Exposition of John 17, Exposition · Part 25
JOHN 17.7.
Now they have known that all things, &c.
Ʋſe 1 NOw is it ſo, that they that will give the word ſuch entertainment, &c. We ſee the reaſon then (my Brethren), why the word is ſo unworthily and ſlightly entertained by the greater part of men; why it hath no greater reverence, no greater credit, no more ſubmiſſion, no more obedience then it meets withall, from thoſe that are the ordinary hearers of it. Alas, how is it diſreſpected and deſpiſe everv where? how little credit doth it find with me? how do their hearts and ſpirits riſe againſt it, when it meeteth with corruptions, and croſſes them in their ways and their humors? how far are they from yeilding abſolute obedience to it, in every thing that it requires of them? And what's the cauſe of all this? Truly the main and principal is this, that they believe it not to be indeed and truth the word of God. When it is read or preached to them, either they call the matter into queſtion, and are in very great ſuſpenſe whether it be the word of God or no; or elſe they peremptorily reſolve as Iſrael did, It is not he, Jer. 5.12. It is not God that ſpeaks to us, this is not the word of God, and then no wonder though it be neglected and deſpiſed by them. They hear a man, and ſo accordingly reſolve that that which is delivered to them, is of man, and that it hath no higher Author then the man that ſpeaks to them. And ſome of them will now and then expreſs themſelves, Preachers may ſay their pleaſure in a pulpit, and the like. And hence it is, my Brethen, that their reſpect and entertainment of it, is anſwerable to their apprehenſion of it, ſuch as belongeth to the word of man and no more. They regard it and believe it and obey it juſt as farre as they themſelves pleaſe.
But you will ſay perhaps, if you could hear the Lord himſelf ſpeak to you, Oh how would you fear before him, how would you ſtoop to him, how would you yeild obedience to his voyce! But who is this that you hear? a man ſuch as your ſelves are, whoſe weakneſſes and failings and infirmities are known to you.
Oh but remember that though you have this treaſure in earthen veſſels, yet it is a treaſure ſtill, and it is of God ſtill; That all the meſſengers of God in their regular preſcripts ought to be inſtead of God, and inſtead of Chriſt to you; That it is not they that ſpeak, but the Holy Ghoſt himſelf that ſpeaketh by them, Mat. 10.20. And therefore even as he that heareth them, heareth God; ſo on the other ſide, he that deſpiſeth them, deſpiſeth God himſelf, Luk. 10.16. They were but men that preached to the Theſſalonians, the Apoſtle and his fellows; ſo that they might have made the ſame objection, and ſo have kept themſelves from due and reverend entertainment of the word which they delivered: But they did otherwife, as the Apoſtle teſtifies of them to their commendation, 1 Theſſ. 2.13. The word which ye heard of us (ſaith the Apoſtle there) ye received it not as the word of men, though ye received it of us who are but men, yet ye received it not as the word of men, but as it is indeed the word of God.
Is it ſo, that they that will give the word of God ſuch entertainment Ʋſe 2 as it ought to have, muſt know, &c. You ſee then what you are to do, if you deſire to entertain the word aright, and to receive it in ſuch a manner as you ought to do; you find perhaps much ſlightneſs and irreverence and ſtubbornneſs and diſobedience in your hearts againſt it; you cannot bring your hearts to ſuch a temper, in the reading or the hearing of it, as you unfeignedly deſire to do; your thoughts are wandring, or your hearts are unbelieving, or your luſts are ſtruggling, or your corrupt and carnal reaſon is gainſaying, while you are attending on it. Something or other there is ſtill that hinders you from a right receiving of it. And this is a continual grief and burthen to you. Now, my Beloved, I will ſhew you how you ſhall help all this at once: You muſt come to be aſſured, to know for certain that that which is delivered in or from the Scripture, is the word of God; If you have any ſecret unbelief of this, any doubt in this particular, do what you will in all reſpects beſides, and labour what you can, you will never bring your ſelves to give the word ſuch entertainment as it ought to have. This one defect will hurt you more then all the means that you can uſe beſides will help you. And truly Satan (knowing well of how great conſequence it is) endeavours what he can, if not to overthrow us utterly, at leaſt to weaken us in this aſſurance. And if he can but weaken us in this, and make as faint in this aſſurance, that that which is delivered in or from the Scripture is the word of God, he knows he doth much work at once: He weakens by proportion our Reverence, our Aſſent, Submiſſion, and Obedience with it.
