A51838:172
Christs temptation and transfiguration practically explained and improved in several sermons /
Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ...
A51838:172
Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ...
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. More Particularly, we tempt God two ways, in a way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extremes; for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses, because they do not believe that God will do what is meet to be done in his own time, or in his own way. As for instance, had the Israelites believed that God in his own time, and in his own way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark, and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hill-top, and then they were discomfited. But Presumption in some being most visible, in others distrust, therefore we make two kinds of them.
2. More Particularly, we tempt God two wayes, in a way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extreams; for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses, because they do not believe that God will do what is meet to be done in his own time, or in his own way. As for instance, had the Israelites believed that God in his own time, and in his own way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark, and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hill-top, and then they were discomfited. But Presumption in some being most visible, in others distrust, therefore we make two kinds of them.
(1.) In a way of Distrust. And that is done several ways, but all agree in this; not content with what God hath done already ⟨p. 96⟩to settle our Faith, we prescribe means of our own, and indent with him upon terms of our own making. So the Israelites, Exod. 17. 7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? They had sufficient signs of Gods Presence, the pillar of a Cloud and Fire, that went before them by day and by night, but they would have signs of their own. So the Jews are said to tempt Christ, because they sought a sign from heaven, Matth. 16. 1. The Pharisees also, with the Sadducees came, and tempting desired him, that he would show them a sign from heaven. He had given sufficient evidence of his Mission and Divine Power, in casting out devils, and healing the sick and diseased; but they would have, a sign from heaven, some sign of their own prescribing. The Devil is ready to put such thoughts into our Minds. If God be with us, let him show it by doing this or that; and we are apt to require stronger proofs of Gods power and presence with us, than he alloweth. This is a frequent sin now a days, and men are many ways guilty of it.
(1.) In a way of Distrust. And that is done several wayes, but all agree in this; not content with what God hath done already ⟨p. 96⟩to settle our Faith, we prescribe means of our own, and indent with him upon terms of our own making. So the Israelites, Exod. 17. 7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? They had sufficient signs of Gods Presence, the pillar of a Cloud and Fire, that went before them by day and by night, but they would have signs of their own. So the Iews are said to tempt Christ, because they sought a sign from heaven, Matth. 16. 1. The Pharisees also, with the Sadducees came, and tempting desired him, that he would shew them a sign from heaven. He had given sufficient evidence of his Mission and Divine Power, in casting out devils, and healing the sick and diseased; but they would have, a sign from heaven, some sign of their own prescribing. The Devil is ready to put such thoughts into our Minds. If God be with us, let him shew it by doing this or that; and we are apt to require stronger proofs of Gods power and presence with us, than he alloweth. This is a frequent sin now a dayes, and men are many wayes guilty of it.
(1.) Some will not believe the Gospel, except they see a Miracle, or hear an Oracle. ⟨p. 97⟩Christ representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would repent. They would have other ways of assurance than God alloweth, and are not content with his Word and Works, by which he revealeth himself to us, but will at their own pleasure make trial of his Will and Power, and then believe. These tempt God, and therefore no wonder, if God will not do for them that which they require.
(1.) Some will not believe the Gospel, except they see a Miracle, or hear an Oracle. ⟨p. 97⟩Christ representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would repent. They would have other wayes of assurance than God alloweth, and are not content with his Word and Works, by which he revealeth himself to us, but will at their own pleasure make trial of his Will and Power, and then believe. These tempt God, and therefore no wonder, if God will not do for them that which they require.
(2.) Some will not believe Gods Providence, but make question of his Power and Goodness, and care over us, and our welfare, when he hath given us sufficient proof thereof. When he hath taken care to convince our infidelity, by supplying our wants, and hath done abundantly enough already for evidencing his Power, Justice and Truth, and readiness to help us; we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psal. 95. 9, 10. When your fathers tempted me, proved me, and saw my works. Forty years long was I grieved with this generation; and said, It is a people, that do err in their hearts, and they have not known my ways. They saw his works, were fed with Miracles, and clothed with Miracles, yet they must have new proof still. ⟨p. 98⟩Two ways of Tempting him as to his providence the Scripture mentions.
