tempting is because we cannot attend the performance of Gods promise in his own time They went out passionately in the pursuit of their plenty which they looked for and assoon as they discovered any difficulty conclude they were betrayed not waiting with patience Gods time when he should accomplish his promises made to them 7. The greatness of the sin is seen by the punishments of it One is mentioned 1 Cor. 10. 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents They were bitten of Serpents because they tempted God and murmured because of the length of the way that they could not get presently into Canaan And the Apostle tells us that all the things which happened to Israel of old happened to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as patterns of Providence A people might easily read their own doom and destiny if they would blow off the dust from the Ancient Providences of God and observe what proofs and characters of his Justice Wisdom and Truth are engraven there The desert of sin is still the same and the exactness of Divine Justice is still the same and therefore what hath been is a pledge and document of what may be if we fall into like Crimes God is impartially and immutably just he is but one Gal. 3. 20. God is one alwayes Consonant unto himself and doth like unto himself his Power is the same so is his Justice Even the historical part of the Word is a kind of Prophesie not only a Register and Chronicle of what is past but a kind of Calendar and Prognostication of what is to come As other Histories in Scripture are left upon record for our Learning so especially the History of Israel's passage through the Wilderness unto Canaan USE Let us not tempt God in any of the kinds mentioned 1. Not by requiring new grounds of Faith when God hath given sufficient already not by cherishing Scepticisme and Irresolution in point of Religion till new Nuncios come from Heaven with a power to work Miracles and to be endowed with extraordinary Gifts as the seekers do Many waver in Religion would fain see an Apparition and have some extraordinary satisfaction which God would not give them upon every trifling occasion The Pharisees must have a fign from Heaven The Papists would have the Protestant Teachers shew their Commission by Miracles The Iews would believe if Christ came down from the Cross. To suspend our Faith till God give us our own terms is to tempt God and to disposses you of this conceit consider 1. Signs and Wonders done in one Age and Time for the confirmation of the true Religion should suffice all Ages and Times afterward and it is a tempting God to ask more signs and wonders for the confirmation of that Truth which is sufficiently confirmed already if there be a good and safe Tradition of these things to us The giving of the Law was attended with thunderings and lightnings and the sound of a terrible Trumpet Exod. 19. by which means the Law was Authorized and owned as proceeding from God Now it was not needful this should be repeated in every Age as long as a certain Report and Records of it might convey it to their Ears In the setting up a new Law signs and wonders are necessary to declare it to be of God but when the Church is in the possession of it these cease So in the Christian Church when the Gospel was first set on foot it was then confirmed with signs and wonders but now they are unnecessary See the Law and Gospel compared Heb. 2. 2 3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs and wonders and with divers miracles and gifts of the holy Ghost according to his own will 2. If you had lived in the Age of signs and wonders there were hard hearts then unbelievers then and blasphemers then and tempters of God then Psal. 78. 22 23 24. Because they believed not in God and trusted not in his salvation Though he had commanded the clouds from above and opened the doors of heaven And had rained manna upon them to eat and had given them of the corn of heaven c. to Ver. 32. For all this they sinned still and believed not for his wondrous works Extraordinary works will not work upon them upon whom ordinary works will not prevail Object But for them that have to do with the conversion of Indians and remote parts of the World is it a tempting of God to ask the gift of Miracles Answ. I cannot say so God may be humbly sought unto about direction in the Gifts of Tongues and Healing being so necessary for the Instruments imployed as well as the conviction of the Nations I dare not determine any thing in the case but I am satisfied with Acostus his Reasons why Miracles are not afforded by God now as well as in the primitive times Then simple and unlearned men were sent to preach Christianity among the Nations where many were armed and instructed against it with all kind of Learning and Philosophy But now learned men are sent to the
hinder them yet he directeth them for good to his people Therefore that power that Satan hath is not given but permitted not absolute but limited It is a lye that Satan can give these things at pleasure see these Scriptures Ps. 24. 1. The Earth is the Lords and the fulness thereof the World and they that dwell therein Dan. 2. 21. He changeth the times and the seasons he removeth Kings and setteth up Kings and verse 37. The God of Heaven hath given thee a Kingdom Power and Strength and Glory All the alterations that are in the Earth are of the Lord he pulleth down and raiseth up as seemeth good unto him Therefore this power of disposing Kingdoms belongeth unto God 2. That the Son of God is the right Heir of the World Heb. 1. 2. Whom he hath appointed Heir of all things To whom the Nations are given Psal. 2. 8. Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the Earth for thy possession Matth. 28. 18. All power is given unto me in Heaven and in Earth And therefore it was impudence in him to arrogate this power and to promise these things to the Lord which were his before 3. Though this was a lye yet here is the colour of the lye God permitteth that men sometimes by indirect means to become great in Honour and Dignity in this World all which are done by the instinct of Satan and his help And evil men often succeed in their attempts and from hence Satan is called the Prince of this World Iohn 12. 31. Now shall the Prince of this World be cast out Iohn 14. 30. The Prince of this World cometh and hath nothing in me Iohn 16. 11. Of Iudgment because the Prince of this World is judged Yea Paul goeth higher and calleth him the God of this World 2 Cor. 4. 4. In whom the God of this World hath blinded the minds of them which believe not but this is by usurpation not just right And the devils are called Eph. 6. 12. The rulers of the darkness of this World as the wicked consent to his Empire and evil suggestions But all this implyeth but a limitted and restrained Kingdom and the devils impudence and falshood lyeth in this that he interprets Gods permission for a commission his connivance for a conveyance Indeed there are two lyes in the devils offer one assertory as if the power and glory of the World were at his disposal the other promissory as if he would invest Christ in the full and peaceable possession thereof whereas indeed he went about to divest and dispossess the Son of God of his right or to tempt him to do a thing contrary to his Kingdom for he knew the abasement of Christ was the way to his glory the cause of mans happiness and the ruine of the Kingdom of the devil therefore he seeketh to prevent this by these magnificent promises 2. The Postulation or demand if thou wilt fall down and worship me Here the devil appeareth in his own likeness Before it was if thou be the Son of God now it is fall down and worship me Before he appeared as a Friend to advise him in his hunger then as a Divine to instruct him how to discover himself as the Messiah now as a plain usurper of Gods Worship And he demands but one act of prostration such as was given to the Kings of the East and the Jews in that manner did Worship God Therefore this was the vilest and most blasphemous suggestion which Satan could devise that the Son of God should stoop to Gods Rebell Here we see the devil not only importunate but impudent 2. The grievousness of the temptation that will appear in these considerations 1. Because it was represented in a matter grateful and pleasing It was unnecessary to turn stones into bread dangerous to throw himself down from a pinnacle of the Temple but it might seem sweet and grateful to behold the Kingdoms of the World and the glory thereof for surely the glory of the World is a bewitching object and would much move a carnal heart and therefore he produceth this tempting object and sets it before Christ himself Mark he shewed him the glory only not the burdens the labours the cares those storms of jealousie and envy which those encounter with who are at top This way did he now chuse wherewith to assault Christ. Had he really represented the World with all the vexations attending it the temptation had not been so great but he sheweth the Kingdoms of the World and the glory thereof the bait not the hook he talketh highly of small things commendeth what is pleasing but hideth the bitter of these luscious sweets he offereth Christ the glory of the Kingdoms of the World but dissembleth the cares the troubles the dangers Alass we see the best side of those that live in Courts their gorgious apparel their costly entertainments their power and greatness but their fears of being depressed by superiors jusled by equals undermined by inferiors are hidden from us Therefore the temptation was dexteroufly managed by the devil in that he shewed him the Kingdoms of the World and the glory thereof Temptations of the right hand are more dangerous than those of the left hand 2. He sheweth the bait before he offereth the temptation that the World might speak for him before he spake for himself and prepared the mind of Christ by this bewitching object before he cometh either with his offer or demand and then afterwards before he maketh his demand he premiseth his offer all these things will I give thee the offer is made before the spiteful condition is mentioned Observe the different methods of Christ and Satan Satan maketh shew of glory first but Christ of the Cross Satan offereth the benefit before he seemeth to require the service as here he doth first offer and then ask but fallaciously for indeed he requireth a present Act but only promiseth a future compensation I will give thee all these things Christs telleth us the worst at first Matth. 16. 24. If any man will come after me let him deny himself and take up his Cross and follow me The issue sheweth the fraud of the tempter and the misery of those poor deluded souls who hearken to him On the contrary the sincerity of our Lord and the happyness of those that obey him will soon appear The devil will have all payed before he part with any thing no Worship no Glory But I am carryed too far my purpose was only to shew his dexterity and cunning how he sets a colour upon sin before he mentions it by glorious promises and the manifold pleasure and profit which comes by it 3. He doth not seek to move him by naked Words but by the sight of the thing it self Objects move the senses senses draw away the mind nor are they the Porters of the soul so much as the corrupters Ps. 119. 37. Turn
