Twenty-Five Sermons, Sermons 2 · Sermon 6

Twenty-Five Sermons · Sermons 2 · Sermon 6

p. 111THE SIXTH ABSERMON ON

S. MATTH. xvii. v.

While he yet spake, behold a bright cloud overshadowed them, and behold a voyce out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

WE have seen the Progress of this glorious Appearance of Christ, hitherto,

First, In his holy Preparation, He prayed.

Secondly, In his glorious Transfiguration of his body.

Thirdly, In his honourable Attendance of Moses and Elias.

Fourthly, In the ravishing and ecstatical Contemplation of his Apostles: Now,

Fifthly, We come to the highest pitch and rise of Glory, put upon him by God; and unto which all the rest were subordinate and purposed; the great Glory and Honour put upon him from heaven, by God the Father, in this magnificent and renowned Testimony, This is my beloved Son.

As, when Nathan and Zadock had attended Solomon to Gihon, Eand there invested him in the Title of the kingdome with Applause and Shouting, then David his father gives him the solemn Consummation, in placing him upon his own Royal Throne, and establishing his Succession by his own Approbation: So here, p. 112Moses and Elias having adored him on Mount Tabor, now God Athe Father seals up his Glory. Go forth, O ye daughters of Zion, and behold King Solomon, with the Crown wherewith his mother Crowned him, Cant. iii. 11. This David spake of, Psal. ii. 6. I have set my King upon my holy Hill of Zion. Vers. 7. Thou art my Son, this day have I begotten thee.

Three times we see this glorious voyce came from heaven, to magnifie Christ:

1. In his entrance, and initiation of his Mediatourship, when he was baptized by Iohn, then lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased, BMatth. iii. 17.

2. Here, in the course and progress of his Mediatourship.

3. At the end, and closure of it, before his Passion; Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again.

Now in this glorious Testimony given to our Saviour here in the Text, there are two things;

1. Is a fitting, and significant accommodation, and preparation for it, A bright cloud overshadowed them.

2. Is the publication, and declaration of this glorious Testimony, CThis is my beloved Son.

First, is the preparation, A bright cloud overshadowed them.

I. A cloud overshadowed them. The overspreading of this cloud upon our Saviour, and the Apostles, was purposed of God, for divers reasons:

1. To correct the Error of Peter; He would prepare Tabernacles to shelter Christ, and those glorified bodies; as supposing that those glorified bodies had need of shelter & coverture. God confutes this Error: Here is an overshadowing and shelter from heaven; not a Booth, or a Tent pitch'd by man, but framed Dby God; an heavenly Cloathing, miraculously framed. As David speaks, He layes the beams of his chambers in the waters, and makes the clouds his charret, Psal. civ. 3. He cloaths himself with this aëry, or rather, heavenly Mansion. Thus Solomon, The heaven of heavens cannot contain him, 2 Chron. ii. 6. He hath said, he will dwell in the thick cloud, 1 King. viii. Tabernacles, and such poor earthly helps, suit with our frailty, his Glory can erect a more wonderful Pavilion.

2. To allay, and moderate the lustre and resplendency of that great Glory. This Transfiguration, and Glory of Christ, hath Eovercome S. Peter, he is not able to stand before the brightness of it; he was swallowed up with it. See here, God attempers himself to their weakness, abates of that Majesty, and spreads a Pavilion, and Shade of Clouds to shelter them from the surcharge p. 113of Glory, that was too great for them. As Moses put a vail on his Aface, that he might not amaze, and terrifie his people. As we cannot look upon the Sun in its full brightness, but under a cloud by refraction, or reflection; so the Majesty of Christ is unsupportable, till he vails himself, and abates his Glory, and condescends to our frail capacity.

3. A cloud overcasts, and overshadows them, to hinder their further prying, and looking into that Glory. He gives them a glimpse of Glory, but overcasts it presently. We must not search too far, look too much into that Majesty. Our curiosity Bwould still be gazing, and prying, till God darkens himself, and closes our sight from further beholding. When the men of Galilee stood gazing up into heaven after Christ, when he was taken up into heaven, A cloud received him out of their sight, Acts i. 9. Thus God curbs our bold approaches to his presence. Moses would see the Face of God, God shews him his Back-parts; but hides his countenance. When he appear'd on Sinai, he set bounds to the people. Tutum est nescire, quod non licet scire. Thus the Temple was framed; the people were restrain'd to the outermost Court, the Priests to the inward; but there was a vail before Cthe Sanctum Sanctorum. Psal. xviii. 11. He made darkness his secret place; his Pavilion round about him, were dark waters, and thick clouds of the skies. Thus he doth;

1. To strike reverence, and awe into us: The unsearchableness of Gods mysteries, and our inability to view and comprehend them, are purposed to work admiration, and adoration in us.

2. Ut sit locus Fidei. God suffers not our eyes to behold his full Majesty, and those heavenly mysteries, to exercise our Faith, in believing what we see not. In extraordinary cases he shines more clearly; but in ordinary, Dhe holds us to the dim light of Faith. The Israelites, in the night, had a pillar of Fire; but in the day, a pillar of Cloud. Hence we are said, to walk by Faith, and not by Sight. Christiani non rationales, sed fideles. It is the goodness of Faith, Blessed are they that have not seen, and yet have believed, Ioh. xx. 29.

3. Ut sit locus Expectationi. We must not see that Glory now, but expect it hereafter. As in the Primitive Church, the Catechumeni were not suffered to see Baptisme, or the Eucharist, the more to quicken their Edesires after them; so God casts a cloud before his Glory, to make us long for that time, when these clouds shall vanish, and we behold him Face to Face. As David admitting Absolom to Ierusalem, but forbidding p. 114his coming to his presence, provoked him to Along to see the King's face.

4. To withdraw, and separate Moses and Elias from them. Peter lingred, and sued for a stay; no, a cloud is cast 'twixt him and them. It is our condition; we may, and naturally we do linger after the society of the Saints, still to retain them with us; no, God withdraws them, and casts a cloud of separation and concealment, that they are not to be seen again; all further conversation with them is denied to us. Papists, they keep the passage open, betwixt us and the Departed; they pray to them, and for them; and tell us of their frequent Apparitions. No, our Religion Bsees a cloud cast betwixt us, God hides them in his Pavilion. As Christ was caught out of sight with a cloud; so are we hindred from any further conversation with Saints departed. Happy they who are taken from us, as Moses and Elias, on Mount Tabor, in Christ's presence, and caught up in a bright cloud of comfort.

