O full of subtilty and all mischief thou child of the devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord Open Blasphemy must be abhorred and needeth not onely a Confutation but a Rebuke Besides it was an impudent demand of Satan to require Adoration from him to whom Adoration is due from every Creature to ask him to bow down before him to whom every knee must bow and therefore a bold temptation must have a peremptory Answer There is no mincing in such cases It is no way contrary to that Lenity that was in Christ and it teacheth us in such open cases of Blasphemy and downright sin not to parley with the Devil but to defie him 2. By way of Confutation for it is written thou shalt worship the Lord thy God and him only shalt thou serve Where observe 1. Christ answereth to the main point not to by matters He doth not dispute the devils title nor debate the reality of his promises to do this would tacitly imply a likeing of the temptation No but he disproveth the evil of the suggestion from this unclean and proud spirit A better answer could not be given unto the tempter So that herein we see the Wisdom of Christ which teacheth us to pass by impertinent matters and to speak expresly to the cause in hand in all our debates with Satan and his instruments 2. He citeth Scripture and thereby teacheth that the Word of God laid up in the heart and used pertinently will ward off the blows of every temptation This weapon Christ used all along with success and therefore it is well called the Sword of the spirit Eph. 6. 17. It is a sword and so a weapon both offensive and defensive Heb. 4. 12. The Word of God is quick and powerful sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart And a sword of the spirit because the spirit is the Author of it 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost he formed and fashioned this weapon for us and because its efficacy dependeth on the spirit who timously bringeth it to our remembrance and doth enliven the word and maketh it effectual Therefore it teacheth us to be much acquainted with the Lords written Word The timely calling to mind of a word in Scripture is better than all other Arguments a word forbidding or threatning such an evil Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee pressing the practice of such a duty when we are slow of heart Psal. 119. 50. Thy word hath quickned me or a word speaking encouragement to the soul exercised with such a Cross Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto Children my son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Psal. 119. 92. Unless thy Law had been my delight I should then have perished in mine affliction still it breaketh the strength of the temptation whatsoever it be 3. The words are cited out of the book of Deuteronomy Indeed out of that book all Christs answers are taken which sheweth us the excellency of that book It was of great esteem among the Jews and it should be so among all Christians and it will be so of all that read it attentively The Church could not have wanted it 4. The places out of which it is cited are two Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and swear by his name And again Deut. 10. 20. Thou shalt fear the Lord thy God and serve him and to him shalt thou cleave Christ according to the Septuagint thou shalt worship the Lord thy God and him only shalt thou serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only which is emphatical seemeth to be added to the Text but it is necessarily implyed in the words of Moses for his Scope was to bind the people to the fear and worship of one God None was so wicked and prophane as to deny that God was to be feared and worshipped but many might think that either the Creatures or the gods of the Gentiles might be taken into fellowship of this Reverence and Adoration him is only him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exclusive if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were left out See the place Deut. 6. 13 14. Thou shalt fear the Lord thy God and serve him and shalt swear by his name ye shall not go after other gods of the gods of the people which are round about you And in other places it is exprest as 1 Sam. 7. 3. If you prepare your hearts unto the Lord and serve him only The devil excepts not against this Interpretation as being fully convinced and silenced by it And it is a known story that this was the cause why the Pagans would not admit the God of the Jews as revealed in the Old Testament or Christ as revealed in the New to be an object of Adoration because he would be worshipped alone all other Deities excluded The gods of the Heathens were good-fellow-gods would admit partnership as common Whores are less jealous then the marryed Wife though their Lovers went to never so many besides themselves yet to them it was all one whensoever they returned to them and brought their Gifts and Offerings 5. In this place quoted by our Saviour there is imployed a distinction of inward and outward Worship Fear is for inward Worship serve is for outward Worship and the Profession of the same Fear in Moses is expounded Worship by Christ so Mat. 15. 9. compared with Isa. 29. 13. In vain do they Worship me teaching for Doctrines the Commandments of Men but in the Prophet it is their fear towards me is taught by the precepts of men He that worshippeth feareth and reverenceth what he worshippeth or else all his worship is but a complement and empty formality So that the Fear of God is that reverence and estimation that we have of God the serving of God is the necessary effect and fruit of it for service is an open Testimony of our reverence and worship In this place you have worship and service both which are due to God onely But that you may perceive the force of our Saviours Argument and also of this precept I shall a little dilate on the word service what the Scripture intendeth thereby Satan saith bow down and worship me Christ saith Thou shalt worship the Lord thy God and him onely shalt thou serve Under service Prayer and Thanksgiving is comprehended Isa. 44. 17. And the residue thereof he maketh a God even his graven Image and he falleth down unto it and worshippeth it and prayeth unto it and saith deliver me for thou art my God This is one of the external acts whereby the Idolater