(2.) Some will not believe Gods Providence, but make question of his Power and Goodness, and care over us, and our welfare, when he hath given us sufficient proof thereof. When he hath taken care to convince our infidelity, by supplying our wants, and hath done abundantly enough already for evidencing his Power, Justice and Truth, and readiness to help us; we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psal. 95. 9, 10. When your fathers tempted me, proved me, and saw my works. Forty years long was I grieved with this generation; and said, It is a people, that do err in their hearts, and they have not known my wayes. They saw his works, were fed with Miracles, and cloathed with Miracles, yet they must have new proof still. ⟨p. 98⟩
1 One was their setting God a task of satisfying their conceits and carnal Affections, Psal. 78. 18. And they tempted God in their hearts, by asking meat for their lusts. Of this sin they are guilty that must be maintained at such a rate, must have such provision for them and theirs, or else they cannot believe his Truth and Care of them. As the Israelites, God must give them festival diet in the Wilderness, or else they will no longer believe his power, and serve him.
2 The other way of tempting God with respect to his Providence, was by confining him to their own Time, Manner and Means of working, Psal. 78. 41. Yea they turned back, and tempted God, and limited the holy One of Israel. To limit the Holy One is to confine him within a Circle of their own making, and if he doth not help them by their Means, and at their Time, as those in the Text, they will not tarry Gods leisure, they think there is no depending on him for any succour. Thus they set bounds to his Wisdom and Power, as if he could do no more, than they conceive to be probable. Thus also we prescribe Means and Time to God, take upon us to set rules to him, how he should govern the World. ⟨p. 99⟩And one usual way of tempting God now is, when we will not go fair and softly in the path and pace of Gods appointing, but are offended at the tediousness thereof, and make haste, and take more compendious ways of our own, Isa. 28. 16. He that believeth will not make hast; but he that believeth not is precipitant, must have Gods Mercy, Power and Goodness manifested to them in their own way and time.
2 The other way of tempting God with respect to his Providence, was by confining him to their own Time, Manner and Means of working, Psal. 78. 41. Yea they turned back, and tempted God, and limited the holy One of Israel. To limit the Holy One is to confine him within a Circle of their own making, and if he doth not help them by their Means, and at their Time, as those in the Text, they will not tarry Gods leisure, they think there is no depending on him for any succour. Thus they set bounds to his Wisdom and Power, as if he could do no more, than they conceive to be probable. Thus also we prescribe Means and Time to God, take upon us to set rules to him, how he should govern the World. ⟨p. 99⟩And one usual way of tempting God now is, when we will not go fair and softly in the path and pace of Gods appointing, but are offended at the tediousness thereof, and make haste, and take more compendious wayes of our own,
(3.) Some will not be satisfied as to their spiritual Estate without some sensible proof, or such kind of Assurance, as God usually vouchsafeth not to his people. As suppose they must be fed with spiritual dainties, and overflow with sensible consolation in every holy duty, or else they are filled with disquieting thoughts about their acceptance with God. We must have matters of Faith put under the view and feeling of sense, or else we will not take comfort in them. But we must not limit God to give proofs of his Love, nor prescribe such signs, as are not promised by him, but study our case in the Word. For God will not always treat us by sensible experience. Thomas is allowed to touch Christ, but Mary is not allowed to touch him, Joh. 20. 17. compared with verse 27.
(3.) Some will not be satisfied as to their spiritual Estate without some sensible proof, or such kind of Assurance, as God usually vouchsafeth not to his people. As suppose they must be fed with spiritual dainties, and overflow with sensible consolation in every holy duty, or else they are filled with disquieting thoughts about their acceptance with God. We must have matters of Faith put under the view and feeling of sense, or else we will not take comfort in them. But we mustnot limit God to give proofs of his Love, nor prescribe such signs, as are not promised by him, but study our case in the Word. For God will not alwayes treat us by sensible experience. Thomas is allowed to touch Christ, but Mary is not allowed to touch him, Ioh. 20. 17. compared with verse 27.
