Common-Wealth and indeed in any kind whatsoever is but a Candle lighted at his Torch It is a beam of that wisdom which is in God And that we may use it the more for him and acknowledg it the more thankfully from him it is indeed originally his thus Artaxerxes speaks to Ezra Ezr. 7.25 And thou Ezra after the wisdom of thy God that is in thine hand set Magistrates and Judges which may judg all the people in the Land The wisdom of thy God! To Joseph it is said The Spirit of God was in him in regard of his wisdom Gen. 41.38 39. And Daniel it is said of him that he was a man in whom the Spirit of the Holy Gods and wisdom like the wisdom of the Gods was found in him Dan. 5.11 Fourthly The wisdom of God is sometimes taken for the Scripture and word of God As Luke 11.49 therefore also to be said the wisdom of God I will send them Prophets and Apostles and some of them they shall slay c. The wisdom of God that is the Scripture wherein this will of God is so declared Fifthly The wisdom of God is taken more restrainedly for the Doctrine of the Gospel and the great Mysteries which are contained in that Thus 1 Cor. 2.7 We speak the wisdom of God in a Mystery And Eph. 3.10 That to Principalities and Powers might be known by the Church the manifold wisdom of God That is that great plot and design of saving the World by the death of Christ wherein God shewed his infinite wisdom Lastly The wisdom of God is taken for the Creation of the World that wisdom which does shine forth in the Creature and the works of God in that respect And so 't is particularly to be understood here in this place When 't is said That the world knew not God in the wisdom of God the meaning is this that they did not so improve that advantage for theknowledg of God by the Creation as indeed it became them to do This work of the Creation is fitly called the wisdom of God because the wisdom of God does therein very much appear to all such persons as will take notice of it Thus Rom. 1.20 The invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead All the several Attributes and Excellencies and Perfections which are in God they do hereby discover themselves And amongst the rest his admirable wisdom this shews it self in the frame of Heaven and Earth Thus Psal 104.24 O Lord how manifold are thy works in wisdom hast thou made them all And so Psal 136.5 To him that by wisdom made the Heavens And as the Heavens so the Earth and all things in it whether we look upon the House it self or the Furniture or the Inhabitants all are the effects of wisdom Hence it is that the Psalmist breaks so forth into the Admiration of them in another place Psal 8.1 c. O Lord our Lord how excellent is thy Name in all the earth And why Because he considered the Heavens the work of Gods fingers the Moon and the Stars which he had ordained c. As it follows in Verse 3. c. And again Psal 19.1 The Heavens declare the glory of God and the firmament shews his handy-work c. Surely when we look upon the Creation and consider the usefulness of the Creatures in regard of their ends and the subordination of them one to another in regard of their dependence and the exquisiteness and curiousness of them in regard of their frame and constitution we cannot but be forced to acknowledge an incomprehensible wisdom which had an hand in the disposing of these things even no other than the wisdom of God And so much for the first term The second is what 's meant by the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And surely here as in the first term was understood the world for the frame of it so also in this second Term is understood the world for the Inhabitants of it the men that dwell in the world and have their abode here below upon earth by a Metonymie of the Subject for the Adjunct These are in this place the world and yet not all of these neither although I may say almost all And that 's the worst part of them By the world we are here to understand the wicked of the world Mundus impiorum The world of the ungodly as they are stiled 2 Pet. 2.5 There 's a world taken out of the world and that 's the world of the Elect which is commonly called the Church a people called out from the rest that live in the world But they are not those which are meant here in this place No but meer carnal and natural men considered in their unregenerate condition and that the best of them even their learnedest and greatest Philosophers That world which is opposed to the Church and shut out of the prayer of Christ when he says I pray not for the world these are the world which the Apostle Paul points here unto in sundry respects 1. Because they are most of the world in regard of their number 2. Most in the world in regard of their interest 3. Most in regard of their affections Now these are called the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First In regard of their Multitude because they are the greatest part of the World Denominatio sumitur a majori parte And so indeed it is here the greatest number of people in the World they are such as are void of true Religion and the knowledg of God the Church of Christ it is a little flock and the least society that is in the World There 's but a few to speak of of this number There 's but a little inclosure all the rest is wast and wild ground The waters where the whore sits are Peoples and Multitudes and Nations and Tongues as it is in Rev. 17.15 That is almost all the World if we divide the World into parts Christendom has the least share in it and for Christendom true and right Christians indeed have the least share in that also Universality is no note of the true Church This is one great Mistery and depth which we are unable to dive into that the greatest part of people in the world they are the least part of those which are good and which are acquainted with God the most of them they never heard of God at least to purpose and if they have yet have not closed with it the greater is Gods goodness to those with whom 't is otherwise But that 's one respect in which the wicked are called the world because they most fill the world Secondly Because they have most of the world they have their share and portion in the world and they are hereby described as Psal 17.14 Deliver me O Lord from men of the world which have their portion in this life whose
did deserve so much from God the killing of sin In that by a reflexion on Christs hanging on the Cross our corruption is mortified to us who-ever are true members of his body this is sealed to us in our Baptism Rom. 6.3 and Col. 2.12 Secondly In his Resurrection for the raising them up again First Corporally in their Bodies 1 Cor. 6.14 He that raised up the Lord Jesus shall also raise up us by his own power Secondly Spiritually in their souls Col. 2.12 In whom also ye are risen c. Hence Paul desires to feel the power of Christs Resurrection This is done three ways 1. Meritoriè 2. Exemplariter 3. Efficienter Thirdly Christ is powerful in Believers for the conquering and overcoming of Temptations and fighting against Principalities and Powers Eph. 6.10 11 c. Fourthly In enduring of afflictions which without this power they could never sustain it is not their own power but the power of Christ Lastly In final perseverance who are kept by the power of God through faith unto Salvation 1 Pet. 1.5 And Jude v. 24. To him that is able to keep you c. Thus is Christ the power of God to them Secondly He is the Wisdom of God to them also in sundry respects likewise First In revealing to them the mind and will of God in those things which concern their Salvation Christ is made unto us wisdom 1 Cor. 1.30 Secondly In giving them discretion to walk worthy of their Heavenly calling and to honour Religion by their conversation Thirdly In giving them a spirit of discerning to judg aright of persons and times and things Lastly In teaching them to number their days and to consider their latter end Deut. 32.29 and Psal 90.12 Thus is Christ to them which are called both the Wisdom and Power of God Effectivè And so I have done with the second General in the Text likewise to wit the entertainment of the Gospel in a good way as it was a Doctrine of acceptance and success But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God So much for this Time and Text both SERMON XXXII 1 Cor. 12.31 But covet earnestly the best gifts and yet shew I unto you a more excellent way There is nothing almost wherein Satan has more advantage against the sons of men than by those things which considered in themselves are of the greatest worth and dignity That which is any man's excellency is for the most part the matter of his temptation and that wherein God does lay the foundation of greater thankfulness and improvement therein does the Devil lay the foundation of more destruction and ruin It is observable in nothing more than in the excellencies and perfections of the mind Wit and Parts and Learning and such Spiritual Endowments where it is hard and rare for any very much to abound in them and not occasionally from them to be drawn aside from better things Therefore the Apostle Paul in the course of this present Scripture being to deal with a learned people the people of Corinth a people that stood very much upon their parts and gifts and wisdom and eloquence and the like like a wise and cunning Crafts-master he does accordingly apply himself to them with Doctrine sutable hereunto where we may observe he does not go about to take away their learning from them or to abridg them and cut them short of those Perfections which were eminent in them only he takes occasion to commend an higher kind of learning to them from whence that which they had already might be more profitable both to others and themselves He does not here stop the fountain or dry the spring it self up only he cuts out another channel as it were for these waters to run in and to disperse themselves with more advantage he bids them to covet earnestly the best gifts and yet he shews unto them a more excellent way IN this present Verse before us we have two General Parts especially observable of us First A Counsel or Exhortation Secondly An Additional Regulation of the said Counsel The former we have in those words Covet earnestly the best gifts The latter in these And yet shew I unto you a more excellent way We begin in order with the former viz. The Counsel or Exhortation Covet earnestly c. Wherein again we have three Particulars more First The object propounded and that is Gifts Secondly The Comparative qualification of this object and that is the best or better Gifts Thirdly The Intensive Affection which is required to the attaining of them and that is Zeal Covet earnestly For the first The Object propounded it is here said to be Gifts By Gifts here we are to understand Spiritual gifts the same