CHRISTS TEMPTATION AND TRANSFIGURATION PRACTICALLY EXPLAINED AND IMPROVED In several SERMONS By the late Reverend THO. MANTON D. D. LONDON Printed in the YEAR 1685. TO THE READER THE following Discourses on Those important Subjects of the Temptation and Transfiguration of our Blessed Saviour together with the Sermons on the First Chapter of the Epistle to the Colossians from the 14th to the 21th verse Having been carefully Perused and Transcribed from the Reverend Authors own Manuscripts are now at the earnest request of divers persons that were the happy Auditors thereof offered to publick view had the Authour lived to publish these himself they had come forth into the World more exact but yet as they are now left I doubt not but they will be very acceptable to all that have discerning Minds for the peculiar Excellency contained in them Thus much was thought necessary to be said by way of Preface The Work sufficiently commending it self especially coming from such an Author as Doctor Manton THE TEMPTATION OF CHRIST SERM. I. MATTH 4. 1. Then was Iesus led up of the Spirit into the Wilderness to be Tempted of the Devil THis Scripture giveth us the History of Christs Temptation which I shall go over by degrees In the Words Observe 1. The Parties Tempted and Tempting The Person Tempted was the Lord Iesus Christ. The Person Tempting was the Devil 2. The Occasion inducing this Combate Iesus was led up of the Spirit 3. The Time Then 4. The Place the Wilderness From the whole observe Doctrine The Lord Iesus Christ was pleased to submit himself to an extraordinary Combate with the Tempter for our good 1. I shall explain the nature and circumstances of this extraordinary Combate 2. The Reasons why Christ submitted to it 3. The good of this to us I. The circumstances of this extraordinary Combate And here 1. The Persons Combating Iesus and the Devil the Seed of the Woman and the Seed of the Serpent It was designed long before Gen. 3. 15. I will put enmity between thee and the Woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel and now it is accomplished Here is the Prince of peace against the Prince of darkness Michael and the Dragon the Captain of our Salvation and our grand Enemy The Devil is the great Architect of wickedness as Christ is the Prince of Life and Righteousness These are the Combatants the one ruined the creation of God and the other restored and repaired it 2. The Manner of the combate It was not meerly a phantasm that Christ was thus assaulted and used No he was tempted in reality not in conceit and imagination only It seemeth to be in the Spirit though it was real As Paul was taken up into the third Heaven whether in the body or out of the body we cannot easily judge but real it was I shall more accurately discuss this question afterwards in its more proper place 3. What Moved him Or how was he brought to enter into the lists with Satan He was led by the Spirit meaning thereby the impulsion and excitation of the Holy Spirit the Spirit of God For it is said Luke 4. 1. Iesus being full of the Holy Ghost returned from Iordan and was led by the Spirit into the Wilderness He did not voluntarily put himself upon Temptation but by Gods appointment went up from Iordan further into the Desart We Learn hence 1. That temptations come not by chance not out of the Earth nor meerly from the Devil but God ordereth them for his own Glory and our Good Satan was fain to beg leave to tempt Iob Iob 1. 12. And the Lord said unto Satan behold all that he hath is in thy power onely upon himself put not forth thine hand There is a concession with a limitation till God exposeth us to tryals the devil cannot trouble us nor touch us So Luke 22. 31. Simon Simon Satan hath desired to have you that he may sift you as Wheat Nay he could not enter into the Herd of Swine without a patent and new pass from Christ Matth. 8. 31. So the devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine This cruel spirit is held in the chains of an irresistable Providence that he cannot molest any creature of God without his permission Which is a great satisfaction to the faithful all things which concern our tryal are determined and ordered by God If we be free let us bless God for it and pray that he would not lead us into temptation if tempted when we are in Satans hands remember Satan is in Gods hand 2. Having given up our selves to God we are no longer to be at our own dispose and direction but must submit our selves to be led guided and ordered by God in all things So it was with Christ he was led by the spirit continually if he retire into the desart he is led by the Spirit Luke 4. 1. If he come back again into Galilee ver 4. Iesus returned in the power of the Spirit into Galilee The Holy Ghost leadeth him into the conflict and when it was ended leadeth him back again Now there is a perfect likeness between a Christian and Christ he is led by the spirit off and on so we must be guided by the same Spirit in all our actions Rom. 8. 14. For as many as are led by the Spirit of God they are the Sons of God 3. That we must observe our warrant and calling in all we resolve upon To put our selves upon hazards we are not called unto is to go out of our bounds to meet a temptation or to ride into the devils quarters Christ did not go of his own accord into the desart but by divine impulsion and so he came from thence We may in our place and calling venture our selves on the protection of Gods Providence upon obvious temptations God will maintain and support us in them that is to trust God but to go out of our calling is to tempt God 4. Compare the words used in Matthew and Mark chap. 1. 12. And immediately the Spirit driveth him into the Wilderness That shows that it was a forcible motion or a strong impulse such as he could not easily resist or refuse so here is freedom he was led there is Force and efficacious impression he was driven with a voluntary condescension thereunto There may be liberty of mans Will yet the victorious efficacy of Grace united together a man may be taught and drawn as Christ here was led and driven by the Spirit into the Wilderness 3. The Time 1. Presently after his Baptisme Now the Baptism of Christ agreeth with ours as to the general nature of it Baptism is our initiation into the service of God or our solemn consecration of our selves to him and it doth not only imply work but fight Rom. 6. 13. Neither yield ye your members as instruments 〈◊〉 〈◊〉 〈◊〉
we may lean upon this word of God keep our selves from indirect means and in a fair way of Providence refer the issue to God 2. Some take the Word for the word of Promise which indeed is the livelyhood of the Saints Psal. 119. 111. Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart Gods people in a time of want can make a Feast to themselves out of the Promises and when seemingly starved in the Creature fetch not only Peace and Grace and Righteousness but Food and Rayment out of the Covenant 3. Rather I think it is taken for his Providential word or commanded Blessing For as God made all things by his Word so he upholdeth all things by the word of his Power Heb. 1. 3. His powerful word doth all in the World Psal. 147. 15. He sendeth forth his commandment on the earth his word runneth very swiftly he giveth snow like wool And then in the 18. ver He sendeth out his word and melteth them As the word of Creation made all things so the word of Providence sustaineth all things This word is spoken of Psal. 107. 20. He sent his word and his word healed them and delivered them from all their destructions 'T is dictum factum with God if he speak but the word 't is all done Math. 8. 8. Speak but the word and thy servant shall be whole So Luk. 4. 36. What a word is this For with authority and power he commandeth the unclean spirits and they come out So of Ioseph 't is said Psal. 105. 