fixed his residence there and the Angels serve him and attend upon him and he will be no less terrible to his foes in Sion that oppose the Gospel than he shewed himself in Sinai when he gave the Law Where the King is there his attendants are so where Christ is the Courtiers of Heaven take up their station Now Christ is with his Church to the end of the World therefore these thousands of Angels are there ready to be employed by him Now we may be sure of this Ministry 1. They delight in the Preaching of the Gospel and the explication of the mysteries of Godliness 1 Pet. 1. 12. Which things the Angels desire to look into Eph. 3. 10. To the end that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God 2. They delight in the Holy Conversation of the Godly as they are offended with all impurity filthyness and ungodliness If good men be offended at the sins of the wicked as Lots righteous soul was vexed from day to day with their ungodly deeds 2 Pet. 2. 8. much more are these holy spirits especially when all things are irregularly carryed in the worship of God 1 Cor. 11. 10. For this cause ought the woman to have power on her head because of the Angels 1 Tim. 5. 21. I charge thee before God and the Lord Iesus Christ and the Elect Angels that thou observe these things without preferring one before another doing nothing by partiality 3. They fight against the devil and defend the godly in their extream dangers When the devil cometh into the Church of God like a Wolf into the flock they oppose and resist him Therefore there is said to be War in Heaven that is in the Church between Michael and his Angels and the devil and his Angels Rev. 12. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels In the highest heaven there is no War In short the Angels and Believers make one Church under one Head Christ and at length shall both live together in the same place Why doth God make use of the Ministry of Angels and how far 1. To manifest unto them the greatness and glory of his work in the recovering Mankind that their delight in the Love and Wisdom of God may be increased All holy Creatures delight in any manifestation of God the Angels more especially 1 Pet. 1. 12. Which things the angels desire to look into And Eph. 3. 11. To the intent that now unto the principalities and powers in heavenly places may be known by the church the manifold wisdom of God Though they themselves be not the parties interested the spectators not the guests yet they are delighted in the glory of God and are kindly affectionated to the salvation of lost men and that they may have a nearer view of this mistery God gratifieth them by sending them often to attend upon the dispensation of the Gospel and to assist in it so far as is meet for Creatures They are present in our Assemblies see 1 Cor. 11. 10. 1 Tim. 5. 21. they see who is negligent in his office who hindreth the preaching of the Gospel they observe what is the success of it and when it obtaineth its effect Luk. 15. 7. There shall be joy in heaven over one sinner that repeteth They are hereby more excited to praise and glorifie God and are careful to vouchsafe their attendance about the meanest that believe in him Psal. 91. 11 12. He shall give his angels charge over thee to keep thee in all thy wayes They shall bear thee up in their hands lest thou dash thy foot against a stone 2. To maintain a society and communion between all the parts of the family of God When God gathered together the things in Heaven and in Earth he brought all into subjection and dependance upon one common head Jesus Christ Eph. 1. 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him Men by Adoption Angels by Transition are taken into the family of Christ. Now there is some intercourse between the several parts thereof our goodness extendeth not to them but is confined to the Saints on earth in whom should be our delight yet their help may be useful to us they being such excellent and glorious Creatures But we are forbidden to invoke them or trust in them God doth imploy them in the Affairs of his people Their help is not the fruit of our trust in them but their obedience to God and it is seen in frustrating the endeavors of Satan and his Instruments and other services wherein Christ employeth them God shewed this to Iacob in the Vision of the Ladder which stood upon Earth and the top reached to heaven a figure of the Providence of God especially in and about the Gospel Ioh. 1. 51. Hereafter you shall see the heaven open and the angels of God ascending and descending upon the son of man To carry on the work of the Gospel and to promote the glory and interest of Christs Kingdom in the World Thus far in the general we may be confident of 3. To preserve his people from many dangers and casualties which fall not within the foresight of man God imployeth the watchers as they are called in the book of Daniel chap. 4. 13 17. for he is tender of his people and doth all things by proper means Now the Angels having a larger foresight than we they are appointed to be Guardians This they do according to Gods pleasure preventing many dangers which we could by no means foresee They observe the devil in all his walkes and God useth them to prevent his sudden surprizals of his people as Instances are many 4. Because they are witnesses of the Obedience and Fidelity of Christs disciples and so far as God permitteth they cannot but assist them in their conflicts Thus Paul 1 Cor. 4. 9. We are made a spectacle unto the world and to angels and to men Now the Angels that are witnesses to their combates and sufferings cannot but make report to God Mat. 18. 10. Take heed that ye despise not one of these little ones for I say unto you that in heaven their angels do always behold the face of my father which is in heaven The Angels which are appointed by God to be their Guardians have their continual recourses and returns to Gods glorious presence Now being so high in Gods favour and having continual access to make their requests and complaints known to him they will not be silent in the behalf of their fellow-servants that either the trial may be lessened or grace sufficient may be given to them 5. They do not only keep off hurt but there are many blessings and benefits that we are partakers of by their ministry As
Their Comfortable and Gracious recovery by Christ verse 7. 3. The Event and Issue of all verse 8. 1. Their Astonishment they fell on their faces and were sore afraid their falling on their faces was not out of Worship and Reverence but consternation as those Iohn 18. 6. As soon as he said to them I am he they went backward and fell to the ground The causes of their fear must be enquired into These were holy men the flower of Christs Disciples they were men in an holy action for Belshazar in his cups to tremble were no news they were not in the presence of an angry God it was a Gospel-voice that they heard This is my beloved Son in whom I am well pleased hear ye him They had not a full dispensation of his glory but only a glimpse of it and that under a cloud and revealed in Mercy yet they were sore afraid Upon any Visions and Apparitions of the divine Majesty Gods Servants fell to the Earth Ezek. 1. 28. When I saw the appearance of the likeness of the Glory of God I fell on my face Paul when Christ appeared to him from Heaven he fell to the Earth Acts 9. 4. Rev. 1. 17. When I saw him I fell at his feet as dead Abraham was cast into great horrour Gen. 15. 12. when God appeared solemnly to enter into Covenant with him So Isa. 6. 5. Then I said wo is me for I am undone So Daniel chap. 10. 8. 9. When I saw this great vision there was no strength in me for my comeliness was turned into corruption and I retained no strength yet I heard the voice of his words then was I in a deep sleep upon my face and my face was towards the ground Now I shall give the special reasons why the manifestation and appearance of God to his great Prophets did breed this astonishment and Fear 2. What general Note and Observation may be concluded hence for our profit 1. The special Reasons why these manifestations and appearances of God to his great Prophets do breed this astonishment and fear they are Two 1. To humble them to whom he vouchsafed so great a favour To humble them least the Glory of these heavenly Visions should too much puff them up Therefore there was ever some weakness discovered in those that did receive them Iacob wrestled with God but came off halting and maimed though he prevailed Gen 32. 31. when he came off from seeing God face to face he halted on his thigh Paul was wrapt into the third Heaven yet presently buffetted with a messenger of Satan least he should be lifted up with the abundance of Revelations 2 Cor. 12. 