5. A cloud appears and overshadows them, as a Symbole and Token of God the Father's presence. Usually Gods presence was represented by a Cloud. Thus he filled the Temple with a Cloud, 1 Kings viii. So Exod. xix. A Cloud appeared upon Mount CSinai. Numb. xii. 5. He came down, and a pillar of Cloud appeared on the Tabernacle.

Now this representation of the Father in a Cloud implyes two things:

1. Patris Invisibilitatem. He dwells in a thick Cloud; that is, his Nature and Substance; it is hidden, and invisible. This is a glorious Attribute of God. S. Paul calls him, The Invisible God, Col. i. 15.

1. He is Invisible to the eye of the Body: That spiritual Nature cannot be look'd upon by the eye of any creature. DNo man hath seen God at any time, Ioh. i. 18. Exod. xxxiii. 20. Thou canst not see my Face. He dwells in the Light, which no man can approach unto; whom no man hath seen, nor can see, 1 Tim. vi. 16.

2. He is Invisible by the eye of Reason, the eye of the Soul. The reach of Reason and Understanding cannot comprehend him; No Definition can express him; No Notion resemble him; No Understanding fathom him. All the wayes that Reason hath to know him are but three, and they all fall short.

1. Via Causalitatis: Yet that is unsufficient; he not communicating his whole Being, or Substance, to any Ecreatures. They are Vestigia, but not, Plena, & ad… quata.

2. Via Negationis: Removing all imperfections from him; yet that shews what he is not, not what he is.

p. 1153. Via eminentiae: By ascribing all created Excellencies, Aand reducing them to him; yet these are but similitudes of him, not really true of him: Then, these are finite, and we are not able to conceive infinity.

3. He is Invisible to the eye of Grace. That's the apprehension of Faith, and goes beyond Sense or Reason; apprehends great things, but yet it cannot attain to the seeing of God. Faith rather leans on him, then looks on him. It knows him in his Attributes, Word, Promises, Inspirations, Feelings of Grace, but himself it sees not; he is still in the Cloud.

4. Invisible, because God the Father never was Visible Bby any Apparition. The Son, he is God manifested in the Flesh; the Holy Ghost, he appeared in the shape of a Dove, and Cloven Tongues; but the first Person never made himself known by any visible Apparition. Hence it is, that the Fathers conclude, That in the Old Testament, whensoever it is said that God appeared, as to Adam, Abraham, Iacob, &c. still it was the Son who appeared; and those assumed bodies were Praeludia Incarnationis.

2. It represents, Possibilitatem Manifestationis. Still he dwells in the Cloud. A Cloud, it is obscure; but yet it is vanishing, it Cmay be dispelled. The Sun is able to clear the heaven of Clouds: So, that Invisibility of God, it is but for this life; a time shall come, when we shall have all vails removed, all obscurities lightned, all Clouds dispelled. The Sun of righteousness shining, shall scatter this mist; Then we shall see him as he is. In Lumine tuo, videbimus Lumen. The Essence of blessedness, is this beatifical Vision of God.

That's the first, a Cloud it was that overshadowed them.

II. It was Nubes lucida, A bright Cloud. That imports two things:

1. Evangelii c…aritatem; the light and clearness that is in the Gospel. When the Law was given to Moses, there were thick dark Clouds, the Mount was all overcast with smoke. Here, on Mount Tabor, there was a Cloud, but bright, and lightsome. Oh! The Law, and the means of Salvation in it, were dark and obscure, and very reserved, in regard of the shining Light the Gospel brings. The Law, that is a Cloud, dark and obscure; but the Gospel, that is a clear Cloud. Still, indeed, the Gospel is a Cloud, it gives no full evident view; but yet it is a clear Cloud, it hath many rayes, and beams of light in it. The Law had a Edark Cloud; we could not see through it; their shadows were remote and obscure. Their Circumcision was a dark Cloud, immediately signifying Gods Covenant with Abraham. Our Baptisme is a Cloud, a bodily material Type, an outward Element; p. 116but 'tis a clear Cloud, representing, distinctly, the washing away Athe filth of the flesh, by the bloud of Christ. Their Passover was a dark Cloud, representing their delivery out of Egypt, immediately; but darkly, the Messias: Our Lords Supper is a Cloud, a vail of Bread and Wine is over it, but yet it is a clear Cloud; immediately shewing Christ, and all his benefits. Their Covenant was a Cloud, covered with temporary Promises, with the Promise of Canaan: Ours is a Cloud indeed, we cannot see those things that it promises; but yet a clear Cloud, immediately presenting to us immediate Promises of heaven. The light of the Law, was like the light of a Candle; Ours, as the Day-Star.

2. Pacis serenitatem: A bright Cloud overshadowed them; signifying Chearfulness and Serenity. The Cloud of Sinai, was not so much Nubes, as Nimbus, full of storms and tempests, thundrings and lightnings. That Cloud kindled coals of fire, it was exceeding terrible: But the Cloud on Mount Tabor, 'tis a bright Cloud, the emblem of Calmness and Serenity. Thus the Gospel, it is all peace and comfort. Mount Sinai denounced Cursings; Christ, on the Mount, begins with Blessing, Matth. v. You are not come to the Mountain that burned with fire; but to the Mountain of Olives, yielding peace and security. Moses his Mountain was Clike to Mount Eb…l, nothing but Cursings; but Christ is on Mount Gerazim, nothing but Blessings. 'Tis called An overshadowing Cloud that is, comforting, refreshing, sheltring. Mons Legis, tumens; Mons Christi, exultans; full of exultations, and rejoycings.

Now follows,

Secondly, The solemn publication of this Testimony. Two things in it:

1. The Manner of Expression, 'tis Vox è Nube; A Voyce out of the Cloud.

2. The Matter, and Summ of it, Hic est Filius meus dilectus; This is my beloved Son, in whom I am well pleased.

First, The Manner of Expression; A Voyce came out of the Cloud. I told you before, the Cloud betoken'd the presence of the Father: see now the manifestation of him; it is, Per Vocem è Nube.