19. untill the time that his word came the word of the Lord tryed him That is his power and influence on the hearts of the parties concerned for his deliverance Well then the power of sustaining Life is not in bread but in the Word of God not in the means but in Gods commanded blessing which may be conveyed to us by means or without means as God pleaseth There is a powerful commanding word which God useth for Health Strength Sustentation or any effect wherein the good of his people is concerned He is the great Commander of the World If he say to any thing go and it goeth come and it cometh Thus you have the History of the first temptation Now for the Observations 1. Observe That God may leave his children and servants to great streights for Christ himself was sorely an hungred so God suffereth his people to hunger in the Wilderness before he gave them Manna Therefore 't is said Psal. 102. 23. He weakneth the strength of the people in the way He hath sundry tryals wherewith to exercise our Faith and sometimes by sharp necessities Paul and his companions had continued fourteen dayes and had taken nothing Acts 27. 33. Many times Gods children are thus tryed Trading is dead and there are many mouths to be fed and little supply cometh in yet this is to be born none of us more poor then Christ or more destitute then was Christ. Secondly That the Devil maketh an advantage of our necessities when Christ was an hungred then the tempter came to him so unto us Three sorts of temptations he then useth to us the same he did to Christ 1. Either he tempteth us to unlawful means to satisfie our hunger so he did to Christ who was to be governed by the Spirit to work a miracle to provide for his bodily wants at Satans direction so us Poverty hath a train of sinful temptations Prov. 30. 9. Least I be poor and steal and take the name of my God in vain Necessities are urging but we must not go to the Devil for a direction how to supply our selves least he draw us to put our hand to our neighbours goods or to defraud our Brother or betray the peace of our Conscience or to do some unworthy thing that we may live the more comfortably You cannot plead necessity 't is to relieve your charge to maintain Life God is able to maintain it in his own way No necessity can make any sin warrantable 't is necessary thou shouldst not sin 't is not necessary thou shouldst borrow more then thou canst pay or use any fraudulent means to get thy sustenance If others be unmerciful thou must not be unrighteous 2. To question our Adoption as he did the filiation of Christ If thou be the Son of God 'T is no wonder to find Satan calling in question the Adoption and Regeneration of Gods Children for he calleth in question the Filiation and Sonship of the Son of God though so plainly attested but a little before Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as Children my Son c. Certainly what ever moveth us to question our interest in Gods fatherly love bare afflictions should not for to be without afflictions is a sign of Bastards God hath no illegitimate Children but God hath degenerate Children who are left to a larger Discipline 3. To draw us to a diffidence and distrust of Gods Providence this he sought to breed in Christ or at least to do something that might seem to countenance it if he should upon his motion work a miracle Certainly 't is Satans usual temptation to work in us a disesteem of Gods goodness and care and to make us pore altogether upon our wants A sense of our wants may be a means to humble us to quicken us to prayer but it should not be a temptation to beget in us unthankfulness or murmuring against Gods Providence or any disquietness or unsettledness in our minds And though they may be very pinching yet we should still remember that God is good to them that are of a clean Heart Psal. 73. 1. God hath in himself al-sufficiency who knoweth both what we want and what is fittest for us and is engaged by his general Providence as a faithful Creator 1 Pet. 4. 19. Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as unto a faithful Creator but more especially as related to us as a Father Matth. 6. 32. Your heavenly Father knowest that you have need of all these things And by his faithful Promise Heb. 13. 5. He hath said I will never leave thee nor forsake thee And he will give us every good thing while we fear him Psal. 34. 9 10. O fear the Lord ye his Saints For there is no want to them that fear him The young Lyons do lack and suffer hunger But they that seek the Lord shall not want any good thing And walk uprightly Psalm 84. 11. For the Lord God is a Sun and a shield the Lord will give Grace and Glory No good thing will he withhold from them that walk uprightly And seek it of him by prayer Matth. 7. 11. Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you But you will say you Preach only to the poor and destitute I Answer
office it is to keep us in the way and to bring us into the place which Christ hath prepared for us he it is that must be obeyed by the people of God and pardon their transgressions in him is Gods Name for he will not communicate it to any other that is not of the same substance with himself God is in him and he in the Father and his name is Iehovah our Righteousness So Exod. 33. 14. My presence shall go with thee and I will give thee rest My presence that is my Angel spoken of before called the angel of his presence Isa. 63. 9. In all their affliction he was afflicted and the angel of his presence saved them This Angel is called Iehovah Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud c. This Angel of Gods presence was no other than Jesus Christ the conductor of them in the Wilderness who safe-guarded them and secured them all the way from Egypt to Canaan And we Christians may also tempt Christ for the Apostle warneth us against it We tempt Christ now he is ascended into Heaven when we disobey his Lawes question his Authority doubt of his Promises after sufficient means of conviction that he is the Messias the Son of God grow weary of his Religion lothing spiritual Manna and begin to be glutted with the Gospel and are discouraged in the way to our heavenly Canaan whither we are travelling 3. The Holy Ghost is said also to be tempted Acts 5. 9. How is it that ye have agreed together to tempt the spirit of the Lord Namely by their Hypocrisie and Dissimulation putting it to the trial whether he could discover them in their sin yea or no they had endeavoured as much as in them lay to deceive the Spirit by keeping back part of the price that is by that practice they would put it to the trial whether the Holy Ghost yea or no could find out that cheat and fallacy It is not barely to deceive the Apostle who was full of the Holy Ghost and had a discerning spirit though to them they brought their lye no saith the Apostle ye have not lyed unto men but unto God Ver. 4. and therefore they are said to tempt the Holy Ghost whether he could find them out or no though they had so many experiences of his care and respect to the Church and all affairs belonging thereunto and so the injury was done not to the Apostles but to the Holy Ghost himself Secondly The Act. What is this Tempting of God Temptation is the proving and making Trial of a Thing or Person what he is and what he will do Thus we tempt God when we put it to the Trial whether God will be as good as his Word and doubt of the cominatory and promissory part thereof or whether he will be such an one as he is taken to be Now this is lawful or unlawful according as the Trial is made humbly and dutifully or else proudly and sinfully whether God will do such a thing as we have prescribed him And again as the trial is made necessarily or unnecessarily sinfully we are said to tempt God when we make an unnecessary experiment of his Truth Goodness and Power and Care of us having had sufficient assurance of these things before 1. There is a tempting or proving of God in a way of Duty So we are bidden Malachi 3. 