7. Corruption remaineth in us and we are not able to bear these favours which God manifesteth to his choice Servants and therefore there is something to humble them in the dispensation and to keep them from being puffed up with pride something that is a ballance to the great honour wherewith God hath honoured them 2. All those that received Visions from him to teach his people God would season them by leaving a stamp and impression of his excellency upon them This was the preparation of the Prophets and a preparation of the Disciples to fit them for the work of the Gospel A due representation of Gods glory and excellent Majesty doth qualifie them for their duty they are fittest to carry Gods message and describe him to others who are thus qualified and prepared and have some reverence and awe of God impressed upon their own hearts and have felt the power of his great Majesty 2 Cor. 5. 16. Knowing the terrors of the Lord we perswade men The General Conclusion and Observation which we may draw from thence is this Doctrine That God is of such glorious Excellency and Majesty that we are not able to bear any emissions or extraordinary Representations thereof in this state of frailty 1. I will prove that God is a great God and of glorious Majesty 2. Give you the Reasons why we are not able to bear the extraordinary manifestations thereof in this state of frailty 1. That God is a God of great Majesty and ought to be reverenced by all that have to do with him The point being a matter of sense and evident by natural light needeth not to be proved so much as improved 1. Scripture representeth him as such Dan. 9. 4. He is called the great and dreadful God so Deut. 7. 21. A Mighty God and terrible and Nahum 1. 5. A great and terrible God is he and again Job 37. 22. With God is terrible Majesty 2. This eminently shineth forth both in his Works of Creation and Providence 1. Creation in the stupendious Fabrick of the Heavens Ier. 32. 17 18 19. Ah Lord God behold thou hast made the Heaven and the Earth by thy great power and outstretched arm and there is nothing too hard for thee c. In that mighty Collection of Waters in the Sea we cannot look upon that vast expansion of the Firmament that huge body of Waters in the Sea without some religious horrour what is the God that made all this Ier. 5. 22. Fear ye not me saith the Lord will ye not tremble at my presence which have placed the Sand for a bound to the Sea by a perpetual decree that it cannot pass it and though the waves thereof toss themselves yet can they not prevail though they roar yet can they not pass over it 2. Providence whether in his way of Mercy or Judgment Mercy what a Majestick description of God is there Ps. 50. 1 2 3 4 5. yet there his presence in his Church is described The drift of the Psalm is to set forth Gods Power and Majesty when he comes to call the Gentiles and to set up the Evangelical way of his Worship when the light of the Gospel shall shine forth from Sion Psalm 5. 5. by terrible things in Righteousness wilt thou answer us Oh God thou God of our Salvation Though God is a God of Salvation yet the way of his delivering them carryeth Majesty and Terror with it So his Works of Judgment Psal. 119. 120. My flesh trembleth for fear of thee and I am afraid of thy Iudgments when the wicked of the Earth are put away like dross A Lyon trembleth to see a Dog beaten before him and it is imputed as a fault to the wicked that they do not take notice of it Isa. 26. 10. They will not behold the Majesty of God 3. His Greatness and Majesty is such that we cannot comprehend it Iob 36. 26. Behold God is great and we know him not nor can the number of his years be searched out The Greatness of God cannot be known but only by way of Negation that he hath none of those infirmities which may lessen his being in our thoughts or by way of comparison that he is above all God is greater then man Ier. 36. 12. 4. So great that he is fain to put a covering
on to enterpose the Clouds between us and him for we are not able to bear his glorious and majestick presence Ioh 26. 9. He holdeth back the face of his Throne and spreadeth his Cloud upon it What would become of us if he should discover all his Glory this is his condescension to the lower World to appear under a vail and cover his Throne with Clouds But though we do not know his full Majesty yet there is enough discovered both to Faith Reason and Sense that God is great and glorious both in himself and in all his Works Scripture declareth it to Faith and Reason will soon subscribe to so evident a Truth that he that made and sustaineth all things must needs be a great God What other conceptions can we form of him when we look to the Heaven and this Earth which he sustaineth by his great Power and he declareth himself to Sense by his dayly Providence to be a God of great Majesty The proof of it needeth not so much to be spoke to as the improvement of it which we are called upon for every where 1. It is a Mercy that being so great he taketh notice of us Psal. 8. 3 4. When I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained what is man that thou art mindful of him and the Son of Man that thou visitest him When we consider how the Majesty of God shineth forth in the heavenly Bodies and those many glorious Creatures God hath made besides us we may wonder that God should esteem of man and take care of man and be so solicitous about mans welfare who was formed at first out of so vile materials as the dust of the Earth and is still of so very frail infirm and mortal condition and hath carryed himself so unthankfully to God that he should take care of him above his whole Creation Psalm 113. 6 7. The Lord our God dwelleth on high who humbleth himself to behold the things in Heaven and Earth That the great God of such glorious Majesty should take notice of Worms and behold us not only by visiting over-seeing and governing the affairs of this lower World but should condescend to this low estate of ours in taking our flesh whose Excellency and Majesty is so great that he might despise the Angels of whom he hath no need but to stoop so low towards men is matter of wonder praise and adoration 2. We should be humble in our conversing with him considering what he is and we are Iob 42. 5 6. I have heard of thee with the hearing of the ear now mine eye seeth thee therefore I abhor my self in dust and ashes This should keep his children in a holy awe Oh how low should we lye before this great God Gen. 18. 27. Who am I that am but dust and ashes that I should speak unto God 3. That we must not please our selves with the performance of ordinary service to him but we should raise it to an eminent degree of Worship and Adoration Psal. 48. 1. Great is the Lord and greatly to be praised in the City of our God and Psalm 145. 3. Great is the Lord and greatly to be praised Alass the best we do is much beneath God what low thoughts had Solomon of his stately Temple 2 Chr. 2. 6. Who is able to build thee an house seeing the Heaven of Heavens is not able to contain him who am I that I should build him an house Thus should we see that our best resolutions and performances come much short of the excellency and greatness of God All formality and lifeless service proceedeth from hence that we have not due and raised thoughts of his Majesty and Being Mal. 1. 14. I am a great King saith the Lord of Hosts The greatness of God calleth for other service then usually we give to him he gets nothing from us that is perfect But surely we should not put him off with our refuse but spend the best of our strength time parts and affections in his service Superficial dealing in it argueth mean thoughts of God it is a lessening of his Majesty 4. We serve a great Master and so may expect great things from him He discovereth himself unto his people according to the greatness and Majesty of his Being Ps. 126. 2 3. The Lord hath done great things for them yea the Lord hath done great things for us whereof we are glad Kings or Princes do not give pence or brass Farthings but bestow Gifts becomming their Magnificence The Heathens were forced to acknowledg it and the people of God do willing acknowledg it so Ioel 2. 21. Fear not O Land be glad and rejoyce for the Lord will do great things Be the Mercies never so rare the way never so difficult God is able to accomplish them 5. This should banish the fear of man as to any danger can come from them to us or to any attempts against God Matth. 10. 28. Fear not them which kill the body but are not able to kill the Soul but rather fear him who is able to destroy both body and Soul in Hell fire they may threaten great things to us but God threatneth greater See Exod. 18. 11. Now I know that God is greater then all Gods for in the thing wherein they dealt proudly God was above them There is a greater being we have to depend upon 6. Because God is of such Majesty and Greatness we should quarrel at none of his dealings for he is too high to be questioned by the Creature and his Counsels are carryed on in such a way as we cannot judg of them no more then a Worm can judge of the affairs of a man he is great in Counsel and wonderful in working 7. This should keep his children in an holy awe Heb. 12. 28 29. Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear for our God is a consuming fire When we come in the Holy Assemblies Gen. 28. 17. How dreadful is this place In our general course we must not slight his frowns nor despise his favours all comes from a great God nor behave our selves irreverently in his presence but still walk as those that have to do with a great and glorious God II. That in this present state we are not able to bear any extraordinary manifestation of his Greatness and Majesty 1. Because of his Glory which would consume and swallow us up This was a Voice from the excellent Glory 2 Pet. 1. 17. Now if this excellent Glory by the Vail of the Firmament were not obscured man were not able to bear it Iob 37. 20. If man speak he shall be swallowed up 1 Tim. 6. 16. He dwelleth in light which no man can approach unto whom no man hath seen nor can see till we are received to Heaven Thus it is his Glory would kill us his Voice confound us There is a mighty disproportion between Mortal