1. It is, Vox è Nube; A Voyce out of the Cloud. 'Tis the Observation that Moses makes of Gods speaking out of the Cloud, Ye heard a Voyce. A visis, remittit ad audita. First they had representations to their eyes, They saw his Glory; now he recalls them to the ear, To hear a Voyce. Thus he furnished both Ethe disciplinable senses, Eyes and Ears; As we have Heard, so have me seen. Thus in the Church, we have Verlum Audibile, and Verbum Visibile, helps for both Eyes and Ears. What we have Heard, and Seen, and Felt, saith S. Iohn.

p. 1172. Vox à Nube; à Visis ad Audita; He recalls them from Aextraordinary Visions, to the Hearing of the Ear. That is the saving sense: The sense of greatest Discipline, saith Reason; the sense of Faith, saith Religion. Popery is a Religion for the Eye; Ours for the Ear. A Christian is described, In auditu Auris; At the Hearing of the Ear they shall obey. Hearing, it is that breeds Faith. It is a comfort to have these Visions, Tastings, Feelings; but if all these fail us, or be denied us; yet if we can Hear, and Believe, it sufficeth. We must stick to this. In this sense, All the Body must be an Ear. Miracula, muta sine voce; but Seals to a Blank.

3. Vox è Nube; This Testimony of Christ comes out of the Cloud from God the Father: It implyes three Excellencies in this Revelation;

1. 'Tis Vox è Nube, It is, Supernaturalis Revelationis; It is sent and discovered to us by extraordinary Revelation. The knowledge of Christ, and the mysteries of his Kingdome, 'tis not inbred, or to be obtained here below, by natural means; but must come by Revelation, and from above; A Patre luminum, from the Father of lights. Lux, à primo lucido. The way of this wisdom, is, by natural reason, Cpast finding out; 'Tis a path which no Fowl knoweth; and which the Vultures eye hath not seen, Iob xxviii. 7. The Sun cannot be seen but by its own light; nor can Christ be known, but by his own Revelation. See how Christ poses, and catechises his Apostles; Whom do men say that I am? Matth. xvi. 13. See how distracted they are in their opinions; Some say, Elias; some, Iohn the Baptist; some, Ieremias, or one of the Prophets; roving, and ghessing, and all mistaking. But whom say ye that I am? Thou art Christ, the Son of the living God. Flesh and bloud hath not revealed it, Dbut my Father which is in heaven. The knowledge of Christ, it is an unsearchable mysterie; secret, and laid up in the bosome of Eternity. Which if it be; then,

1. It is made known, Ad placitum.

2. It is dispensative; As much as he pleaseth.

3. It is out of special favour. Secret things, to secret ones.

2. 'Tis Vox è Nube, It is Supremae Authoritatis; It is a Testimony of the highest, and most soveraign Authority. It comes from the Excellent Glory, as S. Peter speaks, 2 Pet. i. 17. EThe Testimonies of men may be questioned, but Gods warrant from heaven is past exception. The Pharises demanded a Testimony from heaven, and then they would yield. All Religions would pretend their Original p. 118from heaven; Ours is so without controversie.

1. It is the confirmation of our Faith, as S. Peter speaks, 2 Pet. i. 16. We have not followed cunningly devised fables, in preaching of Christ to you: No, This Voyce came from heaven to us. Shew us the Father, Lord, and it suffices: Let us hear his Voyce. Here we have it, and it must command the obedience of our Faith, to yield and embrace it.

2. It is the great conviction of the worlds Infidelity: Had I not spoken to them, they had had no sin; but now they have heard, therefore their sin abides. Thus Christ Bconvinces the Pharises; The Baptisme of Iohn, was it from heaven, or from men? Their consciences told them, If we say, from heaven; Why did we not believe him? Take heed ye despise not him that speaks from heaven. To despise the Testimony of Men, of Prophets, of Messengers, went not unpunished. If we receive the witness of men, the witness of God is greater. He that believes not God, hath made him a lyar; because he believes not the Record God gave of his Son, 1 Ioh. v. 10. A lyar! Luther saith, It is the greatest Opprobry, of Cthe greatest Provocation. Call a man, cruel, unmerciful, or proud, or covetous, the bloud riseth not so much, as when ye call him a lyar. How must God be provoked, when we give the lye to his Truth, question his Son, authorized by his own Seal? Unbelief gives God the lye.

3. This Testimony from heaven, it seals up our condemnation, if it be rejected; it makes an Unbelievers Damnation, most confessedly just, beyond all exception. God hath sent his Son, and testified of him, Dthat in him he offers Grace and Reconciliation. What can we plead, if upon rejecting this Testimony, we be condemned? People, that live out of the Pale of the Church, where this Testimony is recorded, are like men that live in an unwholsome Ayr, and far from Physicians; when they fall sick, there is but one way with them. But see, here is Balm in Gilead; a Physician is here, make use of him then, or you perish wilfully. Such Iudge themselves unworthy of eternal life, Acts xiii. 46. forsake their own mercies. Hence we see, EChrist referrs it to themselves, to judge what they deserve for refusing of Christ. Matth. xxi. 40. Ask them, What will the Lord of the Vineyard do unto those Husbandmen which reject his Son? They all answered, p. 119He will miserably destroy those wicked men; Their damnation Ais just, themselves being Judges.

Enough for the Manner of Expression; A Voyce out of the Cloud:

Come we now,

Secondly, To the Matter and Summ of it: What doth God publish? What hidden mysterie doth he disclose? Even the highest mysterie of heaven, That Christ is Mediatour. This, 'tis the prop of our Faith; 'tis the tydings of Angels; nay, 'tis the Voyce of God himself. We count it a common vulgar Truth. What, Catechise you about Christ? Ask who he was? We wrong Byou. Oh, saith S. Ambrose, Non solum incipientum, sed & perfectorum; imo coelestium, notitia Filii Dei.