which we find to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.1 Desire spiritual gifts These were such as he had mentioned in the foregoing part of the Chapter Wisdom Knowledg Judgment Vtterance Languages and the like these were of the nature of those Gifts which the Apostle Paul does here in this place commend to the Affections and Endeavours of these Corinthians to whom he here writes and from them to us And there are two things which are here considerable of us First The Phrase or Expression And secondly The Matter or thing it self which under this phrase is signified and propounded to be regarded by us First For the Phrase or expression it is as you see gifts This is the nature and condition of all those endowments and qualifications which any are furnisht withal in order to any performance and service whether of Church or State all abilities and faculties whatsoever they are no other than gifts Gifts they are and so they are here rendred to be in our English Bibles but yet if we thoroughly examine it this is a little too narrow and straitned and expression for them neither does it seem so fully to come home either to the word or scope of the Text for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a gift only but a free gift not a gift which has somewhat antecedent to provoke it or to merit at Gods hands but a free gift which proceeds from pure and undeserved love It is Donum Gratuitum and it is Gratia gratis data which is here pointed out unto us Thus I say are all those abilities which any in any kind whatsoever or to any purpose are endowed withal This it is thus far useful to us as it serves to ingender all meekness and humility in us to keep us from swelling and puffing up which any in any excellency are at any time subject unto It is the very improvement which the Apostle Paul himself seems to make of this observation 1 Cor. 4.6 7. That ye might learn not to think of men above that which is written that no one of you be puffed up for one against another For who maketh thee to differ
whereof there is to be no alteration and whereunto there is to be no addition If any man shall add unto these things God shall add unto him the plagues that are written in this Book Rev. 22.18 Hence Heb. 13.9 Be not carried about with divers and strange Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers and strange divers in regard of their multiplication strange in regard of their innovation It this present Text before us there are two phrases or expressions whereby this newness or strangeness of Doctrine is set forth unto us First Other than as we have preached in the eighth verse Secondly Other than as you have received in the ninth which though at the last they come both to one and the same effect yet have a different notion in them considerable of us First Other than as we have preached the Apostle Paul reduces all Doctrine to what himself and other of the Apostles of Christ had delivered making that the measure of all the rest This he might very well do without any rigor at all and it was that which did very well become him considering who he was namely the Apostle of Christ who had received what he taught by the Revelation of Christ himself as he signifies afterwards He does not stand upon that which he had preached as purely his own but as Christs whose Minister he was and from whose authority and in whose name he delivered what he did unto them So that though it be what we have preached as to the expression yet it is indeed what we are commanded to preach for the intention and meaning of it The stress and strength of the phrase does not lye so much in his own performance as in Gods allowance and warranting of him to what he performed as doing it by Divine commission Where again we may be the way further observe that this restriction here of the Apostle Paul's which he does fasten upon others in reference to himself is not so much to the manner of his Preaching as rather to the matter it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are divers Improvements and Modifications of the same Truth acccording to the various Gifts and Abilities which God communicates to his servants some in one kind and some in another Ye shall have some kind of persons who would confine all kind of Preachers to one and the same kind of way and method of Preaching This is a business which is not to be expected neither does the Apostle urge it in this Scripture but in the allowing to every one that gift and manner of Preaching which is most agreeable to himself so it be grave and sober and proper and becoming the Majesty of the Gospel he does limit them only for matter to the Doctrine of the Scripture that there be nothing delivered but what does consist with that and which either directly or by consequent is to be found in it Upon this account there are two sorts of Persons which seem to be cashiered by St. Paul as to this matter of Preaching the one is Papists with their unwritten Traditions the other is Enthusiasts with their new Discoveries and Revelations forasmuch as either of these do preach besides that which hath been preacht by Paul an the rest of the Apostles they seem hereby to be condemned First Papists with their unwritten Traditions The Church of Rome besides that which is commended to us in the Holy Scriptures would impose upon us to be believed by us and that as necessary also to Salvation what they call unwritten Verities and do equal their own Cabala to the Bible and Book of God it self Credunt sine Scripturis ut credant adversus Scripturas Tert. p. 207. Now we see here what to think of them by what is here said by the Apostle Paul If either we or an angel preach besides c. There 's nothing now which is to be preached or entertained besides the Scripture And Tertullian's rule holds good Non credimus quia non legimus We believe it not because we read it not Read it not where namely in the Scripture and written Word of God And St. Ambrose to the like purpose in his first Book de fide ad Gratianum Scripturas interrogemus interrogemus Apostolos interrogemus Prophetas c. I would not says he that ye should so much relye upon us and our argument let us ask the Scriptures let us ask the Apostles let us ask the Prophets yea let us ask Christ himself speaking in them resolving all into the Word of God Secondly Enthusiasis with their new Discoveries and Revelations they seem hereby also to be excluded If nothing may now be preached besides that which hath been already delivered by St. Paul and the rest of the Apostles then certainly there can now be no new Article of Faith in Religion obtruded upon us I say no new Article of Faith nor any such point as is necessary to be believed upon the Terms of Salvation there 's no room for such things as these as may appear by St. Paul's Anathema here in the Text. Indeed we do not deny but there may be and daily are new clearings and explications and enlargements of those former Truths which have been taught and received in former times and so new light subjectivè but not any new Truth it self which has not already been made known to the Church and so new light objectivè or in Propositions There may be discoveries of new Truths in Philosophy but not in Religion and in Divinity as to some Points which are purely Speculative Theological but not which are Fundamental and Practical no the Gospel it is Aeternum Evangelium it is the Everlasting Gospel as it is called Rev. 14.6 From whence there is to be no substraction and unto which there is to be no Accumulation The once thinking of this since the consignation and sealing up of the Canon has been exploded in all times of the Church Mos iste semper in Ecclesiâ viguit says Vincentius Lyrinensis ut quo quisque foret Religiosior eo promptius novellis adinventionibus conrairet This has always been the custom and fashion in the Church of God that by how much any one hath been more Religious than others by so much the more readily hath he set himself against any strange and novel inventions Thus he a learned and ancient Writer which he does illustrate by divers examples And again to the same purpose Nove dicendum sed non nova We may speak in a new manner but not new things And he sets it forth by a very lively and elegant comparison Imitetur animarum Religio rationem corporum quae licet annorum processu numeros suas evolvant expleant eadem tamen quae erant permanent Let the Religion of the Soul herein imitate the condition of the Body which though in process of time it does extend it self to a greater magnitude and fulness yet for the subtance
they both ascend and descend upon the Son of Man This they do as we may conceive of it upon a twofold Account First in point of Affection and singular Love to Christ Secondly in point of Duty and special obligation to Christ In point of Affection First of all and singular love to Christ The Angels they waite upon him for that as delighting to be imployed about him Ther 's no such service as the service of Love this has the excellence and preheminence of all other service whatsoever And this is the service of the Angels to Christ they are very well pleased and satisfied to be exercised and taken up in it It is very Natural and agreeable to them from their Affection towards him Secondly In point of Ingagement As he is the Lord and head of Angels and so he is called Col. 2 10. The head of all principality and Power And the Angels do receive special benefit and Advantage by Christ though not as to matter of Reconciliation yet as to matter of Confirmation and Preservation in that happy State and Condition in which they are this Benefit they owe to Christ That whereas being Creatures of their own Nature they might fall away as well as the rest of their Fellows and might leave their first Estate and Habitation now they are setled and Established in it this they injoy from the Grace of the Redeemer And while they do so they have very great cause to be observant of him and to yeild all homage unto him which accordingly they do That 's the first Reference of this their Motion here in the Text namely as to Christ himself The Second is to the Church of Christ and every particular member of Christ First For the Church at large the Ministry of the Angels is very eminent in reference to this and great things are still upon occasion done by them for it in their attendance upon it The Angels have a double Ministry wherein they are imployed A Superiour and an Inferiour answerable to their double Motion which is here mention'd in the Text of ascending and descending This Superior Ministry that is to attend upon Christ and therein as we may say they do ascend And this inferiour Ministry that is to attend upon the Church of Christ and therein they do also descend The latter is that which we are now at this