that God is and that he ought to be worshipped It appeareth by our Saviours reasoning Iohn 4. 24. God is a spirit and they that worship him must worship him in spirit and in Truth He giveth directions about the manner of worship but supposeth it that he will be worshipped When God had proclaimed his name and manifested himself to Moses Exod. 34. 8. Moses made hast and bowed himself and worshipped It is the crime charged upon the Gentiles that when they knew God they glorified him not as God Rom. 1. 21. They knew a divine power but did not give him a worship at lest competent to his nature God pleadeth his right Mal. 1. 6. If I be a Father where is mine honour If I be a master where is my fear And God who is the common Parent and absolute Master of all must have both a Worship and Honour in which Reverence and Fear is mixed with Love and Joy So that if God be worship is certainly due to him They that have no worship are as if they had no God The Psalmist proveth Atheism by that Psal. 14. 1. The fool hath said in his heart there is no God and ver 4. They call not upon God The acknowledgement of a King doth imply subjection to his Laws so doth the acknowledgment of his God imply a necessity of worshipping him III. That both Worship and Service is due to God him shalt thou worship and him shalt thou serve The worship of God is both Internal and External The Internal consisteth in that Love and Reverence which we owe to him the External in those offices and duties by which our honour and respect to God is signified and expressed Both are necessary both believing with the heart and confession with the Mouth Rom. 10. 9 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God raised him from the dead thou shalt be saved For with the heart man believeth unto Righteousness and with the mouth confession is made unto salvation The soul and life of our Worship and Godliness lyeth in our Faith Love Reverence and Delight in God above all other things the visible expression of it is in Invocation Thanksgiving Prayers and Sacraments and other Acts of outward Worship Now it is not enough that we own God with the Heart but we must own him with the Body also In the Heart serve the Lord with fear and rejoyce with trembling Psal. 2. 11. Such as will become the Greatness and Goodness of God with outward and bodily worship you must now own him in all those prescribed duties in which these Affections are acted The spirit must be in it and the body also There are two extreams some confine all their respect to God to bodily worship and external Forms Mat. 16. 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their hearts are far from me They use the external Rites of worship but their Affections are no way suited to the God whom they Worship It is the Heart must be the principal and chief Agent in the business without which it is but the carcass of a duty without the life and the soul. The other Extream is that we are not called to an external bodily worship under the Gospel why did he then appoint the Ordinances of Preaching Prayer Singing of Psalmes Baptisme and the Lords Supper God that made the whole man body and soul must be worshipped of the whole man Therefore besides the inward Affections there must be external Actions whereby we express our Respect and Reverence to God IV. That both these Religious Worship and Service are due to God alone I prove it by these Arguments 1. Those things which are due to God as God are due to him alone and no Creature without Sacriledge can claim any part and fellowship in that Worship and Adoration neither can it be given to any Creature without Idolatry but now Religious worship and service is due to God as God he is thy Lord and worship thou him Psal. 45. 11. Our worship and service is due to him not onely for his supereminent Excellency but because of our Creation Preservation and Redemption Therefore we must worship and serve him and him onely Isa. 42. 8. I am the Lord that is my name and my glory will I not give to another nor my praise to graven Images God challengeth it as Jehovah the great self-being from whom we have received Life and Breath and all things This Glory God will not suffer to be given to another And therefore the Apostle sheweth the wretched estate of the Galatians Chap. 4. 8. When ye knew not God ye did service to them that by nature are no Gods that is they worshipped for Gods those things which really were no Gods There is no kind of Religious worship or service under any name whatsoever to be given to any Creature but to God only for what is due to the Creator as Creator cannot be given to the Creature 2. The nature of Religious worship is such that it cannot be terminated on any Object but God for it is a profession of our Dependance and Subjection Now whatever invisible Power this worship is tendered unto must be Omniscient Omnipresent Omnipotent Omniscient who knowes the Thoughts Cogitations secret purposes of our heart which God alone doth 1 King 8. 39. Give unto every one according to his ways whose heart thou knowest for thou even thou onely knowest the hearts of all the children of Men. It is Gods Prerogative to know the inward motions and thoughts of the heart whether they be sincere or no in their professions of dependance and subjection So Omnipresent that he may be ready at hand to help us and relieve us Ier. 23. 23 24. Am I a God at hand and not a God afar of can any hide himself in secret places that I shall not see him saith the Lord do not I fill heaven and earth saith the Lord. The Palace of Heaven doth not so confine him and inclose him but that he is present every where by his essential presence and powerful and efficacious Providence Besides Omnipotent Psal. 57. 2. I will cry unto God most high unto God who performeth all things for me Alass what a cold formality were prayer if we should speak to those that know us not and who are not near to help us or have no sufficiency of power to help us Therefore these professions of dependance and subjection must be made to God alone 3. To give Religious Worship to the Creatures it is without command without promise and without Examples and therefore without any Faith in the Worshipper or acceptance of God Where is there any command or direction or approved example of this in Scripture God will accept onely what he commanded and without a promise it will be unprofitable to us and it is a superstitious Innovation of our own to devise any
by his Instruments laying plots to take away his life as often but especially in his passion Luk. 22. 53. This is your hour and the power of darkness So Ioh. 14. 30. The prince of this world cometh and hath nothing in me Satan shall joyn with the Iewes to destroy me but they shall find nothing to lay to my charge nor indeed have they power to do me any hurt but that in Obedience to my Fathers Will I mean voluntarily to lay down my life for sinners So he had a permitted power over him and was the prime instrumental cause of his sufferings set aside his voluntary condescension to be a Ransom for sinners satan had not any power over him or challenge against him Well then though he lost his Victory he retained his Malice 2. The second Branch the access of the good Angels and behold the Angels came and ministred to him There observe three things 1. The Note of Attention Behold the Holy Ghost would excite our Minds and have us mark this the Angels are alwayes at hand to serve Christ but now they come to him in some singular manner some notable appearance there was of them probably in a visible form and shape and so they presented themselves before the Lord to minister to him as the devil set himself before him to molest and vex him As Christs humiliation and humane nature was to be manifested by the devils comming to him and tempting Assaults so the honour of his divine Nature by the Ministry of Angels lest his temptations should seem to derogate from his Glory When we read the story of his Temptations how he was tempted in all parts like us we might seem to take scandal as if he were a mere man therefore his Humiliation is counter-ballanced with the special honour done to him he was tempted as man but as God ministred unto by Angels 2. Why they came not before the devil was departed I answer 1. Partly to shew that Christ had no help but his own when he grapled with Satan When the temptations were ended then the good Angels came least the Victory should seem to be gotten by their help and assistance They were admitted to the Triumph but they were not admitted to the Fight they were not spectators onely in the conflict for the Battle was certainly fought before God and Angels but partners in the Triumph they went away to give place to the Combate but they come visibly to congratulate the Conqueror after the battle fought and the Victory gotten Our Lord would alone foil the devil and when that was done the Angels came and ministred unto him 2. Partly to shew us that the going of the one is the coming of the other When the devil is gone the Angels come Certainly it is true on the contrary 1 Sam. 16. 14. The spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and it is true in this sense if we entertain the Temptation we banish the good Angels from us there is no place for the good Angels till the Tempter be repulsed 3. Why now and to what end was this Ministry 1. To put Honour on the Redeemer who is the Head and Lord of the Angels Eph. 1. 20 21. He hath set him at his own right hand in the heavenly places far above all principalities and powers c. and gave him to be the head over all things to the church So 1 Pet. 3. 22. Who is gone into heaven and is on the right hand of God angels and authorities and powers being made subject to him Christ not only as God but as Mediator hath all of them subject to him Heb. 1. 6. and unto the son he saith Let all the angels of God worship him They as subjects and servants are bound to obey him Therefore on all occasions they attend on Christ at his Birth Luk. 2. 13 14. A multitude of the heavenly host praised God saying Glory be to God on high on earth peace good will towards men Now in his Temptations the Angels came and ministred unto him At his Passion Luk. 22. 43. There appeared to him an angel from heaven strengthning him At his Resurrection an angel rolled away the stone from the grave and attested the truth of it Matth. 