10. Bring ye all the tithes into the storehouse that there may be meat in mine house and prove me now therewith saith the Lord of hosts if I will not open you the windowes of heaven and pour you out a blessing that there shall not be room enough to receive it God there submitteth to a trial upon experience though we are to believe him upon his bare word yet he will have us to wait for the good things promised and in this sense it is said The word of the Lord is a tried word he is a buckler to all them that trust in him Psal. 18. 30. All those that build any hope upon it and wait to see what the Lord will do will find that God will stand to his Word This is a constant duty to observe Gods Truth and Faithfulness To suspend our belief till the event is distrust but to wait observing what God will do as to the event is an unquestionable Duty 2. There is an allowed trying of God in some cases I cannot say it is a Duty because it is only warrantable by Gods special indulgence and dispensation and I cannot say it is a sin because of Gods gracious condescension to his People Iudges 6. 39. And Gideon said unto God Let not thine anger be hot against me and I will speak but this once Let me prove I pray thee but this once with the fleece let it be now dry only upon the fleece and upon all the ground let there be dew The request was not of distrust and malice but of infirmity and from a weak Faith not out of Infidelity to tempt God but out of Humility being sensible of his own weakness he desired this help for the further confirmation of his Faith concerning his calling to this work as an Instrument authorized and the issue and success of it and also to assure others who followed him To this head I refer Thomas his proof and trial Ioh. 20. 25. Except I see in his hand the print of the nailes and put my finger into the print of the nails and thrust my hand into his side I will not believe Here was weakness in Thomas to suspend his Faith upon such a condition but an Apostle was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye-witness of those things which were done especially of his Resurrection and therefore Christ meekly condescended to his request ver 27. Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing I put it among infirmities he alloweth him his trial of sense but with some rebuke To this head may be referred that of Hezekiah who when he was sick of a mortal disease and the Lord had extraordinarily promised him on his mourning that he should be recovered again he asks a sign for the confirmation of his Faith and God grants it him 2 Kings 20. 8 9. And the instance of Ahaz who when the Prophet bid him ask a sign he said Isa. 7. 12. I will not ask neither will I tempt the Lord. He believed nothing of what the Prophet had spoke and was resolved to go on in his way but he pretended a reverend and religious respect to God This kind of tempting God is tolerable being an act of condescension in God to the weakness of his People 3. There is a sinful Tempting of God and this is done two ways 1. Generally every Transgression in a general sense is a tempting of God Num. 14. 22. They have tempted me now these ten
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
chearfulness of countenance guilt and shame cast down the countenance but Righteousness and Wisdom embolden it more particularly in prayer as our confidence and joy in God is increased it bewrayeth it self in the countenance Psal. 34. 15. They looked unto him and were lightned and their faces were not ashamed they are revived and incouraged and come away from the Throne of Grace other manner of Persons then they came to it 3. That some kind of Transformation is wrought by prayer appeareth by these Considerations 1. That as God is glorious in himself so he maketh him that cometh to him partaker of his Glory For certainly all communion with God breedeth some Assimilation and likeness unto God it is clear in heavenly glory when we see him as he is we shall be like him 1 Iohn 3. 2. and it is clear also in our Communion with him in the Spirit for the Apostle telleth us that by beholding the Glory of the Lord as in a glass we are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. not onely doth vision or immediate intuition produce this effect but also spiritual specular vision or a sight of God in the Ordinances produces a divine and God-like Nature inclining us to hate sin and love Righteousness the more we are above with God the more we are like him we see it in ordinary converse a man is as the company that he keepeth he that walketh with wise men shall be wise saith Solomon but a companion of fools shall be destroyed Prov. 13. 20. now it is not imaginable that a man should converse often with God fervently seriously and not be more like him He that liveth in a Mill the dust will stick upon his clothes Man receiveth an insensible taint from his company he that liveth in a shop of Perfumes often handleth them is conversant among them carryeth away somewhat of the fragrancy of these good Ointments so by conversing with God we are made like him 2. Nearer we cannot come to God while we dwell in Flesh then by lifting up the heart to him in fervent prayer this is the intimate converse and familiarity of a loving soul with God therefore it is called a lifting up the heart to God he will not come down to us therefore we lift up the heart to him Lament 3. 41. Let us lift up our hearts with our hands to God in the Heavens so Psal. 25. 1. Unto thee O Lord do I lift up my soul and Psalm 86. 4. Rejoyce the soul of thy servant for unto thee do I lift up my soul so Psalm 143. 8. cause me to know the way wherein I should walk for I lift up my soul unto thee All these places shew that there can be no sincerity and seriousness in this Duty unless there be this Ascension of the soul to God it is an act of spiritual Friendship therefore called an acquainting our selves with God Iob 22. 21. now as acquaintance is kept up by frequent visits so prayer is called a giving God a visit Isa. 26. 