And verily, my Brethren, though it may not be perceived, yet this is that which lies at the bottom, and is the main original of all that ſlightneſs, and incredulity and obſtinacy, and diſobedience, which many of the pretious Saints of God diſcover in themſelves, in relation to the word, and know not how to remedy. They are not firmly and inviolably ſetled and confirmed in this perſwaſion that it is the word of God. Their faith is weak in this particular, and ſo accordingly they are weak in all thoſe things which concern the due and right receiving of it. For even as if a man believe it not to be the word of God at all, he will give it no fear, no faith, no ſubmiſſion, no obedience: So on the other ſide, if he believe it weakly, and with many heſitations, he will accordingly be weak in all theſe; he will be on and of, and up and down, according to the ebbings and the flowings of his faith.
And therefore I beſeech you, my Beloved, ſtrive and labour what you can to ſtrengthen and fortifie your ſelves in this perſwaſion, which is of ſuch concernment to you. And certainly the beſt among us have need of Confirmation here, for we are apt ſometimes to waver and to have doubtful thoughts about it. And they that are moſt free from theſe, have yet defects and imperfections in their faith of this as well as other parts of holy truth. They have not yet attained to ſuch a pitch, but they may be adding to it, and go on to further meaſures and degrees. And therefore let it be our labour and endeavour to encreaſe our faith in this particular, and to grow up to full aſſurance of this inviolable principle, that That which is delivered in the Scripture is verily the word of God.
Now that you may know this for certain, I ſhall do two things: Firſt, I ſhall lay down ſuch conſiderations as make it credible: And in the next place I ſhall ſhew you what you are to do that it may be certain to you.
As for the firſt of theſe, my Brethren, there are many things that make it very credible, that whatſoever is delivered in or from the Srripture, is the word of God. I ſhall name a few of them, as
1. The evident accompliſhment of all the propheſies contained in it. I mean of all, excepting thoſe the time of whoſe fulfilling is not come in. It hath been Ruled long ago, that De futuris contingentibus non datur determinata veritas. Man cannot certainly determine of future things that are contingent: He cannot do it of himſelf, and by his own fore-ſight. Now this the Prophets and Apoſtles did (as by the iſſue and event is manifeſt) and therefore it appears that in their propheſies they were directed by the All-knowing and Omniſcient God.
2. It is made credible by the harmonious teſtimony of the Church in every age who have aſſented to it, and acknowledged and received it, as that which comprehendeth and containeth the divine and holy Oracles of God himſelf. And however divers Churches have been at very ſharp diſſentions about divers other things, yet herein they have ſtill agreed, and none of them have once ſo much as queſtioned, whether the Scripture be the word of God or no.
3. It is made credible by the almoſt incredible conſent between the Scribes and Pen-men of it; who writing in ſuch divers places, tongues, and ſeaſons, muſt needs unreconcileably have croſſed and thwarted one another, had they been guided by their own ſpirits. We ſee how men that write upon the Scripture differ in their Expoſitions of it, and ſpeak directly one againſt another. How more would the Prophets and Apoſtles then have jarred, unleſs they had been all directed by the ſame Spirit? We know in reaſon, men would far more eaſily agree in Explicating Principles already made, then in compoſing thoſe Principles and Rules themſelves, if every man had liberty to frame what Axioms he thought good himſelf, and to ſet them down for text. And therefore certainly the Pen-men of the Scripture were guided all by one, viz. the Holy Ghoſt himſelf who lead them into one Truth.