28. 2. At his Ascension the Angels declared the manner of his going to Heaven and return to Judgment Acts 1. 10 11. So now they come to attend Christ as Subjects on their Prince to tender their service and homage to him and receive his Commands 2. For his Consolation Inward and Outward 1. Inward as Messengers sent from God and so their comming was a token of Gods special Love and Favour to him and care over him The Devil had mentioned in one of his temptations he shall give his angels charge over thee this is a truth and in due time to be verified not at Satans Instance but when God pleased Therefore it was a comfort to Christ to have solemn Messengers sent from Heaven to applaud his Triumph 2. Outward they were sent to serve him either to convey him back from the mountain where Satan had set him or to bring him food as they did to Elijah 1 King 19. 5 6. And as he lay and slept under a juniper tree behold then an angel touched him and said unto him arise and eat And he looked and behold there was a cake baken on the coales and a cruse of water at his head and he did eat and drink and laid him down again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is often taken in that sense in the New Testament Matth. 8. 15. She arose and ministred unto them that is served them at meat So Matth. 25. 44. When saw we thee an hungred c. and did not minister unto thee The name of Deacons is derived hence as they served tables or provided meat for the poor Acts 6. 2. So Luk. 10. 40. My sister hath left me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve alone meaning to prepare provisions for the family so Luk. 17. 8. Gird thy self and serve me that is at the Table Again Luk. 22. 27. Whether is greater he that sits at meat or he that serveth or ministreth So Ioh. 12. 2. They made a supper and Martha served but Lazarus was one of those that sat at the table with him Thus the Angels ministred unto Christ. This sort of Ministry agreeth with what was said of his Hunger which was the occasion of Satans Temptations Secondly The Observations As Christ is a Patern of all those Providences which are dispensed to the people of God Doct. I. That the dayes of Gods peoples Conflicts and Trials will not alwayes last There are alternative changes and vicissitudes in their condition upon Earth sometimes they are vexed with the coming of the Tempter and then incouraged and cheared by the presence of Angels after stormes come dayes of Joy and Gladness the devil departeth and the angels came
the Angel of the Lord delivered Peter out of Prison Acts 12. 7. And behold the angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly and his chains fell off from his hands c. but he doth not give thanks to the Angel but to God ver 11. Now I know of a surety that the Lord hath sent his angel and hath delivered me c. He directeth it to God not to the creature The Angels do us many favours all the thanks we do them is that we do not offend them by our sins against God other gratitude they expect not 6. Their last office is at Death and Judgment In death to convey our souls to Christ Luk. 16. 22. And it came to pass that the beggar dyed and was carried by the angels into Abraham's bosom that so we may enjoy our rest in heaven In the last day they will gather the bodies of Christs Redeemed ones from all parts of the World after they have been resolved into dust and mingled with the dust of other men that every Saint may have his own body again wherein he hath obeyed and glorified God Matth. 24. 31. And he shall send his angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other That is from all parts and quarters of the World that their Souls may return to their old beloved habitations and then both in body and in soul they may be for ever with the Lord. USE Now this is a great comfort to the Church and People of God when the Powers and Principalities on earth are employed against them to consider what Powers and Principalities attend upon Christ. We serve such a Master as hath authority over the holy Angels to employ them at his pleasure and in their darkest condition his people feel the benefit of it As the Angel of the Lord appeared to Paul in a dreadful storm Acts 27. 23 24. There stood by me this night the angel of the Lord whose I am and whom I serve saying Fear not Paul c. So to Christ in his Agonies Luk. 22. 43. There appeared an angel to him from heaven strengthning him So against Satan the good Angels are ready to comfort us as the evil Angels are ready to trouble and tempt us Let us then look to God at whose direction they are sent to help and comfort us Doct. V. If God taketh away ordinary helpes from us he can supply us by means Extraordinary As he did Christ's hunger by the Ministry of Angels Therefore till Gods power be wasted there is no room for despair We must not limit the Holy One of Israel to our ways and means as they did Psal. 78. 41. They turned back and tempted God and limited the Holy One of Israel THE TRANSFIGURATION OF CHRIST SERMON I. Matthew 17. 1. And after six dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them into an high mountain apart With Luke 9. 28. It came to pass about an eight dayes after these sayings he took Peter and Iohn and Iames and went up into a mountain to pray I Mean to handle the Transfiguration of Christ which was 1. A solemn Confirmation of his Person and Office 2. A pledge of that glorious estate which is reserved for us in Heaven 1. It was a confirmation of his Person and Office as appeareth Matth. 17. 5. This is my beloved Son in whom I am well pleased hear ye him So Peter who was one present urgeth it 2 Pet. 3. 16 17 18. We have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of His Majesty For he received from God the Father Honour and Glory when there came such a voice to him from the excellent Glory This is my beloved Son in whom I am well pleased And this voice which came from Heaven we heard when we were with him in the Holy Mount and Iohn also Iohn 1. 14. We beheld his glory as the glory of the onely begotten of the Father they were Eye and Ear-witnesses and therefore could affirm the certainty of this Doctrine 2. It is a pledge of our glorious estate for Christs Body was adorned with heavenly Glory and he had spoken chap. 16. 27. of his coming in the glory of the Father and now he gives his Disciples a pledge and earnest of it In this Introduction four things are observable 1. The Time after six days 2. The Persons whom he takes with him Peter Iames and Iohn 3. The Place he bringeth them to into an high Mountain apart 4. The Preparative action he went up into a Mountain to pray First The Time The Evangelist Luke saith about an eight dayes Matthew and Mark after six days The Reconciliation is easie Matthew and Mark spake of the space of Time between the day of Prediction and the day of Transfiguration exclusively Luke includeth them both The Jews called that flux of time between one Sabbath and another eight dayes including not onely the intervening week but both the Sabbaths according to their custom Luke speaketh Matthew of the time between Secondly The Persons chosen to attend him in this Action Peter Iames and Iohn 1. Why Three 2. Why Those three 1. Why Three so great an Action as this was needed valuable Testimony for the Law saith in the mouth of two or three Witnesses every thing shall be established Deut. 17. 6. Now Christ would go to the utmost of the Law and would have not two onely but three Witnesses as the Apostle speaks of three Witnesses in Heaven and three on Earth 1 Iohn 5. 7 8. so here are three and three three from Heaven God the Father Moses and Elias and three from Earth Peter Iames and Iohn 2. Why those Three Many give divers reasons Peter had led the way to the rest in that notable confession of Christ Matth. 16. 16. and is conceived to have some primacy for the orderly beginning of Actions in the Colledge of the Apostles Iames was the first Apostle who shed his bloud for Christ Acts 12. 2. and Iohn was the most long lived of them all and so could the longer give testimony of those things which he heard and saw till the Church was well gathered and setled Others give other Reasons but to leave conjectures it is certain that these had many singular favours afforded them above the rest of the twelve as appeareth partly in this that Christ changed their names calling Peter Cephas or a stone and the other two Boanerges sons of Thunder which was a token that Christ loved these more then the rest Yea among these Iohn was his bosome Favorite and therefore called often the Disciple whom Jesus loved Partly because he was in the whole course of his life more intimate with these