present speaking unto in this particular And this latter is to be taken as depending upon the former as the Ground and foundation of it Therefore do the Angels Minister to the Church from that relation which the Church has to Christ as his Body and Spouse That respect which is given to the head is in part given to the Members and that honour which is given to the King it does reflect also upon the Queen who is honoured the more for his sake This is the Case and Condition in this business And accordingly we have it shadowed out to us under the old Testament in two Instances refering to one another The one is of the Cherubims looking with their faces upon each other and with their wings covering the Mercy seat Exod. 25 17. These Cherubims are the Angels and this Mercy-seat it is Christ who is the true Propitiator These they look upon him with a Reverence and adoration of him The other is of the Vayle of the Tabernacle with the Pictures of Cherubims round about it in Exod. 26 32. Whereby is signified the variety of Angels attending upon the Church This they are willing to do and it is no disparagement at all to them to do it thugh it be upon Creatures inferiour to themselves because herein they are subservient to Christ whose the Church is And they delight to do it for that reason The same Love as I shew'd before that made them to serve Christ makes them also to serve the Church for his sake and whilst they love him they cannot but love her as related to him and also to themselves as Fellow-members And then again further for their own Advantage likewise For they themselves gain by this Ministry and are much improved from it as from hence occasionally they are instructed in the knowledg of such Mysteries which before they were unacquainted withall Thus 1 Pet. 1 12. While the Apostle mentions the Evangelical Doctrines he says this of them That they are such things as the very Angels desire to look into them namely for the Excellency of them And again St. Paul Eph. 3 10. To the intent that unto Principalities and Powers in Heavenly places might be known by the Church the manifold wisdom of God This incourages them in this their Attendance And makes them willing to be ministring Spirits for the Salvation of the Elect as they are said to be Heb. 1 14. But besides as to the Churches in General so also to every particular Member as to Jacob here in the Text. Not only Mystically considered but Personally Their 's not the poorest Christian that is but he has a guard of Angels attending upon him as there 's occasion for them not onely one particular Angel as some would have it for a particular Person as assigned and appropriated to him but a multitude and variety of Angels as Jacob here had We shall find if we look into Scripture how serviceable the Angels have been to the particular persons of God's Servants as they have had need and use for them Elijah was destitute of Meat and the Angels fed him Daniel was cast into the Den of Lyons and the Angels preserv'd him Peter was put into Prison and the Angels rescu'd him Elisha was pursued by the Syrians and the Angels incompass him Jacob was alone in his Journey and the Angels accompany and conduct him He shall give his Angels charge over thee to keep thee in all thy wayes They shall bear the up in their hands that thou dash not thy foot against a stone as it is Psal 91.11 12. There is vey great Benefit from the Angels in their Ministry and attendance upon the Saints Indeed we do not discern them nor take so sensible a notice of them They are about us but they are about us Invisibly The Manifestation of Christ in the flesh who is the Lord of Angels hath taken away the Manifestation of Angels in a Corporeal Discovery and hath reduced the Administration of his Kingdom to a more Spiritual forme But this does not take away from their real presence with us and attendance upon us They are with us and assistant to us after an invisible manner and that to very good purposes which if we had time we might inlarge upon unto you And especially as to the resistance of evil Angels and their attempts upon us Look what ever mischeif the Devils can work against God's Servants the contrary good can the good Angels observe for them and accordingly they do as there is need and occasion for it In the protection of their Persons in the assistance of their
These are the several Parts of the Text as they lye before us We begin with the first General viz. The Specification of the Persons The Prudent and the Simple that is indeed The Righteous and the Wicked For these are the Titles which are frequently given them in Scripture not only here but in dives other places where Godly Men are described by Wise Men and Wicked Men are described by Fools It is that which we frequently meet withal but never more than in this Book of the Proverbs I shall not need to make a distinct handling of these two in the Prosecution of the Text but invole one in the other as mutually consequent and dependent For if Godly Men be eminently Wise Men then Wicked Men are consequently Fools who are so far opposite to them And if wicked men be transcendently foolish men then Godly men are consequently wise ones who do so far depart from them and do set themselves in ways against them Now that this is so indeed that the Godly are truly wise and none properly so but they will appear and may be made good unto us in sundry respects not only in that they are so often called so by the mouth of Wisdom it self but likewise if we look upon them in those Qualities and Action and Principles and Properties which do belong unto them Whatsoever is truly considerable as concurring to a wise man the same is to be found in a good Christian and Child of God And so again whatsoever is observable and remarkable in a Fool the same is in a wicked person and such an one as is devoid of Grace Nay to joyn them and put them both together the weakest and simplest Christian is wiser than the wisest and subtillest Worldling Take a Godly man but of low and mean parts as to Natural or Acquisite Qualification and he hath more true Wisdom in him than a Wicked man of the choicest Abilities and Accomplishments either of Art or Nature That this is no empty Flourish but a Truth may be evidenced to us upon these Consideration First A Godly man hath the true Principle of Wisdom in him Wisdom is not a Fit but an Habit and does imply a Spring and Principle for the nourishing of it No this is that which a Godly man hath and none but he What is the right Principle of Wisdom It is a Gracious and Savoury Spirit the Work of Regeneration and the New Creature in us In a word The fear of the Lord that is the beginning of wisdom as it is signified both by David and Solomon This a Godly man hath He hath that Wisdom which is from above as it is called in Jam. 3.17 which is also in other places called The Wisdom of God whereas wicked men have only in them the Wisdom of the Flesh and the Wisdom of the World which is opposite and contrary to God yea indeed to true Wisdom it self Foolish Wisdom being Earthly Sensual Devilish as the same Apostle there speaks of it in the place before alledged Secondly As in regard of his Principles so likewise in regard of his Ends and the Aims which he does propound to him This as much as any thing else has a stroke and influence upon Wisdom what it is that one propounds to one's self Now for this a Godly man carries it above any one else as whose Aims are heavenly and spiritual the Glory of God the Salvation of his own Soul the Good of others These are a Christian's Ends and Proposals which are all very good and warrantable and such as do justifie and approve him for true Wisdom in that which he undertakes Thirdly In regard of the Rule whereby he is led That is a part of a wise man to have good Rules whereby he is squared Now a Christian has here the Word of God which is the perfect Rule of Wisdom This is that which the Apostle mentions to the Philippians Let us walk by the same rule Philip. 3.16 And to the Galatians As many as walk according to this rule Gal. 6.16 Lastly In regard of the Object whereabout he is conversant which is the Gospel the Doctrine of Wisdom We speak wisdom amongst those which are present 1 Cor. 2.7 As Christ himself is The Wisdom of the Father so that Doctrine which treats of him and leads to him is a Dostrine of Wisdom and they themselves wise which are employed and occupyed in it Thus in all these respects is a good Christian the only wise man This then serves to rectifie men's Judgments and Opinions in this particular The World accounts none wise but such as are so in their sense wise to get great Estates to set up themselves to advance their own Lusts to become great in the World wise to circumvent others to do evil Yea but see what is the Opinion of God himself and the Censure which his Word passes upon it Accounting those the wisest indeed that are wise to God that are wise to Salvation that are wise to lay hold on the Eternal Life These are the wise ones indeed whatever contrary Conceit men of the World may have of them The Godly are the only Wise Men and the Wicked are the only Fools and Simplicians that are in the World So much may suffice of the first General which I propounded to be handled in the Text viz. The Persons specified The Prudent and Simple The Second is the different Account which is given of each consisting also of two Parts First the Account of the Prudent that is of the Godly In these words He foreseeth the evil and hideth himself Secondly The Account of the Simple that is of the Wicked In these words They pass on and are punished We begin with the first viz. The Account of the Prudent or Godly Man Which is again layed forth unto us in two Particulars more as the Discoveries of Wisdom in him The one is in point of Judgment and Apprehension He foreseeth the evil as the Antecedent And the other is in point of Practice and Activity as the Consequent And hideth himself First Here is a Godly Man's Wisdom discovered as to his spiritual Judgment and Apprehension and Spirit of Discerning He foreseeth the evil It is a part of Wisdom to do this and such as is in special the property of a good Christian He does not only see the Evil when it is upon him which is that which many do not neither but even then before it comes at him He does not only see it but foresee it This is that which is here commended to us in him And it is not only so here in this place but also because it is so certain a truth it is signified to us likewise in another and that here in this Book Prov. 27.12 We have this Verse repeated again in so many terms which does serve so much the more to certifie and assure us of it So Prov. 14.16 A wise man feareth and departeth from evil but a fool rageth