Now, in … Testimony, observe two things:

1. A special Designation, Hic est; This is.

2. A special Description; My beloved Son, in whom I am well pleased.

First, Here is a special Designation; This is my beloved Son. In it there is a threefold force;

1. It is Vox demonstrativa; A personal pointing out of our Saviour; This is he. Before, the Patriarchs believed In confuso; in Cmore general terms, as the Promises were propounded;

1. Semen Mulieris, to Adam; The Seed of the Woman: then,

2. Semen Abrahae, to Abraham; Thy Seed: then,

3. Semen Davidis, to David; then,

4. Semen Virginis; All came nearer and nearer, but yet they never enjoyed a personal Evidence and Demonstration of Christ. But this Testimony singles him out, and points out his Person. If now they shall say, Here is Christ; or, There is Christ; Dlook not after him. We know him personally, Iesus of Nazaret: We have the concurrence of all specialties and circumstances to fasten our Faith upon him with all certainty. And this assurance is required of Christians; not onelyonly to believe in the Messias; but, that Iesus is Christ.

2. 'Tis Vox exhibitiva; A Voyce betokening an actual, and real, and present Exhibition. The Church, before Christ, was supported with Promises; He shall come; He shall be born in the fulness of time; I shall see him, but not yet, saith Balaam. The Saints, before Christ, were all in reversions, and expectations; They waited for this Consolation; They received not the Promises: EBut now, the Father brings him into the world; the Gospel presents him to the eye of your Faith. They before us, lived upon Promises; but here is the advantage, and excellency of our state, we live upon Performances. Theirs was, Gaudium quaerentium; p. 120ours, Invenientium. They were in a state of Expectation; Awe, in a state of Fruition: They saluted the Promises afar off; we possess and embrace them. The stretchings out of their Faith, are nothing so comfortable as the embracings of ours.

3. 'Tis Vox distinctiva; It singles out Christ, and separates him from the rest. Moses, indeed, was a glorious Saint; Elias, a great Prophet; the Baptist was much admired of the people; they supposed he was Christ; but still but servants: Christ is the Son. To which of the Angels said he at any time, Thou art my Son? This is the grand Prerogative of Christ. All Excellencies are but serviceable to him. Let us honour Moses, and Elias, and other BSaints; and reverence them so, as that we forget not they be servants, and remember who is the Son; let us adore him. He is the King of Saints. Purposely the Apostles … recall'd from thoughts of Moses and Elias; Why linger ye after them? Here is the Prince of your Salvation. That's the Designation.

Come we,

Secondly, To the Description. In it three things;

1. The Dignity of his Person.

2. The Excellency of his Mediation.

3. The Authority of his Doctrine.

First, The Dignity of his Person.

1. He is Filius, a Son.

2. He is Filius dilectus, a beloved Son.

1. He is Filius; the Son of God; Psal. ii. Thou art my Son: This is the Foundation of the Church, that Christ is the Son of God: This the Devils acknowledge, Thou art the Son of God. And that implyes these Truths:

1. Filius, ergo ejusdem Naturae. The Creator and the creature, they are not of the same nature; nor the workman, and his work: but the Father and the Son are of the same nature. Man Dbegets a man, not one of another kind; and God begets God: Thou art my Son; hodie genui. Vera Divinit…s, quia vera de Deo nativitas, saith Fulgentius.

2. Filius, ergo distincta Persona. The Son is a distinct Person, and Subsistence from the Father. He is not a Property, or Attribute in God, o… a Manifestation of him; but a true, real Person, subsisting in himself.

3. Filius, ergo paris Dignitatis;

1. Ejusdem Excellentiae; He counts it no robbery to be equal with God; He is high in the glory of the Father, Eplaced, ad dextram, at his right hand.

2. Capax ejusdem cultus; He is to be worship'd with equal honour, as his Father is. All Knees must bow to Him, all Tongues confess Him. All p. 121must honour the Son, as they honour the Father.

3. Ejusdem Potestatis; He is of equal Power and Authority with his Father. De Domino natus est Dominus, haeres omnium. All Power in heaven and earth belongs to him; He is Heir of all. But is Christ God's Son?

1. It is Argumentum Amoris, dare Filium; An Argument of Gods great love to Mankind, in that he would bestow him upon us. God tried Abraham's love, by requiring the sacrificing of his Son.

2. It is Fundamentum Meriti; From this, That Christ is the Son of God, is the Excellency of his Merit: That he could vanquish Satan, abolish sin, purchase salvation; it was not because he was Filius Mariae, but Filius Dei; and so his Acts are Infiniti valoris, and himself the Universale principium gratiae.

3. It is Testimonium gratuitae Adoptionis. Is Christ God's Son? What need had God then to adopt us to be his sonns? Adoption is an help Cin Law, to supply Nature; either when there is not Filius, or not Dilectus Filius, or Mortalis Filius: But all these were prevented in Christ. Yet God adopted us, not that he wanted a Son, but that we wanted a Father. He made us accepted in his Well-beloved.

That's the first, He is Filius, A Son.

2. He is dilectus Filius, A beloved Son: He was typified by Isaac, the sonn of Abraham's love; by Solomon, called Iedidiah; beloved of God. What, my son? and what, the son of my womb? Dand what, the son of my vowes? So Christ, He was a beloved Son.

There are three things that make a Son beloved of his Father, and all eminently in Christ.

1. Is Proprietas; The Son is the Possession of his Father; as Eve called Cain, A Possession. Filius aliquid Patris, decisum naturae; The Father hath communicated himself to his Child; and that makes him to love him. Much more doth God love his Son upon this ground; He is not aliquid Patris, but totum.

2. Is Similitudo; That's causa Amoris; The Father imprints his likeness on his Son; In his own likeness he begat him: So Christ is the lively Image of his Father;

1. In his Divinity; He is the character of his Father's p. 122Glory, a full representation of him. If you knew me, Ayou would know the Father.

2. In his Humanity; All those created, and infused Graces that are in the Manhood of Christ, they are prints of Gods Wisdome, Holiness, Mercy, &c. shining in him.