2. In a way of Presumption; so we tempt God, when without any warrant we ⟨p. 100⟩presume of Gods Power and Providence. As here the devil tempted Christ to cast himself down from the pinnacle of the Temple, to try if he would take the charge of him in the Fall; whereupon Christ replieth, Thou shalt not tempt the Lord thy God. Now this is done several ways.
2. In a way of Presumption; so we tempt God, when without any warrant we ⟨p. 100⟩presume of Gods Power and Providence. As here the devil tempted Christ to cast himself down from the pinacle of the Temple, to try if he would take the charge of him in the Fall; whereupon Christ replyeth, Thou shalt not tempt the Lord thy God. Now this is done several ways.
1 When we presume upon Gods help, forsaking the ordinary way and means. Christ would not throw himself down, when he could go down by the stairs or steps of the Temple. Down stairs and over the battlements is not all one. Christ that could walk upon the Sea in the distress of his Disciples, in ordinary cases taketh a Ship. Whosoever will not use the ordinary means, that God hath appointed, but in ordinary cases expects extraordinary supplies tempteth God. God is able to bring water out of the Rock, when there is nothing but Rock and Stone; but when we may hope to find spring-water, we must dig for it. God can rain Manna out of heaven; but when the Soil will bear Corn, we must Till it. When Elisha was in a little Village, not able to defend him from the Syrians, he had Chariots and Horsemen of Fire to defend him, 2 King. 6. 17. but when he was in Samaria, a strong walled town, and the King of Israel sent to fetch his head, he said to those ⟨p. 101⟩that were with him, shut the door, ver. 32. Christ in the Wilderness miraculously fed many; but near the City he sent his disciples to buy bread, Joh. 4. 8. When the Church of God had need of able helps at first, Gifts were miraculously conferred; but afterwards every man to his study, 1 Tim. 4. 15. Meditate upon these things, give thy self wholly to them, that thy profiting may appear to all. In short, Gods Omnipotency is for that time discharged, when we have ordinary means to help our selves. To disdain ordinary means, and expect extraordinary, is as if a man should put off his clothes, and then expect God should keep him from cold.
1 When we presume upon Gods help, forsaking the ordinary way and means. Christ would not throw himself down, when he could go down by the stairs or steps of the Temple. Down stairs and over the battlements is not all one. Christ that could walk upon the Sea in the distress of his Disciples, in ordinary cases taketh a Ship. Whosoever will not use the ordinary means, that God hath appointed, but in ordinary cases expects extraordinary supplies tempteth God. God is able to bring water out of the Rock, when there is nothing but Rock and Stone; but when we may hope to find spring-water, we must dig for it. God can rain Manna out of heaven; but when the Soil will bear Corn, we must Till it. When Elisha was in a little Village, not able to defend him from the Syrians, he had Chariots and Horsemen of Fire to defend him,
2 When we expect the End without the Means. If Hezekiah had refused the bunch of Figs, or Paul's companions to tarry in the Ship, they had tempted God. When we desire any blessing, we must not refuse, or neglect any good means for attaining of it. In spiritual things this is very usual; men hope to have the End without the Means. In temporal things we will soon confess there must be means used, for if any would not work, neither should he eat, 2 Thes. 3. 10. In warfare no victory is to be hoped for without fighting; only in spiritual matters we think to do well enough, ⟨p. 102⟩though we never put to our endeavours, to cry for knowledge, and to dig for it; this is a tempting of God, Prov. 2. 3, 4, 5. If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her, as for hid treasures. Then shalt thou understand the fear of the Lord, and find the knowledge of God. We dream of Heaven, when there is no Mortification, no exercising our selves unto Godliness. A great many say as Balaam did, Let me die the death of the righteous, and let my last end be like his, Numb. 23. 10. but they care not for living the life of the Righteous. If they can but charm themselves into a secure presumption of Salvation, they never give diligence to make their Calling and Election sure. This cometh from hardness of Heart, not strength of Faith. Many defer their Conversion to the last, and then think that in the twinkling of an eye they shall in a trice be in Heaven, with Elijah in a Whirl-wind. It was a Prayer of Sir Thomas More, Domine, Deus, fac me in iis consequendis operam collocare, pro quibus obtinendis te orare soleo. Lord! make me to bestow pains in getting those things, for the obtaining of which I use to pray to thee. Otherwise we tempt God.