the Apostle advises us in Rom. 13.13 14. Take heed of having too easy and favourable thoughts and apprehensions of such things as these are of death and judgment and calamity as if they had no great matter in them for it will not appear to be so when they shall come in good earnest Wo unto you that in this sense desire that is diminish and despise and disregard the day of the Lord which is a kind of desire interpretatively as being next to it for you have no ground or cause for it The day of the Lord being dark and not light yea very dark and no brightness in it as it is here exprest And further here consider the great difference which is betwixt man and man in this particular for whiles this day of the Lord is said to be thus and thus it is still to be taken in a variety of Emphasis according to the variety of Persons which are concern'd in it The same day being occasionally and respectively either one or t'other unusquisque sibi est aut tenebrae aut lumen says St. Austin Every one is to himself either darkness or light Si pius lumen si impius tenebrae Those which are gracious and truly religious to such the day of the Lord whether in death or judgment it is a day of light and joy and of comfort in death as it translates them to Glory and in Judgment as it finishes Glory to them On the other side to those which are wicked and ungodly and profane and atheistical to them it is a day of darkness and horror As the cloud which we read of in Exod. 14.20 It was light to the Israelites whiles it was darkness at the same time to the Egyptians A direction to one and an obstruction to the t'other Where by the way take notice of the unhappiness of all wicked and ungodly persons in the perverting of those things which in themselves have the greatest excellency by making a contrary use and improvement of them There 's nothing which wicked men partake of but it 's either the worse for them or they for it The Word of the Lord and the Table of the Lord and the Temple of the Lord and the Day of the Lord. The Word of the Lord they make it reproachful and instead of the savour of life to them to be the savour of death The Table of the Lord they make it to be vain and contemptible and instead of discerning the Lord's body eat and drink to themselves their own damnation The Temple of the Lord they make it execrable and instead of the house of Prayer a den of thieves The Day of the Lord they make it terrible and instead of a day of light a day of darkness As they profane the day of the Lord as it is taken for a day of devotion so they contemn the day of the Lord as it is taken for a day of judgment and visitation So much for that and so much also of the whole Text. SEVERAL SELECT SERMONS Upon Various Texts out of the NEW TESTAMENT Sermon I. MATTHEW 5.20 That except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven It was that which was laid to the charge of our Blessed Saviour whilst he converst here upon Earth as is also since to some of his servants in conformity to him that whiles he preacht the Doctrine of the Gospel he did nullifie the vigour of the Law and the Precepts of it That which the Pharisees were more especially guilty of themselves which was to make the Commandment of God of none effect by their Traditions they most falsly and injuriously and unhappily object to Christ as if he came into the world for this purpose to destroy the Law and the Prophets Now therefore did it very much concern him to clear himself of this accusation which we find him to do in this present Scripture by shewing that he was so far from nullifying or destroying the Law as that he did so much the rather strengthen it and confirm it and further inforce it by the sense which he put upon it as leading men to a stricter and exacter observation of it than as yet they had been acquainted withall and this is the scope in particular of this Text which we have now in hand Our Saviour had for the general profest it in the 17th verse of this Chapter Think not saith he I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Now in this verse before us he proves and demonstrates what he there profest For I say unto you That except your Righteousness exceed the Righteousness c. IN the Text it self there are two general Parts First The Preface or Introduction Secondly The Doctrine or principal matter which is delivered in it The Introductory Preface that 's exprest in these words For I say unto you The Truth and Doctrine which is delivered in these words Except your Righteousness c. We shall a little invert the Order of these words in the handling and begin first of all with the second Branch of them as that which is principally intended and that is the Doctrine or Truth it self which is here propounded and delivered to us Except your Righteousness exceed the Righteousness of the Scribes and Pharisees c. Wherein we have a disparagement of the Righteousness of such and such persons in order to Eternal Salvation so as that these who do partake of no more but only that shall never partake of this The word Scribes is the name of an Office amongst the Jews who were noted especially for their Learning and Knowledge in the Law The word Pharisees that is the name of a Sect who were noted especially for their life and conversation Now the Righteousness of either or both together is here declared to be very defective And the point which arises from hence is briefly this That Pharisaical Righteousness is unsufficient to bring a man to Heaven If a man have no more Righteousness in him than of the Scribes and Pharisees he shall never enter into the Kingdom of God For the better opening of the present point unto us there are two things to be done by us First To shew what this Pharisaical Righteousness is and wherein it consists Secondly To shew the Defectiveness and Insufficiency of this Righteousness in reference to Eternal Salvation and what it is which makes it so to be as is here by our Blessed Saviour declared concerning it First What this Righteousness of the Scribes and Pharisees was or is which is thus insufficient Now this may be reduced to these two heads either first the matter and substance of their Righteousness or secondly the manner and circumstances Their Righteousness it was observable and remarkable in either of these particulars but yet defective in each First For the matter and substance of their Righteousness it
Salvation and the concernments of a beter life take it singly and alone by it self and it does not reach thereunto Therefore Thirdly and in the last place let this be the Use of this Doctrine to perswade men to look after such a righteousness as does indeed exceed the righteousness of the Scribes and Pharisees What may we say is that and what does our Saviour mean here by it I answer briesly thus That it may be reduc'd to two Heads both to imputed righteousness and to inherent The righteousness of Christ's Person without us which is made ours by Faith and the righteousness of Christ's Spirit within us which does change and alter our natures and make us in part conformable to him Each of these are the righteousness here intended First That righteousness of ours which is thus transcendent as is here implied it is the righteousness of Christ himself imputed to us both of his nature life and death This is our righteousness so far forth as it is accounted for ours and we have a share and interest in it whilst by Faith we lay hold upon Christ's person we partake of Christ's righteousness and this to be sure is beyond the righteousness of all Scribes and Pharisees because it is such as is fully satisfactory to the justice of God and will endure the severest and exactest trial at his Tribunal But this though it be here included yet I conceive it not much intended in this present Text. Therefore Secondly By this transcendent righteousness of ours we are to understand our inherent righteousness which by Christ's Spirit is bestowed upon us and wrought in us and this is such as must be beyond the righteousness of Pharisees or else will not serve our turn This consists principally in the changing and renewing of our natures and transforming us in the spirit of our minds in an hatred of sin as sin and in love of goodness as goodness in a sight of our own unworthiness and renouncing of any considence in our selves or the best of our performances in a conscionable endeavour and desire to please God in all things and a sear and shyness of doing any thing which may be displeasing unto him This is such a righteousness as exceeds the righteousness of the Scribes and Pharisees with all their glorious and specious performances and must be endeavoured after by every one that makes account to come hereafter to Heaven And accordingly it should perswade every one to look after it As nothing should satisfy us but Salvation so nothing should satisfy us neither but such means as do reach salvation because failing of the means we must needs consequently fail of the end which hath a conjunction and connexion with it and whereupon it depends as it is with any thing else which is of truth and regard This hath been the temper and disposition of all such persons as have understood themselves and that have known what has belong'd to Salvation As we may see it for an instance of it in the Apostle Paul who was a Pharisee and as he tells us himself one of the strictest way and carriage amongst them One that went beyond many of his equals in the Jewish Religion one that as touching the righteousness which is of the Law was blameless But yet when he comes to be converted and turn'd Christian he reckons all this as very defective and insufficient Phil. 3.8 What things were gain unto me those I counted loss for Christ yea doubtless and I count all things to be but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffer'd the loss of all things and do count them but dung that I may win Christ and may be found in him Not having mine own righteousness which is of tke Law but that which is through the Faith of Christ the righteousness which is of God by Faith Thus it was with the Apostle Paul and so it is likewise ready to be with all others which are in his condition And so now I have done with the First General Part of the Text in the order in which I have now handled to wit the principal Doctrine here propounded and declar'd in these words Except your righteousness exceed the righteousuess of the Scribes and Pharisees c. The Second is the Preface or Introduction hereunto in these words For I say unto you Where we may observe a special Emphasis in every word and that three-fold First in the Speaker I. Secondly in the form of speech Say Thirdly in the persons spoken to You. There is somewhat in each of these which is considerable of us First In the Speaker I. Who was that namely Christ himself It was He that said it We know that