16. In their trouble they have visited thee Well then here is the greatest intimacy we have with God In the word God speaks to us by a proxy and Ambassador another speaketh for him in the Lords Supper we are feasted at his cost and remember him but we are not admitted into his immediate presence as those that are feasted by the King in another room then he dineth in but prayer goeth up to God and speaketh to himself immediately and therefore this way of commerce must needs bring in much of God to the soul. 3. In fervent prayer we have a double advantage we get a sight of God and exercise strong love to God and both conduce to make us like God 1. We get a sight of God for in it if it be seriously performed we turn our back upon all other things that we may look to God as sitting upon the Throne governing all things by his power for his Glory By Faith we see the invisible one Heb. 11. 27. surely if we do not see God before the eye of our Faith when we pray to him we Worship an Idol not the true and living God who is and is a Rewarder of them that diligently seek him Our hearts should be shut up against the thoughts of any other thing and confined only to the object to whom we direct our Worship I reason thus if a Christian foreseeth the Lord before him in all his wayes and keepeth alwayes as in his eye and presence surely he should set the Lord before him in his Worship and in his prayers Psalm 16. 8. a good Christian doth always keep as in Gods eye and presence much more when he calleth upon his Name now every sight of God doth more affect and change the heart as none but the pure in heart see God so none see God but are most pure in heart there is a self-purifying in moral things purity of heart maketh way for the sight of God Mark 5. 8. so the sight of God maketh way for the purity of Heart Iohn Epist. 3. 11. He that doth evil hath not seen God a serious sight of God certainly worketh some change in us 2. In prayer a strong love to God is acted for it is the expression of our delight in him Iob 27. 10. Will he delight himself in the Almighty Will he alwayes call upon God Now we are changed into the likeness of him in whom we delight in Love transformeth and changeth us into the nature of what is loved there is the difference between the Mind and the Will the Mind draweth things to its-self but the Will followeth the things it chooseth and is drawn by them as the wax receiveth the impression of the Seal Carnal objects make us carnal and earthly things earthly and Heavenly things Heavenly and the love of God Godly Psal. 115. 8. They that make them are like unto them so are all they that put their trust in them stupid and senseless as Idols it secretly stamps the heart with what we like and esteem and admire 4. There are Agents in Prayer to help us to improve this advantage 1. The Humane Spirit 2. The New Nature And 3. The Spirit of God 1. The Humane Spirit or our Natural Faculty so that by our understandings we may work upon our Wills and Affections surely God maketh use of this for the Holy Ghost doth not work upon a man as upon a block and we are to rouze up our selves and to attend upon this work with the greatest seriousness imaginable The Prophet complains Isa. 64. 7. There is none that calleth upon thy name that stirreth up himself to take hold of thee without this it is but dead and cold work and if there be no more than this it is but dry litteral work not that fervent effectual prayer which will change the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. the
Father So Colossians 3. 3 4. Now our Life is hidden with Christ but when he who is our Life shall appear we shall appear with him in Glory 1 Iohn 3. 2. When he shall appear we shall be like him for we shall see him as he is 2 Thessalonians 1. 10. Christ shall be glorified in his Saints and admired in all them that believe all these places shew we shall be partakers of this Glory 3. The manner Glorification taketh not away the substance and natural properties of the body for there is a glorious Transfiguration but no abolition of the substance of Christs body it was the same body of Christ before and after Transfiguration Glory freeth us from natural infirmities but it doth not strip us of natural properties Christ hath shewed in his own body what he can or will perform in ours these same bodies but otherwise adorned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with these eyes shall I see God Iob 19. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This corruptible must put on incorruption and this mortal must put on immortality 1 Cor. 15. 53. USES 1. Be Transformed that you may be Transfigured be ye transformed by the renewing of your minds Rom. 12. 2. the change must begin in the Soul 2 Cor. 3. 18. and thence it is conveyed to the Body the lustre of Grace maketh way for the splendor of Glory Prov. 4. 18. The path of the just is as the shining light which shineth more and more to the perfect day The way of the wicked is an encreasing darkness Ignorance Sin outer Darkness 2. Be contented to be like Christ in reproaches disgraces and neglect in the World that you may be like him in Glory bear the reproach of Christ Heb. 13. 13. Let us go forth therefore unto him without the Camp bearing his reproach Heb. 11. 26. Esteeming the reproach of Christ greater riches then the Treasures of Egypt prefer it before all earthly honour Acts 5. 41. And they departed from the Councel rejoycing that they were counted worthy to suffer shame for his name and 2 Sam. 6. 22. I will yet be more vile and base in my own sight Your Lord is a glorious Lord and he can put Glory upon you 3. To wean our hearts from all humane and earthly glory what is a glorious House to the Palace of Heaven glorious Garments to the Robes of Immortality The glory of Christ should put out the glory of these petty stars that shine in the World as the Sun puts out the fire We have higher things to mind it is not for Eagles to catch Flyes or Princes to embrace the dunghill 4. Since this glory is for the Body do not debase the Body to make it an instrument of sin 1 Thess. 4. 4. Possess your vessels in Sanctification and Honour do not offend God to gratifie the Body as they do Rom. 14. 13. who make provision for the flesh to fulfil the lusts thereof Do not spare the body to do God service Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night hope for to come for which hopes sake King Agrippa I am accused of the Iews 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God SERMON III. MATTH 17. 3. And behold there appeared to unto him Moses and Elias talking with him With LUKE 9. 