4. It is made credible by the effectual and mighty working of it on the hearts and ſouls of men, above all other writings whatſoever; For however it be carried in a low and eaſie ſtile, yet it commands us, and prevails upon us more then all the eloquence of men and Angels could poſſibly do, were it united all together. And herein I appeal to Gods people, let them conſider with themſelves what wonderful effects it hath wrought upon their hearts; how it hath pierced in and made a ſeparation between their very joynts and marrow; how it hath even told them all that ever they have done; how it hath caſt them down with unutterable ſorrow; and then raiſed them up again with joy unſpeakable and glorious. How it hath altered them and changed them, and turned them clean about, and made them to renounce their pleaſures and delights, their wills, their reaſons, their deſires, yea, to deny themſelves, that they might walk by this Rule.
5. The blood of many Martyrs gives teſtimony to the Scripture, that it is the word of God; who but for this divine and ſaving Truth, and by his power and might whoſe Truth it is, would hardly have endured the rage and fury of the flames, the violence of the tormentors. We read indeed that divers Hereticks have ſuffered exquiſite and horrid tortures for their groſs opinions and conceits, as we have many inſtances in Church ſtory. But it is to be conſidered that they did it for the Scripture, though falſely and corruptly apprehended and applyed. Where hath been the Jew, or Turk, who for his Talmud or his Alchoran (which are the Scriptures they receive and uſe) hath put himſelf into the hands of the Tormentors.
Theſe and ſuch things as theſe, do make it in it ſelf extremely credible that that which is delivered in the Scripture is the word of God. But yet they may not ſo take hold upon us to convince us notwithſtanding, they may not chaſe our ſcruples all away, nor clear up all doubts, unleſs ſome further thing be done, to make it credited by us, and to make us know for certain, that it is the word of God.
This is the proper and peculiar work of Gods Spirit. The ſelf ſame Spirit which delivered it to the Apoſtles and the Prophets who were the Scribes and Pen-men of the Scripture, and made them know that it was the word of God which they delivered, muſt ſatisfie us and convince us alſo that it is the word of God which we receive. No other means will do without this, but this and this alone will do it. This is an abſolute and ſatisfying teſtimony of it ſelf which carries all before it, and puts the matter out of queſtion where it comes. Other things may make it credible; but this and this alone will make it clearly and demonſtratively ſure to us, that it is in deed and truth the word of God.
Now if you ask me how the Holy Spirit doth this great work, which nothing elſe beſides can do. I anſwer that it doth it principally two ways. Firſt by removing thoſe impediments which hinder this aſſurance; And ſecondly by giving us thoſe gifts and graces, which make us able to receive it.
Firſt by removing thoſe impediments that hinder this aſſurance. There is a double hinderance or impediment in every man by nature. Firſt ignorance whereby our eyes are cloſed as it were. The word hath light enough, my Brethren, in and of it ſelf to ſhew it ſelf to us, to manifeſt it ſelf to us, as it is indeed; but we are blind and cannot ſee it. The ſecond hinderance is corruption, by means of which, although we ſee it, we cannot of our ſelves but hate it, and diſlike it, and reject it.
Theſe two the Holy Spirit cureth and removeth by a double remedy. The firſt illumination, reſtoring our decayed underſtandings to ſome degrees and meaſures of their firſt light, opening our eyes that we may ſee the wonders of the word, and ſo be ſatisfied that it is the word of God. The next, Sanctification, infuſing into our deſires and our affections ſome degrees and meaſures of their firſt holineſs. And by this work of Gods Spirit, opening the eyes of our blind minds, that we may underſtand the Scriptures, and ſee thoſe admirable rays and beams of divine and heavenly light that ſhine in them: And alſo rectifying our corrupt affections that we may love them and embrace them, we come to be aſſured that the Scripture is indeed and truth the word of God.