Speeches they do frequently receive an impression from the condition of the persons that utter them And so did this here now in the Text so far forth as it was uttered by Christ The Scribes and Pharisees they had cried up their own righteousness as sufficient and somewhat more and thereby had kept men off from the Kingdom of Heaven They had taught men to rest in an outward conformity to the Law without any regard at all to the inward man yea but Christ now when he comes he teaches them another lesson than this and causes them to look further than the outward letter of the Commandment even to the sense and spirituality of it I says he say thus and thus unto you And I as we may again take it according to a threesold reduplication First I that am your Law-giver Secondly I that am your Prophet Thirdly I that am your Judge First Your Law-giver I consider'd so It is I that say who can better expound the Law or his Authority so to do than he that makes it than he that gives it Now this is that which Christ has done He was present at the making of the Law He was an Agent in the publishing of it It was ordain'd by Angels in the hand of a Mediator and this Mediator was Christ who as he was the Mediator of Reconciliation through whom we are accepted of God And as he was the Mediator of Intercession through whom we have access to God so he was also the Mediator of Instruction and Information through whom we receive he commands and injunctions of God And forasmuch I say as 't is he that propounds it is he also that properly expounds them and is the best expounder of them of any other else besides Secondly I your Prophet Christ is also considerable so in reference hereunto Christ he was in the bosom of his Father and best knew his Father's mind and he was ordain'd to be the Prophet of his Church for the revealing of this his mind unto them Heb. 1.1 c. God that in time past spake to the Fathers by the Prophets hath in these last days spoken to us by his Son c. Thirdly I your Judge It is I also that say it That 's
it is a converting and saving Doctrine it is such as in the nature of it is apt to work upon the hearts of those which are acquainted with it As he spake this they believed on him So it was in the fore-named Auditors of St. Peter Acts 2.37 When they heard this then c. Therefore it is that the Apostle Paul stands so much hereupon in all his Ministery 1 Cor. 1.22 23. The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness But unto them that are called both Jews and Gentiles Christ the power of God and the wisdom of God Christ crucified is God's wisdom and power Hence it was that the same Apostle made this the chief work of his Ministery 1 Cor. 3.2 I determined not to know any thing among you save Jesus Christ and him crucified This is the Doctrine which is most useful First as it implies in it the greatness of mans misery by reason of sin Those Doctrines are most effectual to conversion which do most discover a man to himself shew him his ill condition by Nature now such does this implicitely it discovers the grievous nature of sin which nothing would expiate but the precious Blood of the Son of God himself it shews us what we did deserve by that which He did actually endure Secondly it is the most mollifying Doctrine as it implies in it the great love and bowels of God in Christ towards us Greater love hath no man than this to lay down his life And how much is there in this to melt us and to work upon us What should we now do for him who hath done so much for us and how should we love and embrace him and entertain him with all affection that may be by way of requital Thirdly It is the most Reforming Doctrine it carries amendment it self in the very bowels of it yea it instructs us and directs us to it Christs dying for us teaches us to kill sin in our selves and to mortifie our strongest corruptions by a power fetch'd and derived from his death According to that of the Apostle in Rom 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin Therefore we should study this Doctrine and be well verst and acquainted with it Ministers we should much inculcate it and People we should very much hearken and attend unto it And that was one branch of these words to wit Christs death and sufferings His lifting up c. The second was his Calling and Authority in the next words I do nothing of my self but as my Father hath taught me I speak these things and he that sent me is with me Whence we learn That the Authority and Calling of the Minister is a special ground for the success of his Doctrine When these Jews heard and heard it demonstrated that Christ came by the designation of his Father who knew him and was conversant with him now they presently believed on him Therefore we see what those who take upon them the Ministery should especially look unto viz. That they find it to be thus with themselves that they are such whom God himself does imploy and send about this work otherwise they can never expect assistance in their work nor yet success upon it Whereas thus being they may look for both And so much for the second thing the Determination of the Doctrine As he spake these words The third and last is the Determination of the Time As he spake that is in his very speaking inter loquendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is another thing observable of us as to the efficacy of the Ministery that though not always yet oftentimes it proves effectual in the very dispensation This preaching of the Word and the success of it they now and then go both together so they did here and so likewise in some other places as to take one for all Acts 10.44 While Peter spake these words the holy Ghost fell on all them that heard the word There 's two things at once in this passage First the suddenness of this success and secondly the seasonableness The suddenness of it that it took presently The seasonableness just in the very speaking First Here 's the Suddenness presently all upon the sudden Here 's the Return as soon as the Venture Christ did no sooner preach than the Jews did believe This is one thing which God is pleased sometimes to order to give speedy success upon endeavours in the work of the Ministery Generatio fit in instanti it is so not onely in Nature but in Grace In Regeneration and the work of the New-creature nay 't is here more especially wherein many at once and without succession or leasure are brought home to God and have his image stampt upon them all in a moment Secondly Here 's the Seasonableness of this success just in the very speaking This is not so always but sometimes it pleases God now and then to concur with our Ministery in the very time and moment of its execution Look as it is on the other side in Prayer and our speaking to God God answers us whiles we are speaking to him nay in some manner before as it is exprest in Isa 5.24 And it shall come to pass that before they call I will answer and whiles they are yet speaking I will hear So is it likewise in Gods speaking to us he makes it to be so also with our selves that we shall hear whilst he is speaking to us His Word and his Spirit go together and the latter to put an efficacy in the former This should make us all with so much the more diligence to attend these Means of Ministerial Dispensations for they are the gales and breathings of the holy Ghost who delights for the most part to convey and communicate himself in them both in regard of his first entrance and slipping into us as also to his further progress and perseverance in us Both the beginnings and confirmations of Grace are upon such occasions So much for that And so I have done also with the second General Part of the Text which is the Occasion or Season of the success of Christs Doctrine upon these Jews in these words As he spake those words So much for this whole Verse SERMON XIV JOH 8.31 Then said Jesus to those Jems which believed on him If ye continue in my word then are ye my Disciples indeed There is nothing commonly more suspitious than sudden changes from evil to good which have usually this disparagement upon them that they are not for the most part so lasting and of so long continuance But as they are fruit which are quickly blossom'd so they are likewise as quickly blasted and come to decay It is so both in Temporal and Spiritual in
said that Nemani in laureis Thebani in virtutibus Graeci in eloquentia gloriantur And we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was usually put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Graecian and the Rhetorician come both to one effect It is certain that they were men of very great and deep knowledg and withal they were admirable speakers which seems to be implied unto us in that expression of the Apostle himself in Rom. 1.14 I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise where as the Barbarians are made to be all one with the unwise so the Greeks in St. Paul's language are the same with the wise And as Barbarism is a description of rudeness so Graecism is a circumlocution of Eloquence forasmuch as it was that which was so frequent and eminent amongst that people Now this was that which they here improved to a wrong purpose Now the great Learning and Eloquence of the Greeks was occasionally and accidentally through their corruption not in the nature of the thing it self a great hinderance and impediment to them for their imbracing of the saving knowledg of Christ they were so taken with the conceits and apprehensions of their own wit and excellent parts that the Preaching of the Cross it seemed no better than foolishness to them they would believe nothing now in Religion without an Argument and a Demonstration They seek for wisdom that is as Clemens Alexandrinus well interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compelling and demonstrative reasons and such Arguments as they could not but yield to from the strength of natural reason it self where they had not these whatever was brought to them was as good as nothing with them And again they seek for wisdom that is flourishing and rhetorical expressions and all the flowers of art and eloquence in the uttering of these things This they sought in the preaching of the Gospel and because they did not find it as they desired therefore they reckoned it but folly and the Apostles so many fools for their labour to come otherwise furnisht unto them Now this disposition and carriage of theirs St. Paul does here implicitly censure as he did before that of the Jews and whiles he tells us what they did he does by consequence intimate unto us what they shuld not have done and so proportionably what we our selves should not do neither In brief there are two things especially which are here by this passage of the Apostles prohibited to us First A restraining