30 31. And behold there talked with him two men Moses and Elias who appeared in glory and spake of his decease which he should accomplish at Ierusalem HAving spoken of Christs Transfiguration we come now to speak of those special Accidents and Adjuncts which happened at the time of his Transfiguration Here are two mentioned 1. The extraordinary Apparition of Moses and Elias 2. Their conference with our Saviour In the First 1. The persons who appeared Moses and Elias 2. The manner of their appearing Luke saith they appeared in Glory Since the Scripture affixeth a behold or note of Attention wherever this History is mentioned it will not be unprofitable for us to consider it a little First Who appeared Moses and Elias these were there in person as well as Christ was there in Person for it is not a Vision but a thing really done and transacted Christ would have but two being to give us a glimpse only not the full lustre and splendor of his Glory and Majesty as he will at the last day when he shall come in the Glory of the Father and all his holy Angels with him But why these two 1. With respect to the Gospel or new Law which he was to set up It is for the confirmation thereof that Moses and Elias appear talking with him shewing the harmony and agreement between them and the subordination of their dispensation to Christ and Salvation by him Moses was the person by whom the Law was given and Elias was a principal Prophet The Law is represented by Moses and the Prophets by Elias Both did frequently foretell and prefigure the Death and Resurrection of Christ and all the Scripture which was then written was usually called by this term Law and Prophets Acts 24. 14. Believing all things that are written in the Law and the Prophets and Mat. 11. 13. for all the Law and the Prophets prophesied until Iohn Luke 16. 24. They have Moses and the Prophets let them hear them so Acts 26. 22. I witness no other things then those which Moses and the Prophets say should come to pass So Mark 7. 11. Whatsoever ye would that men should do to you do you the same to them for this is the Law and the Prophets Well then the Books of the Old Testament are frequently and solemnly thus called Law and Prophets the Messiah was spoken of and foretold in both and the godly before his comming waited for him as such One place I had almost forgotten Rom. 3. 21. The Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Which sheweth that not only the person of Christ was set forth but also his institution and Gospel dispensation Well to manifest this consent here is Law and Prophets Moses and Elias friendly conferring with Christ or rather attending upon him as servants upon their Lord. Christ and Moses Christ and the Prophets are not at variance as the Jews suppose but here is a fair agreement betwixt them 2. With respect to the Persons themselves there are many special Reasons these had been the most faithful and laborious servants of the Lord and publick eminent instruments of his Glory Moses a giver of the Law and Elias a restorer of the Law Moses faithful in all the House of God and Elias zealous for the glory of God Both had ventured their lives Moses by encountring Pharaoh and Elias Ahab Both had seen the glory of God in Mount Horeb and spake with God also Moses Exod. 33. 11. He saw the
that Spirit of unsubjection which is so natural to us Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Psalm 2. 3. Let us break their bands asunder and cast away their cords from us Duties are more displeasing to the flesh then Happiness and we like pardon and Life more then we like strictness purity and that watching and striving and waiting and exercising our selves unto Godliness which the Scripture calleth for USE To press us to get this disease cured and our Hearts reconciled to our duty as well as to our Happiness These Considerations may be an help to you 1. God is a Governour as well as a Benefactor and must be respected in both Relations and therefore we must not only desire and wait for his benefits but submit to his Government his Government is seen in his Laws and Providence In his Laws he appoints our Duty in his Providence he appoints their Trials to refuse either is to question his Soveraignty Psal. 12. 4. Who have said With our tongues will we prevail our lips are our own who is Lord over us Exod. 5. 2. And Pharaoh said who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go so also not to submit to his Trials Therefore now if we love God as a Benefactor we must be subject to him as our true and proper Soveraign who will bring us to Heaven in what way he pleaseth 2. The Terms and Means appointed conduce to mortifie our Love to the false Happiness for one great part of Religion is to draw off our hearts from the vain Pleasures and Honours of the World the other part is to carry us on in the pursuit of the true Happiness a Recess from the World and an Access to God Mortification and Vivification We shall sit down with present things if we abandon our selves to our sensual Inclinations Luk. 16. 25. so that our desires of the true happiness will be feeble and easily controuled if we submit not to the means 3. The care and due observance of the Means sheweth the value and Respect to the true Happiness If we do not labour for it and suffer for it we do not value it according to its worth There is a simple naked Estimation and a practical Esteem Naked Approbation Rom. 2. 18. And knowest his will and approvest the things that are excellent being instructed out of the Law The Practical Esteem is a Self-denying Obedience Rom. 2. 7. To them who by patient continuance in well-doing seek for glory c. Then they respect means and end together and submit to the one to obtain the other If the wicked are said to despise Eternal Happiness it is not simply as Happiness nor as Eternal for they that love themselves would be happy and everlastingly happy but it is in conjunction with the Means as the Israelites despised the pleasant Land and murmured in their Tents Psal. 106. 24. Yea they despised the pleasant land and they believed not his word but murmured in their tents and hearkened not to the voice of the Lord. The Land was a good fertile Land but afar of and because of Giants and walled Towns and so no thought worthy the pains and difficultiest to be undergone Heaven is a good place but out of Indulgence to the Ease of the Flesh we dislike difficulties and strictness of holy walking 4. The difficulty of Salvation lies not in a respect to the End but the Means and therefore the Trial of our Sincerity must rather be looked for there There is some difficulty about the End to convince men of an unseen Felicity but that may be done in part by Reason but savingly and throughly by the Spirit of Revelation Eph. 1. 18. The eyes of your understandings being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints But man is sooner convinced than converted than drawn off from worldly Vanities that he may seek after this happiness and usually we have a quicker ear for offers of Happiness than Precepts of Duty and Obedience Balaam Numb 23. 10. Oh that I could die the death of the Righteous and that my latter end were like his Ioh. 6. 34. Evermore give us this bread of life But a true Christian if by any means I may attain to the Resurrection of the dead Phil. 3. 11. 5. The Necessity of this Self-denying Resignation of our selves to God to bring us to Heaven in his own way is necessary That we may begin with God Luk. 14. 26. If any man come to me and hate not father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple And also that we may be true to him and go on with him and be fortified against all the difficulties we meet with in the way to Heaven Heb. 11. 35. Others were tortured not accepting deliverance that they might obtain a better resurrection that none of these things move us Acts 20. 