So that you ſee the Spirit works not this aſſurance in us by adding any thing to Gods word, by curing any failing or defect in it, but only by bringing it into the light, and repreſenting it unto us as indeed it is. The Spirit doth not make it credible, for it is ſo in it ſelf abundantly beyond all poſſibility, even of the beſt addition, but it makes it ſo to us, by curing and removing the impediments, and ſupplying the defects which are in us, by means of which we cannot apprehend it as it is. And I mention this the rather, becauſe ſome have been apt to ſay of late, the Word without the Spirit is no more to them then any other Book, or any other piece of writing. Now if their meaning be to blame themſelves in this, and to import that their corruption and their ignorance is ſuch, that unleſs the Spirit help them they cannot come to underſtand it, or look upon it as better then another Book, it may receive a pretty fair conſtruction. But if their intention be to undervalue and abaſe the Scripture, as if the proper and innate and real worth thereof depended wholly on the Spirits revelation, it is a horrid derogation from the pretious Word of God. It's true indeed, without the Spirit it may be no more to us then any other book; ſuch is the darkneſs and prophaneſs of our hearts; but yet it is more in it ſelf, whether the Spirit ſhew it us or no. The Spirit in this work of his doth not make it in it ſelf to be the Word of God, but only to appear ſo. It makes no alteration in the Word, but in our ſelves. When firſt it tells us and aſſures us that it is the Word of God, it was clearly ſo before, or elſe it certifies us of a falſehood and untruth, only it was not apprehended and believed to be ſo This is indeed the Spirits work, to make us know for certain that it is the Word of God, it is not to be done without it.
And therefore that we may attain to this perſwaſion, we muſt do theſe two things.
1. We muſt cry to God to ſend down his Holy Spirit, to give in this aſſurance to us: To ſet his ſeal and teſtimony to it, that it is the Word of God; and ſo to put the matter out of all queſtion, to ſatisfie us without any further ſcruple, that all that is delivered in it, is of God.
2. We muſt take in and cheriſh all the light, that from the Spirit ſhines upon the ſoul. Sometimes a beam breaks in upon us on a ſudden, it makes us ſee and know for certain that it is the Word of God, ſo that all doubt is baniſhed quite in that particular. But we neglect it, and permit our thoughts to be miſled to other things, before we fix and ſettle upon this perſwaſion; and ſo our aſſurance fails, and our doubts return again. The Spirit offers clear illumination and conviction, and we take no notice of it, and therefore it is juſt it ſhould be withdrawn again. And thus far of our Saviours declaration of his Apoſtles and Diſciples due and ready entertainment of the Word which he delivered, together with the ground of it, as it is barely mentioned only.
Proceed we now to look upon it as it is amplified in the following verſe, For I have given unto them the words which thou gaveſt me, and they have received them, and have known ſurely that I came out from thee, and they have believed that thou didſt ſend me.
And here as I have ſhewed you formerly, our Saviour doth theſe two things: Firſt he declares his own fidelity, in the delivery of his meſſage from his Father to his people; I have given unto them the words which thou gaveſt me. And ſecondly, he ſhews the iſſue and event of this fidelity of his, in his Apoſtles and Diſciples, and that eſpecially in two reſpects: Both with Relation to the meſſage which he brought, and alſo with relation to himſelf the Meſſenger. Firſt, With Relation to the Meſſage which he brought, They have received them, ſaith he, that is, the words which I delivered to them in thy name. Secondly, Then with relation to himſelf the Meſſenger, They have known ſurely that I came from thee, and have believed that thou didſt ſend me.
At this time the firſt thing which our Saviour doth, he pleads his own fidelity in the delivery of his Meſſage from his Father to his people, I have given unto them the words which thou gaveſt me.
The words which thou haſt given me as the principal Author, I as the Meſſenger and the Embaſſador from thee have given them. Thoſe very words and no other: No leſs, no nor more. For both of thoſe are clearly intimated here; I have given them the words which thou haſt given me.
No other words, but thoſe only. I have not given them a word more. Nothing of my own deviſing, nothing of my own inventing; that which I have received from thee, and only that, I have declared to them, I have not added one word.
And as I have not added, ſo neither on the other ſide have I diminiſhed one word. I have given them the words which thou haſt given me, every one of thoſe words, I have not kept a word back, but have delivered all to them; That which thou haſt given me, they have had without abatement, or diminution in the leaſt degree.
So that you ſee, my Brethren,
DOCTRINE. Chriſt hath approved himſelf a faithful Prophet to his Church, a faithful Meſſenger from his Father to his people.