then with the rest of the Disciples You shall see when he raised Iairus his daughter from death to Life Luke 8. 51. he suffered no body to go in but Peter Iames and Iohn and the Father and Mother of the Maiden so these very Persons were those who in Mount Olivet were conscious to his Agonies Matth. 26. 27. he took with him Peter and the two Sons of Zebedee and began to be sorrowful and very heavy Now these who were to be conscious to his Agonies are first in Mount Tabor beholders of his great Majesty and Glory for their better encouragement and preparation for his and their own sufferings Thirdly The Place he bringeth them into an high Mountain apart This Mountain is supposed to be Tabor though not named by the Evangelists a fit place both for height and secrecy both which were necessary to the double Action that was to be performed there either his Transfiguration or Prayer 1. To his Transfiguration height and secrecy were necessary 1. Height this work required not onely a Mountain but an high Mountain for his Transfiguration was a middle state between the infirmity of his Flesh and the Glory that he now possesseth So the top of a very high Mountain was chosen it is as a middle place between Heaven the Habitation of God and Earth the Habitation of Men. Besides since Moses and Elias were to appear in this Action and that with Bodies above the state of those natural Bodies which we have here below it was more agreeable this should be done in a Mountain then in the lower parts of the Earth yea moreover they were so nearer to Heaven to which they went back again 2. Secrecy was necessary to his Transfiguration for Christ was about a business which he would not have presently to come abroad therefore it was to be confined to the knowledge of a few who were to be called up from the rest into an high Mountain verse 9. Jesus charged them that they should tell the vision to no man till the Son of man was risen from the dead and what was done before many will hardly be concealed The due time for the general and publick manifestation of the divine Glory was not yet come therefore he would not have it unseasonably divulged And hereby he teacheth us modesty Christ was Crucified in the City before all but Transfigured in the Mountain only before a few 2. The other action of Prayer doth very well agree with height and secrecy 1. For Height Though God heareth us every where wheresoever we lift up pure hands without wrath and doubting yet a Mountain is not altogether disagreeable to this duty it is good to be as near Heaven as we can I am sure it is good to get up the Heart there We have a freer prospect of Heaven from a Mountain and may look up to those blessed Regions where our God is therefore Christ often chose a Mountain to pray in not onely now but at other times Matth. 14. 23. Certainly when we pray we should turn our backs upon all earthly things and have our Hearts and Minds carryed up to him to whom our prayers are directed and that place where he dwelleth 2. Secrecy is necessary for this Duty partly to avoid ostentation Matth. 6. 6. When thou prayest enter into thy Closet and shut thy doors Publick prayer must be performed before others but not private for fear of Hypocrisie so also to increase fervency secret Prayers are usually most ardent Ille dolet verê qui sine teste dolet My soul shall weep sore in secret places Ier. 13. 17. And Peter went out and wept bitterly Matth. 26. 75. And Iacob wrastled with God alone Gen. 32. 24. Frequency of objects draws away the Mind obstructeth our Affections abates the vehemency of our zeal fills us with carnal thoughts therefore Christ retireth himself and his three Disciples that being separated from all Distractions they might attend the Prayer and the vision without interruption Fourthly The Preparative Action In Luke it is he went into a Mountain to Pray Christ had two ends he told his Disciples the one but concealeth the other He spake only of Prayer the more to hide the thing from the rest of the Apostles which would soon be evident enough to those whom he took along with him Now this telleth us that every weighty business should be begun with Prayer when we go about the performance of weighty and serious Duties we should withdraw ourselves from all occasions which may hinder us and distract us therein as our Lord being to give himself to Prayer goeth apart into a Mountain In this Introduction I shall only take notice of two things 1. The choice of his Company 2. His preparative Action he Prayed and whilest he prayed he was Transfigured I. Of the choice of his Company He took Peter Iames and Iohn That Christ doth not use all his servants alike familiarly in every thing Partly because he had his liberty for in matters of free favour it is not tance of Persons to pass by some and admit others no not in the most necessary spiritual dispensations Matth. 11. 27. All things are delivered to me of my Father and no man knoweth the Son but the Father and he to whomsoever the Father will reveal him The plea of the Lord of the Vineyard will ever hold firm and valid Mat. 20. 15. Is it not lawful for me to do what I will with my own But this is a thing of another nature the dispensing of his arbitrary respects acceptance of Persons in Judgment is a violation of Justice but not in matters of free favour Partly because he would consecrate and hallow spiritual Friendship and commend it to us by his own example and therefore though he loved all his Disciples yet he choose out some for intimacy and special converse these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of the Apostles either because of their sutableness he had a special inclination to them or for their sincerity and eminency in Grace he delighted in them more then in the rest sicut se habet simpliciter ad simpliciter ita magis ad magis if I love all that are godly I love those most who are most godly Now as Christ consecrated holy Friendship in his own Person so was it exemplified in his Disciples for I find a great Friendship between two of these mentioned in the Text Iohn and Peter you find them mostly together Iohn 20. 2 3 4. Mary Magdalen runneth and commeth to Peter and to the other Disciple whom Jesus loved Peter went forth and the other Disciple and came to the Sepulcher so Acts 3. 1. Now Peter and Iohn went up together into the Temple at the hour of Prayer Iohn 21. 7. The Disciple whom Iesus loved said unto Peter It is the Lord and Iohn 21. 21 22. Peter seeing the Disciple which Iesus loved said Lord and what shall this man do as willing to know the
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
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
keep up the Honour of his Justice and the Authority of his Law for sin is not a wrong done to a private party offended but a disobedience to Authority and disturbeth the order of Government 2. To declare his Holiness that he is a Pure and Holy God hating sin This was demonstrated in the Sufferings of Christ and the dear rate at which it was expiated for if this was done in the green Tree what shall be done in the dry USES 1 Oh then be affected with this great Mistery the death which the Son of God accomplished at Ierusalem look upon it under a double Notion with respect to his Fathers Command it was an Act of Obedience carried on with such Humility Patience Self-denial Resignation of himself to God Charity Pity as the like cannot be done by Man or Angel Rom. 5. 19. by the obedience of one many were made Righteous Phil. 2. 7. He humbled himself and became obedient to the death even the death of the Cross this commendeth Obedience to us it was an Act of Love Gal. 2. 20. Who loved me and gave himself for me Rev. 1. 5. To him that loved us and washed us from our sins in his blood He thought no price too dear for our Salvation let us love him again who loved us first 1 Ioh. 4. 19. We love him because he first loved us And be contented to suffer with him and for him that we may enter into his Glory Rom. 8. 17. If so be that we suffer with him that we may be also glorified together if he call us thereunto 2. Feel the Vertue of it in Heart and Conscience In Heart by our dying to sin then we are planted into the likeness of his death Rom. 6. 5. They that are Christs have crucified the flesh with the affections and lusts thereof Gal. 5. 24. Who his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness Then Glory in it Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified to me and I unto the world In Conscience 1 Ioh. 5. 10 He that believeth in the son of God hath the witness in himself c. Heb. 12. 24. And to Iesus the Mediator of the new covenant and to the blood of sprinkling that speaketh better things than the blood of Abel doth it appease our guilty fears and purge our Consciences from the stain and guilt of sin III. The State of Future Glory and Felicity 1. The dead in the Lord are not perished but live for ever with God in Heaven for here they appear long after their departure hence Luk. 20. 38. He is not the God of the dead but of the living for all live unto him They all live to God though they are gone out of the sphere of our commerce they have another Life with God Now fix this in your hearts for many carry it so as if there were no Immortality or Life to come we do not vanish into the Air when we die Moses is somewhere and Elias somewhere in the Hand of God and can appear when God will have them 2. The Saints appeared in a true and in their own Bodies to establish the Faith of the Resurrection their bodies were reserved for this use one of them was already in Glory in soul and body the other now raised out of the dust after many years Burial and why cannot God gather up our dust again and enliven it that we may accompany Christ at his coming 3. This Instance sheweth also the Degrees of Glory All the Saints have their Portion in Bliss but not a just equality Moses and Elias appeared in Glory not Enoch nor were any of the rest admitted to this solemnity Here were three choice disciples when the rest stood at a remote distance so two glorified Saints but the rest not admitted to this Honour but stood waiting for his glorious Ascension There is difference on Earth in the Worldly State some have greater Riches Honours and Dignity than others difference in the Church both in Gifts and Graces yea a difference in Hell some have a hotter others a cooler punishment so in Heaven according to eminency in Holiness and Faithfulness with God otherwise there would not be a suitableness in Gods dispensations 4. The perfect subjection of the glorified spirits to the will of God either to remain in the Vision of God or to be imployed in the service of their Redeemer we should think that a self-denial which they count an Happiness to come from Heaven to Mount Tabor they take up or lay down a body as God pleaseth Heaven is a state not onely of perfect Happiness but of exact conformity to God 5. We shall have the Company of the Blessed Saints in Heaven The disciples here did not onely enjoy the company and sight of Christ but the company and sight of Moses and Elias being glorified Saints so in the Heavenly Life Mat. 8. 11. It is made a part of our blessedness in the Kingdome of God to sit down with Abraham Isaac and Iacob And Heb. 12. 23. Ye are come to the general assembly and church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect Here we are ioyned to them by Faith and Hope there by sight and Fellowship The company of wicked Men is now grievous and tedious to us Ezek. 2. 6. but we shall have better company hereafter here we often part with our choicest Friends and Acquaintance but there we shall meet and never part more It is not to be imagined but that we shall have the comfort of our glorified Fellow-creatures The Body hath its Objects and Felicity fit for a Body 6. The Saints shall know one another as the disciples knew Moses and Elias though not by Countenance having never seen them before but by Revelation Christ told them who they were and we who have known before our old Acquaintance shall know them again Memory is not abolished but perfected we shall make one body one society now we shall not converse as strangers Abraham knew Lazarus Luk. 16. 25. Ministers 1 Thes. 2. 19. What is our hope or joy or crown of Rejoycing are not even ye in the presence of our Lord Iesus Christ at his coming Christs Argument Luk. 16. 9. Make to your selves friends of the mamon of unrighteousness that when ye fail they may receive you into everlasting habitations Angels know not onely themselves but all the Elect now how else do they Minister about them they know the least believer Math. 18. 10. Take heed that ye offend not one of these little ones for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven And they are at length to gather them from the four Winds Matth. 13. 41. The son of