3. Is Conformitas in voluntate; That breeds love, idem velle, & idem nolle. Christ is a Son, who never displeased his Father; there is no repugnancy in his will to God. He lost his Life, rather then he would lose his Obedience. No marvel then, though the Father stile him his beloved BSon. And there are three Evidences of his loving of him:

1. Circumcessio, foreign; He is in the Father, and the Father is in him, Ioh. xiv. 11.

2. Communio consiliorum; He lyes in the Bosome of the Father, and he communicates his Counsels to him, and shews him all things.

3. Communicatio bonorum; He hath made him Heir of all things. Psal. ii. 8. Ask of me, and I shall give thee the Heathen for thine Inheritance; and the uttermost Cparts of the earth for thy possession. Luke xxii. 29. I appoint unto you a Kingdome, as my Father hath appointed unto me.

That's the first, the Dignity of his Person: Now follows, Secondly, The Excellency of his Mediation; In whom I am well pleased. This is considerable two wayes;

1. As a Qualification of his Person; God is highly pleased with Christ.

2. As the Virtue, and Fruit of his Mediation; In whom he is pleased with us.

First, Consider it as a Qualification of his Person. The Person of Christ was most amiable, and acceptable, and gracious, in the eyes of his Father. Thus Esay describes him; Behold my Servant, whom I uphold; mine Elect, in whom my soul delighteth, Isa. xlii. 1. and it is repeated, Matth. xii. 18.

Christ was most pleasing to God the Father;

1. In respect of his Infinite Excellency and Goodness. His Divine nature infinitely answers to the Will of God: In it there is all holiness, and purity, and goodness, exactly answerable and equal to the purity of God the Father. Finite goodness, procures Efinite love; but Christs infinite Excellency, is infinitely delightful to his Father. Thus he rejoyced with him, and in him, from all Eternity. This blessed Communion 'twixt the Father and the Son, it took up that Incomprehensible space of Eternity. p. 123It answers to that Atheistical Quere, What did God before he made Athe world? He enjoyed his own Glory, and Blessedness; and his Soul delighted in this Son of his desires, and love, Prov. viii. 30.

2. God was well pleased in Christ, as he was in the state of his Incarnation, as God-man; so God was highly pleased with his Son. In the Creation, God was pleased with all his works; he beheld them, and they were all good. The Lord rejoyced in his works, Psal. civ. But Christ, Incarnate, is the choyce Masterpiece of all the works of God. In him, he hath magnified all his glorious Attributes; the greatest Wisdome, the greatest Evidence Bof Power, the greatest Communication of his Goodness, all were discovered in this work. There are divers Degrees of Gods Communicating his Goodness:

1. In Creation, he communicates the Goodness of Being; when he brings forth a creature out of the dark dungeon of nothing, and makes it subsist.

2. He more communicates his Goodness, in communicating Life, a ray of his Life, to creatures living.

3. He more communicates his Goodness, by imparting the choyce Similitude of himself to man: That much pleas'd him, as the chief of all the wayes of God: which makes David wonder, Lord! what is man? So, Psal. civ. surveying all the creatures, when he comes to man, vers. 23, 24. then he wonders, O Lord, how manifold are thy works?

4. Yet he more communicates his Goodness, in the Production of Grace, in the Infusion of Holiness; By it he makes us partakers of the Divine nature. That is a glorious piece of his workmanship. And he more rejoyces Din one sanctified Soul, then in all other creatures in heaven, or earth. But,

5. The greatest, and most glorious communication, is of himself in the Incarnation; to make a creature to be God, by Personal Union. This is the most Incomparable work of God: This, all the Angels wonder at. If at the creation of Light, all the Angels of God shouted for joy, and admiration, as Iob speaks; sure, when this work was atchieved, then all creatures did wonder much more. And in this, God was highly Epleased.

3. God was well pleased in Christ, in respect of his perfect and compleat Righteousness. All that our Saviour ever did, did highly content, and please him. The best of all the Saints have p. 124their failings, and imperfections. He found folly in his Angels: In Athe best of them there is matter of displeasure. But for this Son of God, There was no guile found in his mouth. There was in him, exact Purity of Nature, without stain, or blemish. The Prince of this world cometh, and he hath nothing in me, Ioh. xiv. 30. that he can search out, and accuse me for. As the Son in the Gospel, he can say truly to his Father, I have served thee alwayes; I never offended thee. It was his meat and drink to obey him. He was holy, harmless, separate from sinners, Heb. vii. 26.

Secondly, Consider this, in respect of the Virtue of his Mediation. In him, he is well pleased with us also.

Conceive this point;

1. By way of Negation: In Christ, God is well pleased with us; therefore, out of Christ, he is offended, and displeased with us.

2. By way of Affirmation: In Christ, God is well pleased; In him he is graciously appeased, and reconciled with us.

First, Conceive it by way of Negation: Out of Christ, God is offended, and displeased with us.

Take a double measure, and proportion of this Displeasure;

1. Is Mensura Intensionis; the depth of his Displeasure. The CScripture sets it out in many gradual Expressions:

1. Is Alienatio; He is estranged from us; we are cast out of his Covenant. His favour is withdrawn, we are cast away from his Countenance: As Cain, Gen. iv. 14. He was driven away from the face of God. We are strangers, and afar off from him, Ephes. ii. He beholds us afar off, as one that owns us not.

2. Is Poenitentia; The Scripture sets out his Displeasure at us, by attributing to God a Repentance that ever he made us. Gen. vi. 6. It repented the Lord that he had made man upon the earth, and it grieved him at his heart. Not that God really repenteth; DFor he is not as man, that he should repent, 1 Sam. xv. 29. but he hath no more content in us, then a man hath in that which he repents of, and wishes were undone.

3. Is Ira; In him, are thoughts of wrath and Indignation against us; a bent, and purpose of will to punish, and afflict, and make us smart in his Displeasure. In him is wrath, and jealousie, and fury, and storms of Displeasure; and we are children of wrath, vessels of wrath, into which he pours out his anger.

4. Is Odiunt; Hatred, that is deeper. Anger may be suddenly up, and soon pacified; but his Displeasure against us, out Eof Christ, it is Hatred, that's deep, and deadly, and lasting; it looks at Destruction. Every punishment doth not content Hatred, but it ayms at Perdition.