of the Truths and Doctrines of Religion to the apprehensions of carnal reason the wisdom of the flesh Secondly A corrupting and adulterating of the great Ordinance of Preaching with the affectations of humane eloquence the wisdom of words First I say here is prohibited a restraining of the Truths of Religion to the apprehensions of carnal reason the wisdom of the flesh This was the fault of these Greeks and we are to take heed it be not ours that we make not reason the rule of faith which is a chief point of Socinianism but that we be willing to believe those things which are here above our reach in the Gospel we must not seek after wisdom in this acception And the reason of it is this because indeed Religion is a Mystery and the things which are propounded in the Gospel they are above the reach of humane wit As for example The conceiving of Christ in the womb of a Virgin The Union of two Natures in one Person And the Trinity of Three Persons in one Divine Nature For God to become Man And he which is the Saviour of the World to be crucified die himself and after this to rise again All these are very great Mysteries and such as Reason does not know what to make of when they are propounded unto it Fides non habet meritum ubi humanaratio probat experimento Our wisdom it must here vail and couch and submit it self and cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 1 Cor. 3.18 19. If any man among you seemeth to be wise in this world let him become a fool that he may be wise for the wisdom of the world is foolishness with God And 1 Cor. 2.6 We speak wisdom among them that are perfect yet not the wisdom of this world nor of the Princes of this world that come to nought but we speak the wisdom of God in a mystery Why but then must we lay aside all kind of reason in matters of Religion is Christianity an unreasonable business and does the Gospel deprive us of our wits and ordinary understandings No no such matter Religion itis not against Reason but it is above it There 's nothing in Religion which Reason can say any thing against as opposite and contrary to it self though it cannot always speak so punctually to it as Faith can and this is that which again we maintain against the Papists our adversaries for they abuse this present Truth which we are now upon and they do it again in their Doctrine of Transubstantiation as concerning the Sacrament of the Lords Supper here when we argue against them that it is against the nature of a Body to be in divers places at once and the accidents of Bread and Wine without the substance here they tell us that we must not look to reason but must appeal to faith Though Religion be above reason yet it is not contrary to it now this is plainly contrary to it to make both parts of a contradiction true at once to be and yet not to be is that which is impossible in the nature of the thing it self and therefore we say God cannot do it that is indeed it cannot be done unless God should deny himself which he cannot do 2 Tim. 2.13 The sum of all is this That Reason it may be improved in Religion but Religion is not to be limited to Reason Faith and right Reason do not cross though indeed they do not always meet nay indeed Religion is upon the point the greatest reason and wisdom of all because it is the reason and wisdom of God himself who is the Highest Intelligence And when a man is once a Christian his reason will be so far from hindering him that it will help him in it so much the more As for example thus Forasmuch as God is Truth it self and cannot lye therefore it is reason for me to believe whatsoever God says upon this very ground because he says it although I do not presently apprehend the particular reason of it in the nature of the things themselves nor the immediate connexion and dependance of these things one upon another And that 's the first thing which was here taxt in these Greeks in the Text their seeking after wisdom namely the wisom of the flesh in restraining Religion to Reason which is a thing here prohibited to us we may not do it The Greeks seek after wisdom The
the particular kinds and acts of it in different persons yet for the substance of it it is still one and the same And the Scripture hath proved both Jews and Gentiles that they are all under sin as the Apostle Paul tells us in Rom. 3.9 here we have a proof of it in this present Text in hand as concerning their receiving and entertaining of the Gospel of Christ in which either of them both one and t'other did discover the corruption of nature in a different expression The Jews they would have none of it but instead of it required a sign and the Greeks they would have none of it but instead of it sought after wisdom Betwixt both the Gospel it self was rejected and laid aside This I shewed unto you and enlarged on out of the twenty-second verse of this Chapter WE come now to that which remains in the following verse But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness In these words we have declared unto us the carriage of the Apostle Paul and the rest of the Ministers of Christ upon this request both of Jews and Gentiles the one in requiring a sign and the other in seeking after wisdom and that is that they in answer to all this did no more but preach Christ crucified But we preach Christ crucified In which passage we may take notice for orders sake of these two Particulars First The Apostles carriage as concerning the ordering of his Ministry and secondly the Apostles Doctrine as concerning the nature of those points and truths which were delivered in it First For his carriage this is very much hinted unto us in the Adversative particle But But we preach Chrst crucified where there are these things further considerable first his contrariety of spirit we see plainly that Paul and the rest of the Apostles with him they went a quite contrary way to that which was both required and expected from them both by Jews and Gentiles the one required a sign and the other sought after wisdom but they accommodated neither neither one nor t'other but instead of both or either they now preach Christ crucified What do we learn from hence in brief thus much by the way That it is the duty and wisdom of a Minister to cross mens carnal humours to go thwart and contrary to those desires which are inordinate in them when people shall affect such kind of Preaching as is unsavoury and unprofitable for them here especially to contradict them and to make them fail of their expectation The Greeks seek after wisdom but we preach Christ crucified It might seem to be a strange kind of course which the Apostle Paul here took that he would not condescend to these Greeks in so fair and equal a petition as to preach in the words of humane wisdom when they required it of him Nay but therefore does he the rather decline it and withdraw from it Parents when their Children cry for any thing out of wantonness they do a great deal the sooner deny it them and Physicians when their Patients are immoderate in thirsting after drink keep it from them the rather yea God himself when he sees us to be inordinate in our affections after any contentment we shall be sure to want it the longer even so it is also and should be with those likewise which are Ministers and Teachers who are the Embassadors of Christ the Spiritual Fathers the Physicians of the soul c. where they see people to be carried with an itch and humour of curiosity and affectation in hearing of the Word as much as they can to suppress it by disappointing it And the reason of it is this Because satisfying of such humours feeds them and nourishes them and adds strength unto them as it is with those which are sick of the Dropsie the more they drink the more still they may drink and their desires after drink are by this means so much the more enlarged Even so is it also here in such spiritual distempers as these are which therefore we should be sensible of This then meets with all such whose carriage is quite contrary hereunto who make not their Hearers necessities but their affection to be the rule of their teaching and if there by any crotchet or humour more than other which does prevail and abound in them they 'l be sure to apply themselves to that in the course of their Ministry this is the reason of so many strange opinions and Doctrines of looseness and liberty in these present days wherein we live because men know what those points are which are most likely to take with mens corruptions and most to please and satisfie them and those are they which they bend themselves to sow pillows under mens elbows and handkerchiefs undertheir arm-holes and cry peace peace unto them when there is no peace It is otherwise here with this blessed Apostle St. Paul they which will have wisdom he preaches to them foolishness And those which will have a sign he gives them no other than this The sign of the Prophet Jonas and the sign of the son of man the sign which is so much spoken against Luk. 2.34 and that is Christ crucified That 's one thing his contrariety of spirit Secondly We have here in this passage the Apostles humility and self-denial in that he did here lay aside those raptures and flourishes those things wherein he might otherwise have gloried and set out himself he here denied his own wisdom and learning and eloquence and such accomplishments as these are that so he might the better advance the Gospel of Christ This is much to be observed and admired in him that Paul which was so learned a man as he was one that had sate at the feet of Gamaliel one that spake with tongues more than they all one that had been caught up into Paradise and been made partaker of such admirable Mysteries as were there revealed unto him that he now should condescend to the Preaching of such familiar points and that after such a familiar manner as he does here intimate unto us This I say was a business which was very much to be taken notice of in him We preach Christ crucified There was a great matter in that for such poor creatures as we are who are so far inferior to the Apostles and come so short of those excellencies which were in them For us now to condescend in our Preaching and to deliver plain truths and in a plain fashion it may be no such great praise or wonderment in it we may perhaps do so because we can do no better and because we can do no otherwise make a vertue of necessity and therefore preach plainly because we know not how to preach aloft and in an high strain But it was not so here with the Apostle the case was now otherwise with him and far different He if he had been so minded he could have fitted both these Jews