He hath no failed either way by adding to, or taking from; by Addition, or Subſtraction: But hath been very juſt in his Embaſſage to a word. The words which by his Father were delivered to him, he hath delivered to his people, only thoſe, and all thoſe. And this he pleads and urges in my Text, you ſee, to ſhew his faithfulneſs, and to make it appear how well he had diſcharged the truſt that was repoſed in him by his Father. I have given unto them the words which thou gaveſt me.
That I may fully and diſtinctly clear the point, I ſhall evince that Chriſt hath ſhewed himſelf a faithful Prophet, a faithful Meſſenger from his Father to his people: Firſt in this reſpect, that he hath added nothing to his Meſſage; And ſecondly in this reſpect, that he hath taken nothing from it. Both which are evidently intimated in the Text.
Chriſt hath ſhewed himſelf a faithful Prophet, a faithful Meſſenger from his Father to his people, in this reſpect, that he hath added nothing to his Meſſage. So he affirmeth of himſelf you ſee, who is the truth it ſelf, and cannot lye; I have given unto them the words which thou gaveſt me. He ſpeaks it here excluſively, no other words but thoſe only; We find our Saviour ſometimes ſtiled him whom God hath ſent, the Angel and the Meſſenger of God, as you may ſee that place for inſtance, Mal. 3.1. Yea the Apoſtle, Heb. 3.1. Conſider the Apoſtle and High Prieſt of our profeſsion Jeſus Chriſt. And herein he hath done his part, that he hath been exact in the diſcharge of his Apoſtleſhip, and the delivery of his Errand to the Church. He hath not put in any thing, no not a word, that may be called his own, in oppoſition to his Father. He hath not gone beyond the bounds of his Commiſſion in the leaſt degree. And this he pleadeth very often in the Goſpel, and beateth very much upon it, that he might be underſtood, and that he might not be miſtaken, becauſe it was of ſuch concernment to the ſucceſs and efficacy of his meſſage; Even as the Father ſaid unto me, ſo I ſpeak, ſaith Jeſus Chriſt, Joh. 12. ult. That [ſo] reſpecteth not ſo much the manner as the matter of his ſpeaking, as you may eaſily diſcern, if you will look back to the words immediately before, What I ſpeak, even as the Father ſaid unto me, ſo I ſpeak. The things which I deliver are the ſame which I received of my Father. That only I have ſaid and nothing elſe, not a word beſides that. And therefore he inculcates frequently, that he ſpeaks not of himſelf, it is a phraſe he uſeth often. His meaning is not, that he ſpeaks not of his own ſtrength, but that he ſpeaks not of his own deviſing, he utters nothing but that which is committed to him by another. The words I ſpeak, ſaith he, I ſpeak not of my ſelf, Joh. 14.10. but the Father that is in me. They come originally from my Father, and I do not adde ſo much as one of my own words.
And even as Chriſt hath ſhewed himſelf a faithful Prophet, a faithful Meſſenger from his Father to his people in this reſpect, that he hath added nothing to his Meſſage; So in this reſpect alſo that he hath taken nothing from it. He hath delivered it intire, declared it fully and compleatly to his people; I have given to them (ſaith he) the words which thou gaveſt me: you muſt conceive it All thoſe words; I have not kept a word from them; with which accords his proteſtation to his Apoſtles and Diſciples when he was about to leave them, Joh. 15.15. Henceforth I call you not ſervants, for the ſervant knows not what his Lord doth, but I have called you friends. And why ſo? For all things that I have heard of my Father, I have made known to you; In this reſpect I have uſed you like friends, that I have told you all my Fathers Councel, I have acquainted you with all, without any reſervation. All that he hath delivered to me as the Prophet of the Church, and as a Meſſenger from him to you; I have exactly and compleatly made it known to you.
But you will ask me how this accordeth with his own expreſſion to his Apoſtles at another time, and in another place, Object. viz. the Chapter following, that even now alleadged, Joh. 16.12. I have yet many things to ſay to you, but ye cannot bear them now, as if he ſhould have added, therefore I will not ſpeak them now; and how then could he ſay before, I have made known all things to you?