2 When we expect the End without the Means. If Hezekiah had refused the bunch of Figs, or Paul's companions to tarry in the Ship, they had tempted God. When we desire any blessing, we must not refuse, or neglect any good means for attaining of it. In spiritual things this is very usual; men hope to have the End without the Means. In temporal things we will soon confess there must be means used, for if any would not work, neither should he eat,
3 When without Call we rush into any danger, or throw our selves into it, with an expectation God will fetch us off again. As if Christ, when no body went about to thrust him down, should wilfully have cast himself down. Whether the danger be certain, or inevitable, or very probable, we must not throw our selves on it; but when God calls us, then we may expect his help according to his promise, as to go into places or houses infected. In spiritual cases it is often done, men that by often experience have found such and such things to be occasions to them of sinning, yet presume to do the same again. These tempt God, ride into the Devils quarters, go into dangerous Places and Companies, where they are like to be corrupted; as Peter went into the High Priests Hall, and those that go to live in Popish Families. We pray, that we be not led into temptations, but when we lead our selves, what shall become of us? as we do, when we cast our selves upon Temptations, and dangerous occasions of sin.
4 When we undertake things, for which we are not fitted and prepared either habitually or actually: As to speak largely without Meditation; when an unlearned man undertakes the handling a weighty Controversy, and a good cause wanteth ⟨p. 104⟩shoulders, we tempt God. When we undertake things above bodily strength, all will condemn us; so to undertake things, that we have no ability to perform, is unlawful. The sons of Sceva would take upon them to Exorcise the Devil, and the man in whom the evil spirit was, leapt on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded, Act. 19. 16.
4 When we undertake things, for which we are not fitted and prepared either habitually or actually: As to speak largely without Meditation; when an unlearned man undertakes the handling a weighty Controversie, and a good cause wanteth ⟨p. 104⟩shoulders, we tempt God. When we undertake things above bodily strength, all will condemn us; so to undertake things, that we have no ability to perform, is unlawful. The sons of Sceva would take upon them to Exorcise the Devil, and the man in whom the evil spirit was, leapt on them, and overcame them, and prevailed against them, so that they fied out of that house naked and wounded, Act. 19. 16.
5 Another sort of tempting God is, when we come to him with an Idol in our hearts, that is, when people are resolved of a thing, they will go, and ask counsel of God. In all matters we resolve on, we are to take Gods leave, and counsel and blessing; but they first resolve, and then ask Gods Counsel. And therefore God saith, Ezek. 14. 4. Every man of the house of Israel, that setteth up his Idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh according to the multitude of his Idols. Balaam had a mind to the wages of unrighteousness, but yet he durst not go without God, and till God had permitted him, he would be asking again and again, Numb. 22. 12. compared with the 20 and 22 Verses. God answered him in wrath according to the ⟨p. 105⟩Idol of his Heart. Thus you see men tempt God, when either out of diffidence or presumption they seek an experience of his Wisdom, Power, Justice, Truth, Goodness against his Word and Command, and the order he hath established; as the Israelites, when means failed, murmured and prescribed Time, Means and Manner of deliverance, as if they would subject God to their Lusts.