is a sin God hath severely punished witness Eutychus Acts 20. 9. And there sat in the window a young man named Eutychus being faln into a deep sleep and as Paul was long Preaching he sunk down with sleep and fell down from the third loft and was taken up dead Mark though the Sermon continued till midnight and it was a youth that slept yet he fell down as dead it was a small sin a sin of infirmity a boys sin yet God would leave this warning I do not animadvert too severely upon this infirmity only give you caution Christ praying all night on mount Tabor this weakness prevailed on these choice Apostles and elsewhere during the time of Christs Agonies yet we are to strive against it and be sure it may be said of us as of them Mark 26. 41. The spirit is willing but the flesh is weak Make conscience of avoiding this sin do not compose your selves to sleep do not come to these duties spent with labours and Worldly cares nor clogged with excess of meat or drink nor having defrauded our selves of necessary refreshing by sleep by vain pleasures the night before Secondly Their carriage when they were awake when they awaked they saw his Glory and the two men that stood with them they saw Christ transfigured before they fell asleep but I think they saw not Moses and Elias before but now saw them that they might give testimony of it to the Church not by common fame and hear say but as eye Witnesses and they knew Moses and Elias either by information from Christ or some secret instinct and Revelation of the Spirit or as hearing some part of the discourse they heard enough to shew what they were or what the general matter of their discourse was But that which is most remarkable is Peters motion and proposal It came to pass to pass as they departed from him just as they were parting Peter said Lord it is good for us to be here let us make three Tabernacles one for Thee one for Moses and one for Elias He mentioned no distinct Tabernacle for himself and fellow Disciples because they would be with Christ attending on their Master in his Tent. The Motion in the general is rash sudden and unadvised but being made by a good man though under a passion there is something good and something bad in it 1. That which was good in it is he yet retaineth his Reverence 1. That he submitteth his proposal to the judgement of his Lord and Master wherein he expresseth his Reverence of Christ Lord if thou wilt he desireth a continuance of this dispensation leaveth it to his consent acknowledging herein his Wisdom and Authority 2. It sheweth the valuableness and felicity of conversing with Christ and the glorified Saints for when but two of them appear in Glory talking with Christ Peter said it is good to be here to continue and abide in this place together with thy self Moses and Elias What a blessed dignity is this the Glory of Heaven is so ravishing and satisfactory to the soul that the soul can rest in the least glimpse and degree of it If a glimpse what is the fulness if the splendor of his humanity not yet Glorified be so great what is the Glory of his Godhead If a fight of these things at a distance what is the participation when the Glory shall be revealed in us or we shall appear with him in Glory If Moses and Elias what is the company of all the Saints and Angels If it be thus at Mount Tabor what will it be in Heaven when all the World is renewed and refined and the Church gathered together in one great Assembly 3. The nature of a state of Glory and how easily it maketh us to forget all things here below Peter had a Family and Houshold affairs to mind for we read in the Gospel that his Wives Mother was sick and cured by Christ Matth. 8. 14. he had Friends and a Brother called Andrew who was one of the Disciples of Christ left below in the Valley Iohn 1. 40. nay he forgot his own present condition of Life which could not long brook his remaining in that Mountain without the supply of Food and other necessaries Now all this sheweth that when we are translated to Heaven we shall be so ravished with that kind of Life we shall have there as that all sense and memory of things that we have left behind shall cease as Peter being ravished with this sight and spectacle thinketh not of Kindred Friends or Houshold or any kind of Worldly comfort but saith onely it is good to be here so that it teacheth us that the delights of the other World make us forget all our concernments here below all shall be forgotten and swallowed up in that heavenly delight we shall have there 2. That which was Evil in it 1. That he mistook the nature of the present dispensation this was to be a representation not a Fruition to be transient and momentany for confirmation not possession rather a viaticum a bit by the way then a Feast It was good and commendable to be affected with joy and delight in the presence and company of Christ and Moses and Elias but it was not to be rested in as their full Reward 2. If this request had taken place the work of our Redemption had been hindred what had become of Christs Death and Passion which he should accomplish at Ierusalem all our happiness dependeth on that and if God should give way to our carnal desires what mischief would ensue If Christ had hearkened to him he would not have gone up to Ierusalem to suffer nor would any man living have dared to lay hands upon him while he continued in this Glory and Majesty 3. This request was injurious to Moses and Elias that they should utterly forsake their Heavenly Mansions for an abode on Earth and therefore to desire their continuance there was to desire their loss they were a little time to appear on Earth with Christ and then to return to their blessedness or to the enjoyment of the sight of God in the third Heavens 4. It was injurious to Christ to hope to learn something from Moses and Elias which Christ could not teach them and to equal them with his Lord and Master in building Tabernacles for all three alike and without difference was some lessening of his respect to Christ. If they were to learn any thing from them they were to consult the Books not the Persons Luke 16. 29. They have Moses and the Prophets let them hear them and the desires of extraordinary means argueth a contempt of ordinary 5. It was an error to imagin that Tabernacles were necessary for Moses and Elias who now appeared in such Heavenly Glory in the Mount they needed not earthly Houses and Tents to dwell in to defend them from the injuries of the weather neither had they such present conveniencies to prepare them Thirdly The
censure of the Holy Ghost Luke saith not knowing what he said In Mark chap. 9. 6. He wist not what to say for they were sore afraid They were words of a man in a Rapture or surprized with great astonishment There were two affections dazled with the Majesty of this Glory and transported with joy there was also a great fright usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as bring a hurt occasion fear and also things of excellent Glory such as surpass our present meanness as here the change of Christs Person and the glorious Appearance of the great Prophets so long since separated from the commerce of mankind Observe before we proceed the inconvenience of great and excessive Passions they make us speak we know not what Peter is an instance in Scripture let us keep to him you see him surprized with a great passion of fear when at Christs command a great draught of Fish came to hand in an unlikely time Luke 5. 8 9. Depart from me for I am a sinful man O Lord. For he was astonished and all that were with him at the draught of Fishes that they had taken you find him at other times transported with a passion of excessive Reverence or Humility Iohn 13. 8. Lord thou shalt never wash my feet With a passion of Love or Pity to his Master Lord let it be far from thee this shall not be unto thee when his Master had foretold his death Mark 16. 22. in case of contempt of Christ here with a passion of joy or ravishment or transport of soul Lord it is good for us to be here Now all these passions were religiously exercised but it is dangerous when Religion which should bridle and govern our passions is made the matter and fuel of them Passionate joy or passionate fear passionate reverence or passionate zeal and anger may easily transport us to some uncomely action or motion for though in all these there was Religion at top yet sin at the bottom and therefore you see how much it concerneth us to moderate and reduce our selves to a due temper for passion causeth us to do things without and against reason yea to speak and do we know not what and when Religious matters over heat our affections we may erre exceedingly Now having opened this part of the History let us observe something that conduceth to our practical instruction I. Doctrine That the state and condition of the glorified Saints is a most delightful state and condition For when Peter had but a glimpse of it in the transfiguration of Christ it seemed so ravishing and transporting that here would he abide and stay by it so was he affected with joy in the company and presence of Christ and Moses and Elias appearing with him that all his natural comforts and relations were forgotten This would compensate all if once we be gotten into this blessed estate we shall never desire to come out of it and part with it this which the Disciples had was but a little glimpse and tast of the Life to come this must needs be so it is called joy Mat. 25. 