5. Is Abominatio; That is more then hatred. It carries p. 125with it a secret antipathy, and loathing of us; his Soul abhorrs Aus. The wicked are an abomination to the Lord. His eyes cannot behold us; he abhorrs to look upon iniquity.

6. Is Gaudium in Perditione; The Scripture goes thus high: The Lord even rejoyceth in his Justice, triumphing over sinners in their Perdition. Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. i. 24. Prov. i. 26. I will laugh at your calamity, I will mock when your fear cometh.

That's the first, Mensura Intensionis; The other,

2. Is Mensura Extensionis; The Measure of Gods Extending this Displeasure. It is observable in three Manifestations Bof it:

1. It is Universal, with our whole nature. He is not displeased with some few onelyonly, but with root and branch, stock and fruit. The whole generation of Mankind, is displeasing to him. Not onelyonly some few notorious wretches, as Cain, and Esau, &c. but even the most moderate restrained men (if there be nothing but Nature in them) they are all out of favour; All of us are Children of wrath, as well as others, Ephes. ii. 3. The best of them is a briar, Micah vii. 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and Cseek God. They are altogether become filthy, there is none that doth good, no not one. All have sinned, and come short of the glory of God, Rom. i. 23. Now antipathy is universal, 'tis to all of the same kind. The Lamb hates every Wolf.

2. It is respectively to all, even our best services and performances. Out of Christ, God refuseth all, counts them all abominable. Nay, our Incense, the Odours of our Prayers, if we are out of Christ, they are all unhallowed breath. The prayers of the wicked are an abomination to the Lord. Our sacrifices are a burden to him; he rejects all our attendances. Why tread you in Dmy Courts? Their Vine is the Wine of Sodom, and of the fields of Gomorrha; their Grapes are Grapes of gall; their clusters are bitter, their Wine is the poyson of Dragons, and the cruel venome of Asps, Deut. xxii. 32. Our natural best fruits, respectively to eternal life, are odious and abominable.

3. The Extent of this Displeasure reacheth even to the creatures that are about us. Even for our sakes, the whole Creation is involved in his Displeasure. Sin hath blasted the beauty of all Gods workmanship. God is out of love with the whole frame of the world, in indignation to man's sin. At our Fall, EGen. iii. the earth was cursed; and that curse, none but Christ can take off. Malachi closeth up the Old Testament with this same curse; I will smite the earth with a curse. The Law leaves the creatures under a curse. In the Law, the house, the bed, the p. 126seat of the Leper, were all defiled: so, the whole frame of the Acreatures is defiled, leprous, by our contagion. We have made Pardise a Pest-house. The whole Creation groans, being made subject to corruption, and vanity, Rom. viii. As it was said of Ierusalem, Why hath the Lord done thus to this City? So of the whole world, Why is it devoted to destruction? 'Tis because of God's Displeasure at sinners. Conceive,

Secondly, This point Affirmatively: In Christ God is well pleased, in him graciously appeased and reconciled with us.

Here, we must make two enquiries:

1. Quibus modis? By what means?

2. Quibus gradibus? By what degrees Christ hath wrought it?

1. Quibus modis? By what means hath Christ gained us the love of his Father? These four wayes;

1. By his Intercession: He is well pleased in him, Praying, and Interceding for us. The Prayer of our Saviour is of Infinite power to prevail with God. Ioh. xi. 42. Father, I know that thou hearest me alwayes. It argues the love and power of friendship, when we obtain, not onelyonly for our selves, or those about us, but can reconcile, and pacifie offences towards others. It argued Cgreat favour to Abraham, that he could prevail so much for Sodom. Thus God graced Iob, when his friends were sent to beg his entreaties. Much more do the Intercessions of Christ, those strong cries and supplication, by which he continually obtains mercy for us, argue God's being highly pleased with him. Moses his prayer for the people, bound the hands of God; Now therefore let me alone, Exod. xxxii. 10. Yet that is nothing so prevailing as Christ's Prayer. S. Steven's prayer procured Saul's conversion; how much more shall Christs, Father forgive them, reconcile us to God? recommend us to his mercy?

2. By his Satisfaction he hath wrought this peace, and made him well pleased, having satisfied for us. Satisfaction, it is the making up of a wrong, or injury, or damage, by the paying of a full recompensation. Now the sufferings of Christ were

1. Of that Infinite value in their natural Dignity;

2. Of that high esteem in God's valuation; that by them, the breach of Gods Law had a condign satisfaction by this performance. Penal Statutes are never satisfied, but by the mulct and forfeiture. The Law of God, that's Penal; the price of his Death, the value of his Bloud, that was laid down, and in it God Eis pleased.

3. By his Merit: In him God is well pleased, as Meriting for us. Christ's actions had not onelyonly the virtue of impetration, or satisfaction, but of abundant Merit, to purchase favour for p. 127us. Now the reason why Christs Merits do thus pacifie God, is, Abecause his Merits do more please him, then sin can displease him, Praestando bonum acceptabilius. Christs obedience gave God higher content, then our disobedience can discontent him. He is more delighted in his righteousness, then he was offended by our unrighteousness. This is like, and beyond Noah's sacrifice, A savour of rest in the nostrils of God; I will curse the earth no more. This is a main Argument against Despair; Christ hath more pleas'd God, then thou hast displeased him.

4. By his Union. God is pleased in him, uniting us to him. Not one hair of Christs head shall perish. He is the Saviour Bof his Body, Ephes. v. 23. When we are implanted into Christ, then God looks graciously upon us. As Isaac said unto Iacob, Gen. xxvii. 21. Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau, or not: So, when God feels us to be members and parts of his Son, O, 'tis the voyce of my Son, 'tis a member of his Body, then his Soul blesses us. This Union makes us to enjoy a communion in all that Christ did: As S. Bernard speaks, Non alius qui foris-fecit, alter qui satisfecit, quia caput & corpus unus est Christus. Christus, non potest habere membra damnata. That's the first, Quibus modis? See,

II. Quibus gradibus? Take them in these three steps:

1. In Christo placabilis: Christs Mediation, and Gods good pleasure in him, makes him placable, and appeasable, and reconcileable. Out of Christ, God is a consuming fire, Heb. xii. 29. His thoughts towards us, are onelyonly thoughts of anger: But his Son hath founded a new Covenant, in which God is Intreatable, sin Pardonable, heaven Attainable. This is one step of favour he hath wrought his Father to, to enter a parley and treaty of Reconciliation; He hath set up an Office, to sue out our Pardon; He hath set forth a gracious Remedy; open'd a Fountain Dfor sin, and for uncleanness. Non sic Diabolis. God was in Christ, reconciling the world unto himself, 2 Cor. v. 19. and hath sent Ambassadours, vers. 20. to treat, and intreat for Reconciliation.