24. Mat. 20. 22. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with 6. There is such an inseparable connexion between the End and Means that God will not give us the one without the other if we believe mortifie waite suffer then shall we reign with him otherwise not Doct. III. Much evil would ensue if we had our Desires in all those thing that we think good for us Peter said It is good for us to be here but alas how ill would it have been for the World if Christ had abode still in the Mount Peters instance sheweth us two things 1. That we are apt to consult with our own Profit rather than Publick Good The World needed him he had great business to do in the Valley but he would be in the Mount It is our Nature if it be well with our selves to forget others Peter little minded his Fellow Apostles the Redemption of the World the Conversion of Nations c. 2. How much we are out when we judge by present sense and the Judgment of Flesh. We consult with the ease of the Flesh and so desire Rest more than Pains and labour what pleaseth rather than what profiteth Peter saith It is good to be here but he must labour first suffer first before he entreth into Glory Well then Let us learn by what measure to determine Good or Evil. 1. Good is not to be determined by our Fancies and Conceits but by the Wisdom of God for he knoweth what is better for us then we do for our selves and the Divine Choices are to be preferred before our foolish Fancies and what he sendeth and permitteth to fall out is better for us than any thing else Could we be perswaded of this how would
sense and the conceits of the sufferer When we are but newly under the affliction we feel the smart but do not presently find the benefit but within a while especially in the review it is good for me It is matter of Faith under the Affliction it is matter of Sense afterwards Gods Physick must have time to work That which is not good may be good though it be not good in its Nature it may be good in its Use and though for the present we see it not we shall see it Therefore good is not to be determined by Feeling but by Faith The Rod is a sore thing for the present but the bitter Root will yield sweet Fruit. If we come to a Person under the Cross and ask him What is it good to feel the lashes of Gods correcting hand to be kept poor sickly exercised with losses and reproaches to part with Friends and Relations to lose a beloved Child he would be apt to Answer No. But this poor Creature after he hath been exercised and mortified and gotten some renewed Evidences of Gods Favour ask him then Is it good to be afflicted Oh yes I had been Vain Neglectful of God wanted such an Experience of the Lords Grace Faith should determine the case when we feel it not Well then Let us learn to distinguish between what is really best for us and what we judge to be best Other Diet is more wholesome for our Souls than that which our sickly Appetite craveth It is best many times when we are weakest worst when strongest all things are good as they help on a blessed Eternity so sharp afflictions are good That part of the World that is governed by sense will never yield to this You cannot convince a Covetous Man that the loss of an Estate is good or a worldly rich man that Poverty is good or an Ambitious man that it is good to be despised and contemned or a sensual Voluptuous Man that it is good to be in Pains that the Body be afflicted for the good of the Soul they will never believe you But those that measure all things by Eternity they know that Poverty makes way for the true Riches and Ignominy for the true Glory Want for fulness of Pleasures and Misery mortifies Sin SERMON V. MATTH 17. 5. While he yet spake behold a bright Cloud overshadowed him and behold a voice out of the Cloud which said This is my beloved Son in whom I am well pleased hear ye him IN this branch of the story two things are remarkable and there is a Behold prefixed before either of them to excite our Attention First they see a bright Cloud and then they hear a voice out of the Cloud First Of the Cloud and while he yet spake behold a bright cloud overshadowed them it was not a dark cloud as upon Mount Sinai when God gave the Law but a bright one yet not so bright and lightsome but that it was mixt with some obscurity It was no natural and ordinary cloud such as are commonly engendred in the air above us but extraordinary and supernatural created by God for this occasion The use of it was double 1. To convey Moses and Elias out of their sight when this conference was ended therefore some expound that which is said Luke 9. 34. They feared as they entred into the Cloud after this manner the Disciples feared when they saw Moses and Elias entring into the Cloud that is involved and covered in it It is said of Jesus Christ himself when he ascended into Heaven Acts 1. 9. A cloud received him out of their sight 2. To be a token of the extraordinary presence of God whose voice immediately came out of the cloud as also to vail the glory thereof which was best done by a Cloud a thing of a middle nature between terrestrial and Celestial bodies When Solomon builded the Temple the Lord shewed his special presence thereby filling the House with a Cloud 1 Kings 8. 10. This way of Apparition God useth to moderate the splendor of his excellent Glory We are not able to behold God as he is and must not pry into his Glory there is a Cloud and vail upon it Secondly They heard a Voice and behold a voice out of the Cloud which said this is my beloved Son in whom I am well pleased hear ye him 1. Observe That there was a voice distinctly and audibly heard Though God did sensibly now manifest his presence in the Mount with Christ and did audibly speak to them yet he did not appear in any distinct form and shape either of man or any other living Creature but all was done by a voice out of the cloud so Deut. 4. 12. Ye heard the voice of the words but saw no similitude and verse 15. take good heed to your selves for ye saw no similitude in the day that the Lord spake to you in Horeb least ye corrupt your selves and make to you any graven Image The similitude of any figure c. The voice of God may with less danger come to us then any sight or representation of him 2. The matter or what this voice said This is my beloved Son hear ye him By this voice there is 1. A Testimony given to Christ. 2. A command to hear him Or 1. The dignity of Christ he is the beloved Son of God in whom he is well pleased 2. A suitable respect bespoken for him The words are few but yet contain the sum of the whole Gospel and they are spoken not by a Man nor by an Angel but by the Lord himself and therefore they should be entertained with the more reverence The Apostle Peter who was one of the parties present could never forget this Testimony of the Father concerning his Son Jesus Christ 2 Pet. 1. 17. He received from 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 besides what Christ speaketh of another voice from Heaven is true of this Iohn 12. 30. This voice came not because of me but for your sakes not so much to encourage him in his suffering as to our edification and instruction All the testimonies given unto Christ from Heaven tended to point him out to sinners as the true Messiah approved and accepted of God therefore these words should ever be in our minds especially when we draw nigh to God in solemn duties I shall begin with the Dignity Honour and Glory of Christ solemnly declared from Heaven there are three things in it 1. The Relation between him and the Father He is a Son 2. The dearness of that Relation His beloved Son 3. The complacential satisfaction which he taketh in him and the price of our Redemption paid by him in whom I am well pleased Doctrine That it is the main and principal point of the Gospel and of great necessity to be known and believed to Salvation that Iesus