and Greeks to an hair in all which they desired When the Jews required a sign he was able if he had pleased to have wrought it And when the Greeks sought after wisdom he was able if he had pleased to have tendered it and to have complied with them in those ways which either of them were ambitious of And yet we see here how purposely he declines it and balks it and withdraws from it We preach Christ crucified What does this now teach us but thus much That plain and familiar kind of Teaching and laying down the Mysteries of Religion in easie and perspicuous manner is that which may well become the greatest and learnedest that are it is no shame nor disparagement for any Teacher let him be qualified how he will be or can be to apply himself to such kind of Doctrine as may suit with the lowest capacities and apprehensions that are and to preach so as to be understood by them Thus it was here with the Apostles and so likewise with Christ himself whose Apostles they were he gave them a good pattern hereof in the course of his Ministry who in this manner taught the people which sometime he had to deal withal And truly why not if indeed we consider all for first there 's a great deal more of art and skill sometimes in it than otherwise to preach Christ crucified and such fundamental Truths of Religion as these are and in that manner as they ought to be Preached requires a great deal more of wisdom and cunning as belonging unto it than many other points besides which it may be to some vain kind of minds seem far above them It is an easier matter to preach fancies and notions than it is to preach solid truths it is an easier matter to preach in the inticing words of mans wisdom than to preach in he powerful evidence and demonstration of the Spirit of God Therefore the Apostle Paul makes this to be the very master-piece of the whole work of the Ministry 1 Cor. 3.10 According to the Grace of God which is given unto me as a wise master-builder I have laid the foundation He that can well lay the foundation can tell them he is a master-builder indeed and that in Religion as well as any thing else And in the building of the Church as well as in any other building besides This does he that does labour to frame himself to such kind of Doctrines as these are in the Text. Secondly As there 's more skill in it so there 's likewise more modesty and less temptation and danger of miscarriage the venting of strange Speculations and the Preaching plausibly to mens humours and affections in this respect is not without some hazard of pride and self-applause in those that shall do it And men had need to be very watchful over their hearts which are carried out hereunto now in the plainer points of Religion there temptations are more easily avoided and shunned by us Thirdly There 's also profit and advantage hereby to our Hearer as concerning the good of their souls It is the charge which the Apostle gives to Timothy that he should not give heed to fables and endless genealogies which minister questions rather than edifying Again 2 Tim. 2.14 Of these things put them in remembrance that they strive not about words to no prosit but to the subverting of the heart Now that best becomes any Preacher which is most to the prosit of the Hearer and the benefit of those which in Preaching he hath dealt withal The Consideration of this present point shews us how much they are mistaken who think otherwise in this particular there are many Preachers sometimes of this opinion that they think it stands not so well with their credit to condescend to the plain Truths of Religion and to stand upon them Alas these are ordinary businesses such as are fit for novices and those which are but beginners in the work but for them they think they must do somewhat which is singular and out of the way or else they shall suffer in their repute and estimation in point of learning they shall be counted no Scholars and the like and no more but common and ordinary fellows Well let such look here upon the Apostle and see how it was with him He 's not ashamed of the Gospel of Christ no more should they but think it their greatest honour the more they are able to impart and communicate such things as these are which are of such singular use and necessity He is learned indeed that can make another learned and learned in the highest pieces of learning and such is this which we are now speaking about The foundation of Religion Besides if we speak of humane learning and eloquence it self we must know that this does not cross nor contradict plain kind of Preaching There may be a great deal of learning sometimes in a plain Sermon and in the opening of a plain truth in that Sermon We use to say that Artis est ulare Artem it is a piece of Art to hide Art And so indeed it is when 't is more wrought into the substance of the performance than lyes in the meer top and surface of it And that 's the second thing in the Apostles carriage for his Ministry it 's humility and self-denial in laying aside of his own wit and parts and condescending to the plain points of Christianity We preach Christ crucified Thirdly Here 's his faithfulness and indifferency and impartiality to either part in the indefiniteness of the Subjects which this his Doctrine extends unto to Jew and Gentile both alike he preaches Christ crucified to either as a Doctrine which might well fit them both And in particular not only the Jews which were a people of more low capacities but likewise as well to the Greeks which were a people of more raised apprehensions Now that which we may note hence is this That the Doctrines and Principles of Religion they are such points as may very well become the learnedst Audience that is not the Jews only but the Greeks This is another thing which we here note from the Apostles carriage Some might have thought that though the Apostle Paul in his Preaching taught such things as these to the Jews yet for the Greeks he should have had somewhat else as they sometime expected it from him no but is all one with him for that whether Jew or Gentile Christ crucified and such Doctrines as these he thinks fit enough for them This we find to be his practise in another place Act. 17.19 They there brought him into Mars-hill at Athens or into the Court of the Areopagites and there made account to have heard some fine things from him but he for his part Preaches nothing but Jesus and the Resurrection these he thought were such Doctrines as might well sute the learnedst of them all And so indeed they are And a Minister does not wrong his Hearers with
such points whosoever they are First Because they are such points which are indeed if we rightly consider them of a very deep reach in Religion though God in his Providence has brought it down to the capacity of the meanest yet in that it is such a Doctrine as does sute with the learning of the greatest and such as the greatest wits in the world may not scorn to search into What do we speak of the world and men when the very Angels themselves admire it and bow down to peep into it as the Apostle Peter tells us 1 Pet. 1.22 If they are such Mysteries as are high enough for Angels surely men have no cause to disdain them or scorn them or be weary of them though never so fully accomplished in regard of humane wisdom and learning here 's that which will hold them tack whosoever they be Secondly The wisest and learnedst that are such points as these may very well become them forasmuch as they are necessary points and such as tend to Salvation it self If wise men will be saved they must be glad to hear of saving truths there being but one way to Salvation for them and all others besides Those who have the greatest skill in Physick they are glad to take the same potions for their health which others take and so those which are the most famous for wisdom they may be glad also to partake of the same truths for their spiritual edification which others do of meaner parts Thirdly Again there is this besides considerable in it That there 's an infinite depth in these matters which we can never sufficiently reach or dive into and those that knew never so much of them yet they are still capable of knowing more and every new discourse about them it still adds somewhat unto them as every time that we read the Scripture we may still gain some new knowledg by it Besides further That we need affections even there where we need not information This is a special ground for the Preaching of plain Truths to great Wits thereby to work upon their hearts and to draw their love and affection to them There are many which know a great deal but their knowledg is very cold and dead and heartless in them and therefore to put some fire into them it is necessary to inculcate and preach these points upon them as men eat not only to take away hunger but also to gain spirits not only to satisfie their appetites but likewise to encrease their strength and corporal vigor This may then teach all such persons with patience to submit to such Truths and Points as these are and to receive with meekness that word which is able to save their souls as the Apostle James speaks Chap. 1. v. 21. Let us not disdain the common Doctrines of Religion nor think them too low for us which as no man is too good to preach of so no man is too good to hear nor to have imparted and communicated unto them And that 's a third thing here in the Apostles carriage his faithfulness and indifferency of mind The same Truths to Jews and Gentiles Fourthly There is here one thing more in his practise and that 's this namely his wisdom and discretion in the course which he here took for the curing and removing of the distempers of these Jews and Gentiles in reference to Preaching and that is by the very exercise of Preaching it self They counted it the foolishness of Preaching Well how does the Apostle now go about to free them and deliver them from this mistake why he does it no other way than indeed by preaching to them The way to bring men in love with Preaching is to use Preaching amongst them diligence in the performance will make them to affect the ordinance One would have though when the Apostle had perceived what mean apprehensions these people had of Preaching he should have now forborn Preaching amongst them and resolved as Jeremy once did that he would never preach more I said I will not make mention of him nor preach no more in his name Jer. 20.9 But St. Paul does not so he now Preaches so much the rather and falls to his work so much the faster We preach Christ crucified And this there 's good cause for First Because a great occasion of peoples prejudice against Preaching is because indeed they are unacquainted with it they speak evil of that they do not know whereas if they knew it better they would be more in love with it Now the use of it does discover this to them this shews them that worth which is in it which otherwise they do not so well discern as it is in other matters the strangeness