2. In Christo placatus: That's more. Our Peace and Reconciliation is actually obtained in, and for him onelyonly. He hath made us accepted in the Beloved, Ephes. i. 6. Thus the Apostle, Having slain enmity; not only weakned it, but overcome it, He hath reconciled us unto God, Ephes. ii. 16. He presents us to God, obtains our pardon, knocks off our fetters, discharges us out of Eprison, cancels our bill, seals up our pardon.

3. In Christo continuo placandus. Christ doth not onelyonly set us in Statu quo, and so leaves us; but brings us into favour, and holds us up in favour. Christ is of perpetual use; not at our p. 128first Reconciliation, but in all our life. This virtue of Christ,

1. Makes our sins of another condition then when we were out of him: They are not condemnatorta, but our pardon shall be granted.

2. Makes our actions, though imperfect, yet acceptable, because done in him. He is the Altar, that sanctifies the Offering: His Odours persume our Prayers. In Numb. vi. 19, 20. The Priest, at the Offering, was to lay his hands upon the hands of him who brought it, and to wave it before the Lord: So Christ, he is to present our Prayers, and all our Offerings, Band that makes them acceptable.

3. Our persons, they are look'd upon as in Christ, and so with them God is well pleased.

Corollaries from hence, let be these:

1. In quo complacitum; ergo non ex odio Patris morti tradendus. Peter thought, Christ must not dye; We thought him forsaken of God. No, it was not hatred of his Son, that brought him to death; for he was most pleas'd with him in his death.

2. In quo complacitum; ergo gratuitum; 'Tis good pleasure, and acceptation, that's all our tenure. He had a Son who pleased him, he needed not us.

3. In quo complacitum; ergo firma reconciliatio. If Gods favour were in our selves, we should soon forfeit all; but our salvation is now put into Christs hands. He is Sequester Dei, & hominum. All's entail'd upon him.

Oh, let us bless Christ for making our peace: Let us kiss him, for whose sake God is well pleased with us;

1. Osculo Fidei. With the kiss of Faith, Thankfulness, Love.

2. Osculo Gratitudinis. With the kiss of Faith, Thankfulness, Love.

3. Osculo Amoris. With the kiss of Faith, Thankfulness, Love.

So much for the Excellency of his Mediation. Now follows,

Thirdly, The Authority of his Doctine; Hear Him. In it two things;

1. The Designation of the Person, Him.

2. The Prescription of the Duty, Hear.

First, The Designation of the Person, Him. Christ, he is appointed by God the Father to be the Prophet, and Teacher of his Church. Hence he is stiled in Scripture, A Prophet: Deut. xviii. 15. A Prophet will the Lord your God raise up of your brethren like Eunto me; Him shall you hear. He assumes this Title to himself, displaces all Rubbies; One is your Doctour, and Master, even Christ, Matth. xxiii. So, Heb. iii. 1. He is called, The Apostle, and High-Priest of our Profession. Ma…ch. iii. 1. The Angel of the Covenant.

p. 129Now this Prophetical Dignity of Christ, that he is the grand ADoctour of the Church, will appear, if we make these four Enquiries;

1. Enquire into his Authority, who hath authorized him;

2. Into his Sufficiencies;

3. Into his Priviledges;

4. Into his Discharge.

1. For his Authority; that is most full and ample: He hath a Commission from heaven: Warranted,

1. By Predictions, and Prophecies; I will give thee for a Covenant of the people, for a light of the Gentiles, Isa. xlii. 6. to open Bthe blind eyes, to bring out the prisoners from the prison; and them that sit in darkness, out of the prison-house, vers. 7. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, &c. Isa. lxi. 1. This Christ applies to himself, Luk. iv. 21. So, Ioh. xviii. 37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the Truth. Warranted,

2. By his Fathers publick Inauguration at his Baptisme, Cand now on Mount Tabor. This honour God put upon him; and hath now set him on Mount Zion, to preach the Law, whereof God spake unto him.

3. By Signs and Wonders: Rabbi, we know that thou art a Teacher sent from God; for no man can do these miracles that thou d…est, except God be with him, Ioh. iii. 2. As Moses was sent, and authorized by a wonder-working Power; so Christ had his Commission seal'd up by mighty Works. Miracles are the ratification of his Doctrine. We must have Sigillum Ecclesiae, in ordinary Calling; or miraculous, in extraordinary.

2. For his Sufficiency: Whom God sends, he fits and enables. DBut Christ hath an All-sufficiency for an absolute Discharge of this great work. He had,

1. The enablement of Knowledge: He is richly furnished with all kind of Knowledge: In him are all the Treasures of Wisdome and Knowledge, Colos. ii. 3.

1. Treasures of Knowledge; i. e. Precious Knowledge, Saving Knowledge.

2. Treasures of Knowledge; i. e. Plentiful Knowledge. We know but in part; but all the Counsel of God is made open to him. Solomon, who could speak of Eevery creature, was but ignorant, if compar'd with Christ. A greater Wisdome, then that of Solomon, was in him.

3. Treasures; i. e. Hidden and Stored Knowledge was p. 130in him; those Secret mysteries that were laid up Ain the bosom of Eternity, he had the Knowledge of.