II. The Heinousness of the Sin.
1. Because it is a great Arrogancy, when we seek thus to subject the Lord to our Direction, Will, and Carnal Affections. Prescribing to God argueth too great an Ascribing to our selves. Certainly the Lord cannot endure that his People, who ought wholly to depend upon him, submit to him, and be ruled by him, should prescribe as they please, how and when he should help them; and that his Power and Goodness should lackey upon, and be at the beck of our idle and wanton humours. The direction of the affairs of the world is one of the Flowers of Gods Crown. Now to dislike of his Holy Government is a presumptuous Arrogancy in the creature; we will take upon us to model our mercies, and choose our means, and will not tarry the time that he hath appointed ⟨p. 106⟩for our relief, but will anticipate it, and shorten it according to our own Fancies. God is Sovereign, we are as clay in his hands, he is our Potter, and must prescribe the shape in which we must be formed, and the use we must be put to, Jer. 18. 6. O house of Israel, cannot I do with you as the potter, saith the Lord? Behold, as the clay is in the potters hand, so are ye in mine hand, O house of Israel. He hath full right to dispose of the Creature, as he pleaseth, and according to the counsel of his own Will, to which we are to be subject without murmuring or repining. We cannot say to him, what makest thou? or why dost thou this? Isa. 45. 9. Woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth: shall the clay say to him, that fashioneth it, what makest thou? or thy work, he hath no hands. Tempting before the Event is the same almost with murmuring after the Event.
1. Because it is a great Arrogancy, when we seek thus to subject the Lord to our Direction, Will, and Carnal Affections. Prescribing to God argueth too great an Ascribing to our selves. Certainly the Lord cannot endure that his People, who ought wholly to depend upon him, submit to him, and be ruled by him, should prescribe as they please, how and when he should help them; and that his Power and Goodness should lacquey upon, and be at the beck of our idle and wanton humors. The direction of the affairs of the world is one of the Flowers of Gods Crown. Now to dislike of his Holy Government is a presumptuous Arrogancy in the creature; we will take upon us to model our mercies, and choose our means, and will not tarry the time that he hath appointed
2. It is great Unbelief, or a calling into Question Gods Power, Mercy, and Goodness to us. We should entirely depend upon God for Salvation, and whatsoever is necessary to salvation, and that he will supply our wants, and bring us out of every strait, in a way most conducing to our own welfare, and his Honour. But now ⟨p. 107⟩we are not satisfied with the assurance God hath given us in those Laws of Commerce, which are established between him and us; we must have extraordinary proofs, or else we question all. Tempting God seemeth rather to be opposed to the Fear and Reverence, that we should have of him; yet primarily, and in it self it is rather opposite to our Trust. And though we take it for a sin which argueth too much Trust, or an unwarrantable boldness in expecting unusual ways of help from God; yet generally it belongeth to unbelief and diffidence, and ariseth from it. For therefore we put him to proof, tempt, or make trial of God, because we distrust his help, and are not satisfied with his Goodness and Power, till we have other Testimonies thereof, than are ordinarily dispensed. Therefore this Reason is given of their tempting God, because they believed not God, and trusted not in his Salvation, Psal. 78. 22. They must have their own Salvation, their own way of supply or deliverance, or else they cannot trust God, if he doth not help them at their time, and by their means.
2. It is great Unbelief, or a calling into Question Gods Power, Mercy, and Goodness to us. We should entirely depend upon God for Salvation, and whatsover is necessary to salvation, and that he will supply our wants, and bring us out of every streight, in a way most conducing to our own welfare, and his Honour. But now ⟨p. 107⟩we are not satisfied with the assurance God hath given us in those Lawes of Commerce, which are established between him and us; we must have extraordinary proofs, or else we question all. Tempting God seemeth rather to be opposed to the Fear and Reverence, that we should have of him; yet primarily, and in it self it is rather opposite to our Trust. And though we take it for a sin which argueth too much Trust, or an unwarrantable boldness in expecting unusual wayes of help from God; yet generally it belongeth to unbelief and diffidence, and ariseth from it. For therefore we put him to proof, tempt, or make trial of God, because we distrust his help, and are not satisfied with his Goodness and Power, till we have other Testimonies thereof, than are ordinarily dispensed. Therefore this Reason is given of their tempting God, because they believed not God, and trusted not in his Salvation,