A51838:649
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 ...
A51838:649
Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ...
London printed : s.n., 1685
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.
Therefore every Condition is good or evil, as it sets us further off or draweth us nearer to God; that is good that tendeth to make us better, more like unto God, capable of Communion with him; and conduceth to our everlasting happiness. So it is good that man bear the yoke from his youth, that he be trained up under the Cross, in a constant Obedience to God, and Subjection to him, and so be fitted to entertain Communion with him. If Afflictions conduce to this end they are good, for then they help us to enjoy the chief good.
3. That Good is not always the Good of the Flesh, or the Good of outward Prosperity; and therefore certainly the Good of our Condition is not to be determined by the Interest of the Flesh, but the welfare of our Souls. If God should bestow upon us so much of the Good of the outward and animal Life as we desire, we could not be said to be in a good Condition: if he should deny us Good Spiritual, we should lose the one half of the Blessings of the Covenant by doting upon, and falling in love with the rest. The Flesh is importunate to be pleased, but God will not serve our carnal Appetites. We are more concerned as a Soul than as a Body; Heb. 12. 10. He verily chastened us for our profit, that we might be partakers ⟨p. 122⟩of his Holiness. Certain it is, God will chasten us for our profit: What do we call Profit? the good things of this World, the great Mammon which so many Worship? If we call it so, God will not; he meaneth to impart some Spiritual and Divine Benefit, which is a Participation of his own Holiness. And truly the People of God, if they be in their right Temper, value themselves, not by their outward enjoyments, but by their inward Improvement of Graces; 2 Cor. 4. 16. For this cause we faint not, but though our outward man perish yet the inward man is renewed day by day. A discerning Christian puts more value upon Holiness wrought by Affliction, then upon all his Comforts; so that though Affliction be evil in it self, it is good as sanctified.
3. That Good is not alwayes the Good of the Flesh, or the Good of outward Prosperity; and therefore certainly the Good of our Condition is not to be determined by the Interest of the Flesh, but the welfare of our Souls. If God should bestow upon us so much of the Good of the outward and animal Life as we desire, we could not be said to be in a good Condition: if he should deny us Good Spiritual, we should lose the one half of the Blessings of the Covenant by doting upon, and falling in love with the rest. The Flesh is importunate to be pleased, but God will not serve our carnal Appetites. We are more concerned as a Soul than as a Body; Heb. 12. 10. He verily chastened us for our profit, that we might be partakers ⟨p. 122⟩of his Holiness. Certain it is, God will chasten us for our profit: What do we call Profit? the good things of this World, the great Mammon which so many Worship? If we call it so, God will not; he meaneth to impart some Spiritual and Divine Benefit, which is a Participation of his own Holiness. And truly the People of God, if they be in their right Temper, value themselves, not by their outward enjoyments, but by their inward Improvement of Graces; 2 Cor. 4. 16. For this cause we faint not, but though our outward man perish yet the inward man is renewed day by day. A discerning Christian puts more value upon Holiness wrought by Affliction, then upon all his Comforts; so that though Affliction be evil in it self, it is good as sanctified.
4. A particular Good must give way to a General Good, and our Personal Benefit to the Advancement of Christs Kingdom, and the Glory of God. The Advancement of Christs Kingdom, or the good of the Church, must be preferred before our Personal Benefit or Contentment. Paul could want the Glory of Heaven for a while, if his continuance in the Flesh were needful for the Saints; Phil. 1. 24. To abide in the flesh is more needful for you. We must ⟨p. 123⟩not so desire good to our selves, as to hinder the good of others. All Elements will act contrary to their particular nature, for the conservation of the Universe, so for the Glory of God. That may be good for the Glory of God, which is not good for our Personal Contentment and Ease. Now the Glory of God is our greatest Interest; if it be for the Glory of God that I should be in pain, bereft of my Comfort, my sanctified subjection to the Will of God must say it is good: Joh. 12. 27, 28. Here you must have the innocent Inclination of Christs Humane Nature; Father save me from this hour; and the over-ruling sense of his Duty, or the obligation of his office, but for this cause came I to this hour. We are often tossed between Inclination of Nature, and Conscience of Duty; but in a gracious heart, the sense of our Duty, and the desire of glorifying God, should prevail above the desire of our own Comforts, Ease, Safety and Welfare. Nature would be rid of Trouble, but Grace submits all our Interests to Gods Honour, which should be dearer to us than any thing else.
4. A particular Good must give way to a General Good, and our Personal Benefit to the Advancement of Christs Kingdom, and the Glory of God. The Advancement of Christs Kingdom, or the good of the Church, must be preferred before our Personal Benefit or Contentment. Paul could want the Glory of Heaven for a while, if his continuance in the Flesh were needful for the Saints; Phil. 1. 24. To abide in the flesh is more needful for you. We must ⟨p. 123⟩not so desire good to our selves, as to hinder the good of others. All Elements will act contrary to their particular nature, for the conservation of the Universe, so for the Glory of God. That may be good for the Glory of God, which is not good for our Personal Contentment and Ease. Now the Glory of God is our greatest Interest; if it be for the Glory of God that I should be in pain, bereft of my Comfort, my sanctified subjection to the Will of God must say it is good:
5. This Good is not to be determined by the Judgment of sense, but by the Judgment of Faith, not by present feeling, but future profit. That which is not good may ⟨p. 124⟩be a means to good. Affliction for the present, is not pleasant to natural sense; nor for the present, is the fruit evident to spiritual sense; but it is good, because in the issue it turneth to good, Rom. 8. 28. All things work together for good to them that love God, &c. While God is striking, we feel the Grief, and the Cross is tedious; but when we see the end, we acknowledge it is good to be afflicted, Heb. 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that are exercised therein. A Good, present, is the cause of Joy; and an Evil, present, is the cause of Sorrow: But there are two termini diminuentes, terms of abatement, [Greek or Hebrew], and [Greek or Hebrew], present 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 Physic 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 ⟨p. 125⟩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 ⟨p. 126⟩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 fullness of Pleasures; and Misery mortifies Sin.
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 ⟨p. 126⟩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.
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 mixed with some obscurity. It was no natural and ordinary cloud, such as are commonly ⟨p. 128⟩engendered in the air above us, but extraordinary, and supernatural, created by God for this occasion. The use of it was double.
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 ⟨p. 128⟩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 Elijah out of their sight, when this conference was ended: therefore some expound that which is said, Luke 9. 34. They feared as they entered into the Cloud after this manner, the Disciples feared when they saw Moses and Elijah entering 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.
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 veil 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 showed his special presence, thereby filling the House with a Cloud, 1 Kings 8. 10. This way of Apparition God useth to moderate the splendour 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 veil upon it.
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 ⟨p. 129⟩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, John 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.
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.
5. This Good is not to be determined by the Judgment of sense, but by the Judgment of Faith, not by present feeling, but future profit. That which is not good may ⟨p. 124⟩be a means to good. Affliction for the present, is not pleasant to natural sense; nor for the present, is the fruit evident to spiritual sense; but it is good, because in the issue it turneth to good, Rom. 8. 28. All things work together for good to them that love God, &c. While God is striking, we feel the Grief, and the Cross is tedious; but when we see the end, we acknowledge it is good to be afflicted, Heb. 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that are exercised therein. A Good, present, is the cause of Joy; and an Evil, present, is the cause of Sorrow: But there are two termini diminuentes, terms of abatement, 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉, present 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 ⟨p. 125⟩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.