Truly, my Brethren, he might ſay it very well. He had indeed made known all things to them, that were to be known by them: Anſw. I mean as yet, in the Condition they were in at that time. All things which he heard from God the Father, with this intent that they ſhould hear them, and be made acquainted with them, he had imparted to them to the very utmoſt: ſo that he had been faithful in the buſineſs. There is no doubt our Saviour Chriſt as man had many things revealed to him from his Father, which he inſtilled not into his Diſciples; for he was perfect in regard of knowledge, and they were not ſo, nor could be ſo in this world. But whatſoever was communicated to him as the Mediator and the Prophet of the Church in that behalf, and for the information and behoof of his people, all this he manifeſted and made known to them again, as far as the eſtate which they were in would bear it, and their condition did require it: And this he clearly intimateth in the fore-alleadged place, I have yet many things to ſay to you, but ye cannot bear them now; And to what end ſhould Chriſt ſay that which he knew they could not yet bear? why ſhould he lay a burthen on them, which was too heavy for their ſhoulders?
But if he had ſaid all before, how had he many things to ſay yet? He had ſaid all that was to be ſaid before, all that his Father had appointed him to ſay, and he had many things to ſay, that were not to be ſaid yet, becauſe they were not ſuitable to the condition they were in at that time. But did our Saviour ſay them afterwards? or if he had many things to ſay, and did not ſay them, how was he ſuch a faithful meſſenger (as I have ſhewn) from his Father to his people?
For clearing this, we muſt diſtinguiſh of our Saviours ſayings; ſomething he was to ſay to his Apoſtles and Diſciples with his own immediate voyce, while he was converſant upon the earth. Other things he was to ſay by his Spirit afterwards, and he was very faithfull both ways.
1. What things he was to ſay to his Apoſtles and Diſciples with his own immediate voyce, he ſaid all thoſe things. He kept nothing back from them. He taught them leſſon after leſſon, ſtill as they could learn. And ſo he carryed them along, as long as he remained among them: So that he might have ſaid at any time while he was with them, I have made known all to you, all that you are yet to know. And whereas he affirmeth in the cited place, I have yet many things to ſay to you, if they were ſuch as he was himſelf to ſpeak, to utter to them with his own mouth, there is no queſtion to be made, he ſpake them afterwards. before he left them, and aſcended to his Father. And it is manifeſt, that after he was riſen, he converſed with them forty days, talking of myſterious things, ſpeaking of things pertaining to the Kingdom, Act. 1.7. The Kingdom which had been ſet up in the hearts of a few poor deſpiſed ones before, but was now to be erected in the Church. Theſe and ſuch things as theſe they could not hear till now, and therefore though our Saviour had theſe things to ſay, yet he ſaid them not till now: And now he ſaid them that he might be faithful, and that he might diſcharge the truſt, that was repoſed in him by his Father.
2. But there were other things which he was not to ſay to his Apoſtles and Diſciples, by his own immediate voyce, while he was converſant among them, but by his Spirit afterward, when he had left them. And theſe he ſaid accordingly by that Spirit. And this is chiefly aimed at, and is the main intention of the fore-alleadged Text, I have yet many things to ſay to you, but you cannot bear them yet. But what then? did he ſay them afterwards? Yes, he ſaid them afterwards by his Spirit, and what the Spirit ſaid, he ſaid. And therefore it is added preſently, Howbeit when the Spirit of Truth is come, he will guide you into all truth; For he ſhall not ſpeak of himſelf, but whatſoever he ſhall hear (viz. of me) that ſhall he ſpeak. He ſhall receive of me, and ſhall ſhew it unto you.
While Chriſt was converſant with his Apoſtles in the fleſh, they were capable of nothing in a manner. It was but little they could bear then, and therefore there was little to be ſhewed to them. But when he was aſcended once, their hearts were preſently enlarged to a capacity of greater meaſures and degrees of knowledge. And Chriſt was now accordingly to ſhew them (and the Church by them) much more by his Spirit: which he performed with all fidelity, as the event hath manifeſted and declared.