21. Enter thou into the joy of thy Lord and fulness of joy Psal. 16. 11. In thy presence there is fulness of joy at thy right hand there are pleasures for evermore no better estate can be expected The Soul is at rest as having obtained its end And it is also proved by the priviledges and benefits the Saints shall enjoy in the world to come 1. A Freedom from all Evil which here are matter of Grief to us And 2. The Fruition of all Good which may any way bring Ioy and Delight and Contentment 1. There is a Freedom from all Evil. There is a twofold evil either of Sin or Punishment In Heaven there is neither Sin nor Misery 1. To begin with sin that is the worst evil because it maketh us hateful to God and grieveth the Saints most Rom. 7. 24. Oh wretched man that I am who shall deliver me from the body of this Death If any man had cause to complain of Afflictions Paul much more being often imprisoned whipped stoned but his lusts troubled him more then scourges and his captivity to the Law of sin more then Prisons Gods children are most weary of the World because they are sinning here whilst others are glorifying of God and enjoying God and the company of his blessed Ones Now in Heaven there is no sin Eph. 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints their faces were once as black as yours But now they are washed in the Lambs blood and fully cleansed now with much ado we mortifie sin but then it is nullified but if we subdue the power of sin we do not get rid of the being of it but then we are rid of all at once of all sin and temptation to sin There was a Serpent a tempter in Paradise but there is none in Heaven the devil is shut out and the old man is left in the Grave never to rise more 2. There is not the least evil of Affliction Rev. 21. 4. All tears shall be wiped away from their eyes whatsoever is painful and burdensome to nature is a fruit of sin a brand and mark of our Rebellion against God Therefore when sin is done away Affliction which is the fruit of it is done away also In Hell there is Evil and onely Evil in Heaven Happiness and onely Happiness here our wounds are healed but the scars remain something to put us in mind that we have sin yet dwelling in us but there all the effects of it cease there is neither death nor sorrow nor crying nor any more pain 2. They shall enjoy all Good things which shall bring Joy and Comfort to them in blessedness there is a confluence of all Good our joyes are full and eternal 1. There is the immediate sight and presence of God and Jesus Christ who shall be all in all to them 1 Cor. 13. 12. Now we see through a glass darkly but then face to face now I know in part then shall I know as also I am known And John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovest me before the foundation of the World We are brought into the presence of him who is blessedness it self 2. The society of all the blessed Angels and Saints glorified Mat. 8. 11. Many shall come from the East and West and shall sit down with Abraham and Isaac and Iacob in the Kingdom of Heaven 3. The perfection of all Heavenly gifts both in soul and body 1. In Soul that is the Heaven of Heaven 1 Iohn 3. 2. Now are we the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him
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
hear him hear him now hear him betimes the season falleth under the precept as well as the duty now while it is called to day 4. Your consent to hear him must be real practical and obediential verifyed in the whole tenour and course of your lives and actions for Christ will not be flattered with empty Titles why call ye me Lord and Master and do not the things which I say Luke 6. 46. if you pretend to hear his word you must do it also for you do not hear to please your minds with knowing but that you may make it your serious care and business to serve love and please God Many study Christianity to form their opinions rather then reform their Hearts and Practice The great use of Knowledge and Faith is to behold the love of God in the face of Jesus Christ that our own love may be quickned and encreased to him again If it serve onely to regulate opinions it is but dead speculation not a living Faith A naked belief is but the sight of a Feast it is the gracious soul doth eat and digest it when our Faith is turned into Love and Obedience that is the true Faith III. The reasons why this Prophet must be heard 1. Consider whose voice it is who speaketh the only beloved Son of God or God himself and surely when he speaketh he must be heard Heb. 12. 25. See that ye refuse not him that speaketh from Heaven for if they escaped not who refuse him that spake from Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is Christ doth speak and God by him commanding us to repent and believe the Gospel now to refuse him is a high contempt God when he gave the Law he spake on Earth but when he spake by Christ he spake from Heaven for Christ came from Heaven to acquaint us with the mind of God and having done it is returned to Heaven again from whence he sent down his Spirit on the Apostles who revealed his Gospel to the World This was a Mystery hidden in the bosom of God and brought to us thence by his only begotten Son surely with all humble submission we should attend unto and obey his Word Psal. 103. 20. Bless the Lord ye his Angels that excel in strength that do his Commandements hearkning to the voice of his Word 2. The matter which he speaketh and we hear the Doctrine of the Gospel it is the most sweet excellent and comfortable Doctrine that can be heard or understood by the heart of man Prov. 8. 6. Hear saith Wisdom for I will speak of excellent things and the opening of my lips shall be of right things This is the brightest light that ever shone from Heaven The profoundest Wisdom the greatest Love and Mercy that ever was or can be shown to sinful wretches of the highest concernment to man because his Everlasting state lyeth upon it a state of Everlasting wo or weal. Three things I shall take notice of 1. The way of Reconciliation with God manifested and discovered out of his intimate Love to us Man had fallen from the Love of God to the creature and was conscious to himself of having displeased his Maker and so lay under the fears of his vindictive Justice Now God by Christ declareth his Love to the offender in the fullest and most astonishing way Reconciling himself to him and sheweth his readiness to forgive and save him 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save sinners of whom I am chief and 2 Cor. 5. 19. God was in Christ reconciling the World to himself Oh what should be more welcom to the creature than this news of this pardoning Covenant founded in the Blood of Christ. 2. Our duty exactly stated with convenient motives to enforce it Not only the comfort of man is provided for but also our subjection to God and that upon the freest and most comfortable terms that we should serve him in love and glorifie and please him that we may be happy in his love to us for the sum of Religion is to love him and keep his Commandements Iohn 14. 21 23 He that keepeth my Commandements he it is that loveth me and if any man love me he will keep my Words to love him is our work and to be beloved of him is our Happiness and verse 24. He that loveth me not keepeth not my saying and the word which you hear is not mine but the Fathers which sent me The Gospel is the very Word of God both the Fathers and the Sons it is an act of loving serving and pleasing God for this is the Word Christ preached that we love God and Christ loveth us again 3. A prospect of eternal Happiness 2 Tim. 1. 10. He hath brought Life and Immortality to light through the Gospel this is news but darkly revealed before and without this man knew not how to satisfie all his capacities and desires but was like Leviathan in a little Pool Nay we have not only a prospect of it but the offer of it as a reward appointed if we will be sincere in our Faith Love and Obedience 1 Iohn 2. 25. This is the promise that he hath promised us even eternal Life Everlasting Joy and Blessedness is propounded to us Oh then hear him if this be that he speaketh of 3. The Danger of not hearing this Prophet 1. For the present to continue to slight and contemn the Gosple is the mark that you are in a carnal perishing condition 2 Cor. 4. 3. If our Gosple is hid it is hid to them that are lost Iohn 10. 3. My Sheep hear my voice and verse 16. Other Sheep are there which are not of this fold and they shall hear my voice Christs Sheep whether Jew or Gentile they have all the same character they all hear his voice and verse 27. My Sheep hear my voice and I know them and they follow me They distinguish his voice own his voice obey his voice so Iohn 8. 47. Whosoever is of God heareth Gods Words ye therefore hear them not because ye are not of God so that you lose all this comfort if ye do not hear the voice of Christ and his faithful Servants 2. For the Future Deut. 18. 19. Whosoever will not hearken to the words which that Prophet shall speak in my name I will require it of him that is he must look to answer it another day Peter rendreth it Acts 3. 23. Whosoever will not hearken to that Prophet shall be destroyed among the people It is not a bodily punishment but eternal torment Iohn 3. 36. The wrath of God abideth on him Mark 16. 16. He that believeth not shall be damned Thus you see how dangerous it is to refuse this Prophet USES 1. Of Conviction to the carnal Christian for not submitting to Christs Authority All Christians do it in pretence but