Now this Knowledge is communicated to him, not, as to us, Studio & Industria; not, as to the Prophets, by Dreams, or Visions, or Revelations of Angels: but by a clear, full, intimate view, and beholding of the God-Head, the Fountain of all sacred Knowledge. Christ had,

2. The enablement of all other gracious endowments, the full assistance of the Spirit. All other Saints were limited and imperfect in these gifts. Moses was slow of speech; but his lips were full of grace. Paul was learned, but not eloquent; Apollos eloquent, Bbut not so profound: But Christ had all; His lips drop down myrrh. Then, this assistance was continued, and constant. Those gratiae, that are gratis datae, are sometimes more full, sometimes more sparing: Sometimes the dore of Utterance is opened to us, sometimes it is shut: Sometimes we have more assistance, sometimes less: But Christ had it alwayes in a full measure. As light is alwayes in the Sun, but the Ayr receives it, per modum coruscationis, unevenly, uncertainly.

3. For his Priviledges. These were far above all Prophets, Doctours, Instructers. Four main Priviledges he had;

1. Universality: He had an unlimited, and unbounded Commission; not onelyonly to one Nation, but to the whole Church. Nay, not so onelyonly to the present Church; but to the Church, present, past, and to come. All Prophecies were inspired by him: All the Prophets borrowed their light from him: All sate at the feet of this Gamaleel. The Spirit that spake in the Prophets, 'tis called, 1 Pet. i. 11. The Spirit of Christ. By this Spirit, Christ preach'd in Noah, to the old world, 1 Pet. iii. 19.

2. He is Infallibilis Doctor; an unerring, and infallible Doctour and Teacher. He is not only wise, but Wisdome it self; Dnot only true, but Truth it self. We have an Infallibility of Rule and Direction, the Scripture: The Apostles had a further Infallibility of Assistance, and Inspiration; but Christ was most naturally, and, of himself, Infallible. He is the faithful and true Witness, Rev. iii. 14.

3. He had Excellentiam Doctrinae, above all before him. Moses, and his followers, they were but Doctours of the Law, the Ministery of Condemnation: The Prophets, they were Ministers of the Promises; all, De bonis futuris: But Christ came with Performances: He brought life and immortality to light by the EGospel, 2 Tim. i. 10. Tidings, and intimations are good; but real evidences, and performances, they are far more welcome.

4. He is Efficax, a most Effectual and Prevailing Doctour: He hath made my mouth like a sharp sword, Isa. xlix. 2. So p. 131S. Iohn, Rev. xix. 15. Out of his mouth goes a sharp sword: Not in Aore gladii, but in gladio oris; His Teaching is inward and spiritual. Cathedram habet in coelo, qui docet cor: All others affect the ear; He onelyonly speaks to the heart. He opens our understandings, that we may understand the Scriptures; He writes his Laws in our hearts. Lastly,

4. For his Discharge, it is with absolute Fidelity, without concealing any portion of Gods Truth. He gives up an exact account, Ioh. xvii. 8. I have given unto them the words which thou gavest me, and they have received them; and have known surely that I came out from thee; and they have believed that thou didst Bsend me. Moses was faithful; Christ was as, nay above Moses, in all Fidelity. He lost none of his Sheep, whom the Father had committed to him. He preferred the preaching of his Father's Will, before his Food; more then his appointed Food. Moses, he took the account of the people; and again, when he dyed, the people accounted, to shew his Fidelity. So Christ; Not one whom thou gavest me, is lost, Ioh. xvii. 12.

More particularly; This Designation of the Person, it may be considered in these five distinguishing Respects:

1. Respectively to the Father; Hear Him. He sends us to his Son. We have no voyce from the Father, but this bidding us to look for no voyce but from Christ. Pharaoh sends all, for corn, to Ioseph. Thus he discharges them from any more Visions and Revelations: there is now no other Urim, and Thummim, but this lively Oracle.

2. Respectively to Moses and Elias. Peter would gladly listen to them; that heavenly Conference much affected him. No, God discharges Moses and Elias; their Ministration is out of date. They have served their time, now he speaks to us by his Son. They were all like Ushers in the School, Christ is the grand-Teacher. DThese Stars must set, now this Sun arises. They are compared to under-Tutours and Governours, till the time came, that we must be foreign. Before, he spake, Ut Iosephus, per Interpretem; now we see the face of Christ, and hear him speaking unto us.

3. Respectively to the subordinate Ministers, and means of salvation; in their preaching still we must hear Him. What the Jews did blasphemously, we must devoutly; we must cry out, The voyce of God, and not of man. He that receives you, receives me. Thus the Galathians receiv'd S. Paul, as an Angel of EGod, even as Christ Iesus, Gal. iv. 14. He who spake by the mouth of his holy Prophets, speaks still. He who seeks a proof of Christs speaking in his Ministers, let him know, he despises not man, but God; take heed ye despise not him that speaks from heaven.

p. 1324. Respectively to my Successour, to whom Christ should Agive place; look for no more, Hear Him. This is the last time. There is no other means of salvation. The Law was imperfect, insufficient, therefore it is abolish'd; but surely they wil reverence my Son. His Gospel, it is Evangelium aeternum. Nobis non opus est curiositate post Christum, nec inquisitione post Evangelium.

5. Respectively to all that he shall teach. His Patent, it is general; no man was ever so authorized, but his Commission was limited. Christ hath an universal Charter. We must question nothing; not doubt of any point of his Doctrine, not in some cases, but to all purposes.

1. Quamvis supra rationem in mysteriis.

2. Quamvis contra carnem in officiis.

3. Quamvis ultra spem & possibilitatem in promissionibus.

4. Quamvis contra Mosen & Elian in lege abroganda.

That's for the Designation of the Person, Him. Next is, Secondly, the Act, or Duty prescribed, Hear Him.

1. Hear Him; Not think of gazing upon him, and erecting up Tabernacles. He honours Christ most, not who imagines some voluntary service of his own; but who hears him, believes him, Cobeys him. The obedient Ear honours him. Acknowledge him as my Son, listen to him, and believe in him; this is the truest honour we can do to Christ. Peter, like Martha, was troubled to entertain him; we must, like Mary, sit at his feet, and Hear Him.

2. Hear Him; Adore him, not onelyonly as my Son; believe in him, not onelyonly as your Saviour, In quo complacitus sum; but Hear Him, as your Law-giver. Christ comes with Commandments and Duties, and expects our attention to them, as well as to his Promises. Set him up as thy Lord, and Ruler; and resolve to serve Iesus thy Lord.