The point you ſee is fully cleared; Chriſt hath approved himſelf a faithful Meſſenger from his Father to his people. For he hath added nothing to his meſſage, and he hath taken nothing from it. All the words his Father gave him to deliver by himſelf and by his own immediate voyce, he hath delivered. All that he gave him to deliver by his Spirit, all theſe he hath delivered too; and ſo he hath been abſolutely and exactly faithful every way.
Hath Chriſt approved himſelf a faithful Prophet to the Church, a Ʋſe 1 faithful Meſſenger? &c. Hath he not failed in ſpeaking any thing that he ſhould have concealed, or in concealing any thing he ſhould have ſpoken? hath he not ſpoken ſo much as a word too little, or a word too much? This then may ſerve to teach us divers things; As
1. To hear this Prophet, and diligently to obſerve and mark all that he ſpeaks to us: He hath no looſe words, no vain expreſſions, nothing too little, or too much in that which he delivered to us, and therefore it muſt be the better noted, and the more valued. The words of men, yea, the exacteſt of them are ſometimes defective, and ſometimes redundant. The words of Chriſt are not ſo. I ſpeak not this that you ſhould do as ſome of the Church of Corinth did. I am for Paul, ſaith one, I am for Cephas, ſaid another; I am for neither of them, ſaid a third, I am for Chriſt only. That which Chriſt himſelf ſaid, I will hear, and I will read, but I will hear no other man; I would not have you hear Chriſt, ſo as to hear none but him. But I would have you hear Chriſt, ſo as to hear none like him, for never man ſpake like this man. And therefore when we meet with his words, let us take ſpecial notice of them, let us fix and dwell upon them, and let them reſt and dwell in us. Let the word of Chriſt dwell in us richly: Let us have an eye to mark them, an ear to hear them, and a heart to keep them, as Mary had, of whom it is recorded, that ſhe kept all his ſayings in her heart. How carefully did the Apoſtle keep that which our Saviour ſpake, though it be no where mentioned in the Goſpel, and wiſhes other men to do ſo too! Act. 20.35. Remember the words of the Lord Jeſus, how he ſaid, It is more bleſſed to give then to receive. And ſo he mindeth the Corinthians of that whith Chriſt himſelf ſpake. To the marryed, I command, and yet not I, but the Lord, 1 Cor. 7.10. As intimating that the words which dropped from his lips, did challenge ſingular regard from them. And ſuch regard, my Brethren, let them have from us, when we meet with his Prayers, his Sermons, his Sayings; let us hear this Prophet, and hear him ſo to be obedient to him.
It was a dangerous thing you know, to refuſe to hear Moſes; he that deſpiſed Moſes Law, was to die without mercy. But it is much more dangerous to refuſe to hear Chriſt. There is a ſorer puniſhment for ſuch, Heb 10.28. It went very hard with thoſe who refuſed the word that was ſpoken by Angels. But if we refuſe the word that was ſpoken by Chriſt, and do it finally, there is but one way with us, we are gone without recovery: For if the word ſpoken by Angels was ſtedfaſt, (for the execution of it) and every tranſgreſsion and diſobedience received a juſt recompence of reward; How ſhall we eſcape if we neglect ſo great Salvation, which was ſpoken by the Lord? If we hear him not, we die, and that without mercy too. But if we hear him and obey him, we ſhall live, and that for ever. The words that he ſpake are ſpirit and life: And if a man keep his ſayings, he ſhall never ſee death.
2. This ſhould teach us in the ſecond place, to truſt him; ſince he is ſuch a faithful Meſſenger that he varies not a word, we may well rely upon him, and believe him to the utmoſt. His words are all heavenly, all of God; he hath given us thoſe words, that are given him of the Father, all thoſe, and none but thoſe; and why then ſhould we not depend upon them, for our direction, for our Conſolation, and truſt him perfectly in all caſes?
3. To try other Prophets by this Prophet, other Meſſengers by this Meſſenger, and ſo accordingly to embrace them, or reject them. Other men that come from God really or in pretence, may ſpeak more or ſpeak leſs then he hath put into their mouths; Chriſt hath ſaid neither more nor leſs: and therefore let us always try their Meſſages by his Meſſage; if they agree with his, let us embrace them; but if they diſagree, let us reject them.