blessed Mediator working greater miracles than ever did Moses so he is called our Rabbi or Master Mar. 23. 8. One is your master even Christ and ye are brethren The supream Authority the original hight is in Christ We are not Leaders and Teachers but Fellow Disciples so Heb. 3. 1. Consider the Apostle and high priest of our profession Iesus Christ. Again he is called the Angel or Messenger of the Covenant Mal. 3. 1. Christ with a great condescension took upon him the office of his Fathers Ambassador to the Church to promote the Covenant of Reconciliation between God and Man and make offers of it in preaching the Gospel and he it is that doth by this Spirit perswade the Elect and doth make his Covenant sure to them Once more he is called Amen the faithful and true witness Rev. 3. 14. there can be no prejudice against his Testimony he can never deceive nor be deceived it is so it will be so as he hath said Amen is his Name 2. By the Properties of his Office he hath 3 things to qualifie him for this high Office 1. Absolute supream Authority and therefore we must hear him and hearken to him This is usually made the ground and reason of the Gospel invitation to invite sinners to submit themselves to seek after God in this way As Matth. 11. 27 28. All things are delivered unto me of my father and no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Come unto me all ye that are weary and heavy laden c. There is no true knowing of God but by Christ and the Gospel Revelation which he hath established therefore here must we seek rest for our souls So Ioh. 3. 35 36. The father loveth the son and hath put all things into his hands He that believeth on the son hath everlasting life and he that believeth not the son hath not seen life but the wrath of God abideth on him First his Mediatorial Authority is acknowledged and then Faith and Obedience to the Gospel is called for for to the sentence of the Son of God we must stand or fall So when Christ instituted and sent abroad his Messengers to invite the World to the Obedience of the Gospel Matth. 28. 18 19 20. All power is given to me both in heaven and in earth Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you He hath absolute and supream Authority to gather his Church to appoint Ministers and Ordinances to bestow the Spirit to open and close Heaven and Hell as he pleaseth to dispose of all affairs in the World for the furtherance of the Gospel and to enjoyn the whole World obedience to his Commands and to embrace this Doctrine 2. All manner of sufficiency and power of God to execute this Office Ioh. 3. 34. For he whom God hath sent speaketh the words of God for God giveth not the spirit by measure to him The former Prophets had the Spirit in a limited measure bestowed on them by God for such particular purposes as best pleased him Therefore all their prophesies begin Thus saith the Lord as having for every particular Message and Errand new Revelation but on Christ the Spirit descended once for all and commanded the belief of all and obedience to all that he should say Therefore it is said Col. 2. 3. In him are all the treasures of wisdom and knowledge He is Ignorant of none of those things which are to be known and practised in order to our eternal salvation they are deposited with him to be dispensed to us 3. There is in him a powerful efficacy As he hath absolute Authority to teach in his own name and fulness of sufficiency to make known the Mind of God to us so he hath power to make his Doctrine Effectual As when he dealt with his Disciples after he had opened the Scriptures he opened their Understandings Luk. 24. 25. so he opened the heart of Lydia Acts 16. 14. He can teach so as to draw Ioh. 6. 44 45. He can excite the drowsie Mind change and turn the Rebellious Will cure the distempered Affections make us to be what he perswadeth us to be There is no such Teacher as Christ who doth not only give us our Lesson but an heart to Learn therefore to him we must submit hear nothing against him but all from him II. About Hearing him that must be explained also First What it is to Hear It being our great duty and the respect bespoken for him In the hearing of words there are 3 things considerable the sound that cometh to the Ear the understanding of the Sense and Meaning and the assent or consent of the Mind Of the first the Beasts are capable for they have Ears to hear the sound of words uttered The second is common to all Men for they can sense such intelligible words as they hear The third belongeth to Disciples who are swayed by their Masters Authority So that Hear him is not to hear as Beasts nor barely to hear as Men but to hear as Disciples to believe him to obey him to believe his Doctrines and Promises and to obey his Precepts For his Authority is absolute and what he doth say doth warrant our Faith and command our practice and obedience I gather this partly from the word Hear which not only signifies Attention and Belief but Obedience as 1 Sam. 15. 22. To obey is better than sacrifice and to hearken then the fat of rams Where to obey and hearken are put as words of the same import and signification Partly from the Matter of Christs Revelation he hath revealed not onely Doctrines to inform the Mind but Precepts to reform the Heart and Practice If we assent to the doctrine but do not obey the precepts we do not hear him Therefore to hear him is to yield obedience to what he shall teach you and when Christ cometh to take an account of the entertainment of the Gospel he shall come in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Iesus Christ. Partly too from the intimate connexion there is between his Prophetical and Regal Office Christ is so a Prophet that he is also a Soveraign and doth not onely give us Counsel and Direction but a Law which we are to observe under the highest penalties If the Gospel were an arbitrary direction which we might observe or not observe without any great danger to our selves surely it were folly to despise good Counsel but it hath the force of a new Law from the great King and Law-giver of the World therefore it must not onely be believed but obeyed Heb. 5. 8. He that is the chief prophet of the church is also the king of saints
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