which is betwixt friends is cause from want of converse c. so here Secondly Because there 's an authority in Preaching and an effcacy which goes along with it which does command respect unto it it is not in mens power and liberty whether they will honour Preaching or no they shall do it by meer force and as it were against their wills whether they will or no as Physick makes men in love with Physick This therefore is first a good Item to Ministers what to do in such cases to do as the Apostle here do's And secondly we see here how to cure this distemper in many places in the Country namely by sending Preachers amongst them And so for the curing also of an itch in hearing the way is to preach sound and powerful Doctrine to them But so much of the first Particular viz. The Apostles carriage as concerning the ordering of his Ministry which we have seen in four several Instances The second is the Apostles Doctrine for the points delivered by him and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ crucified This was the string which the Apostle here harped upon and the lesson which he principally taught from whence we may observe thus much That Christ crucified is the main object and matter of our Preaching the chief work and imployment which lyes upon us in our Evangelical Dispensations is to lay open the Cross of Christ The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified In the second Chapter of this present Epistle and the second verse the Apostle professes that for his part he determined to know nothing else I determined to know nothing amongst you save Jesus Christ and him crucified I determined the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judged not only in a way of resolution I purposed to know nothing else but also in a way of approbation I esteemed nothing else besides so fitting to be known To know amongst you what 's that that is indeed to make known A Minister knows no more in this sense than he publishes and declares to others and makes them know as well as himself Now this was that which the Apostle was resolved on especially to beat upon in his Ministry
therefore we should do all we can which may be useful and successful hereunto this we may be according as we do more effectually set home this point which indeed has so much comfort in it as in the place before-cited the Apostle gloried in nothing more than he did in this as being that indeed which is the chiefest matter of glorying and which does contain the greatest sweetness and comfort in it and that may be laid open to us in sundry respects First As keeps Christs death us from the wrath of God and purchases peace to us with God the Father for that it does as we may see in Col. 1.19 20. It pleased the Father that in him all fulness should dwell And making peace through the blood of his Cross to reconcile all things to himself c. So Isa 53.5 6. The chastisement of our peace was upon him and by his stripes we are healed Again Rom. 5.10 we are said to bereconciled unto God by the death of his Son what greater happiness can befall us than for God and us to become friends who were once at variance one with another this is purchased by Christ crucified and we have now boldness to enter into the Holiest by the blood of Jesus as it is in Heb. 10.19 and Rom. 3.25 Whom God hath set forth as a Propitiation through faith in his blood c. Secondly It obtains to us peace with Angels and all other Creatures besides whether in Heaven or Earth whiles we remain in a condition of sin as God himself is our enemy so every thing else besides is ready to take up his quarrel against us and all the Creatures have hence an enmity to us but now by the Blood of Christ there is peace made for us with these also as we may see in that place above alledged It pleased the Father by the blood of Christ to reconcile all things both in heaven and in earth This makes us to be at league with the stones of the earth and with the beasts of the field c. as it is in Job 5.23 c. Thy Tabernacle shall be in peace c. Thirdly It frees us from the power and dominion of sin The Blood of Christ purgeth us from all sin not only from the guilt but the stain 1 Joh. 1.7 Christ by his death hath weakened and debilitated sin in us that it should not now have that strength in us This the Apostle hath fully intimated unto us Rom. 6.6 Knowing this that our old man is crucisied with him that the body of sin might be destroyed that we henceforth should not serve sin There is a power in Christ crucified to crucifie and kill sin in us Now therefore look what comfort there is in this as there 's a great deal to those who are sensible what sin is the same comfort is there in such a Doctrine as this which does mention and declare this unto us Fourthly It frees us from the power and tyranny of Satan He has hereby spoiled principalities and powers and made a shew of them openly triumphing over them in his Cross Col. 2.15 The Papists put a great deal of efficacy in the Material Cross and the signing of their selves with the figure of it as if that had such a power in it for the driving away of unclean spirits nay but this rather invites them they laugh at such a foppery as this That which terrifies them indeed is the vertue and power of the Cross and that conquest which Christ by his death hath obtained over them so that now Satan himself is but a vanquished enemy Indeed he may for a while molest them for their exercise and trial in the world and therefore we are still said to fight against Principalities and Powers but as for excluding them from eternal salvation this he is not able to do God shall tread him under our feet Rom. 16.20 c. Fifthly From bondage and thraldom to the Ceremonial Law Christ crucified frees us from hence Blotting out the hand-writing of Ordinances c. Col. 2.14 And again that no man may judg us for meats c. So Act. 15.28 We have nothing now but necessary things upon us and such burdens as these are are taken off from our shoulder Sixthly It frees us from the inordinate fears of death and final dissolution thus 1 Cor. 15.55 Oh death where is thy sting O Grave where is thy victory Thanks be to God through our Lord Jesus Christ c. And again Heb. 2.14 He hath destroyed him that had the power of death the Devil and delivered them who through fear of death were all their life-time subject to bondage c. Christ has taken out the sting of this Serpent and drunk the dregs of this cup. Now this Doctrine containing so much sweetness and comfortableness in it what does from hence follow but that accordingly it should be a principal part of our Ministry to dispense it The Apostles still aimed at the joy and comfort of Gods people 1 Joh. 1.4 These things I write unto you that your joy may be full And my joy is the joy of you all 2 Cor. 2.3 c. And that 's the second Consideration as it is a Doctrine of the greatest comfort Thirdly As it is a Doctrine of the richest and most abundant Grace for it contains in it the exceeding love of God towards mankind and the hight of his mercy towards us In Christ crucified there 's a combination of all the riches and mysteries of the Gospel it was his love to be incarnate to be tempted to be persecuted for us yea but his Passion it was the accomplishment and perfection of all the rest Greater love than this hath no man that he should lay down his life for his friends Joh. 15.13 There was never any thing wherein God more magnified his love and pity towards the sons of men than in giving of his Son to death for them Hence the Apostle to the Romans Chap. 5.8 God commended his love towards us in that while we were yet sinners Christ died for us And 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us And Joh. 3.16 So God loved the world that he gave his only begotten son for the redemption of it Thus we see it carries in it the riches of Gods Grace Now therefore accordingly it is the main work of our Ministry which the Apostle Paul calls the Ministry of Reconciliation 2 Cor. 5.20 And this as a third Consideration For the Application of the Point reflects first upon us which are Ministers and Teachers as our duty in this particular for the ordering and disposing of our Doctrine Desire to know nothing amongst our people but Jesus Christ and him crucised But what 's the meaning of this must nothing else be Preached but one point what is it then to Preach Christ crucified For answer hereunto we must know thus much That the meaning hereof is not
this that we should Preach of no other subject but only of the death of Christ for there are many other points besides which it is necessary for a Minister to speak of and for a Christian likewise to hear of But when we are commanded to Preach Christ crucified and to make this the object of our Ministry there are these things included and involved in this expression as to be understood by us First For the matter of our Preaching as I have already shewn that we are to preach this principally and to make people sensible of this point more especially above any other because the hinge of the Gospel turns upon this point and we are Ministers of the Gospel therefore to beat more upon this than any other Secondly For the order of our Preaching to do all in reference to this then we preach Christ crucified not only when we discourse of this Argument for the particular subject of it but likewise when we preach of such points as are introductive and preparatory hereunto or which are superstructed and founded hereupon When we shew men their own corruption by nature and the necessity which they have of a Saviour And when we teach men to live holy lives and to be crucified in their affections and lusts then we preach Christ crucified as well as when we discourse of the thing Thirdly For the manner of our Preaching we then Preach Christ crucified when we Preach Christ and the Doctrine of Christ in a grave and sober fashion this is clear by the opposition which the Apostle Paul himself there sets 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of humane speech I came not with excellency of speech or of wisdom declaring unto you the testimony of God For I de termined not to know any thing among you save Jesus Christ and him crucified As who should say the one would not consist with the other They that profess themselves to be Preachers of Christ crucified they should abstain from all kind of looseness and affectation and flanting in their Preaching as a manner which does not agree with the matter Suppose now that any one were to paint a dying or crucified man would he paint him in a garment of colours or in a garment of black surely in the most grave and solemn attire that could be even so it should be likewise with us whiles we Preach Christ crucified we should endeavour to set him out after a crucified manner not in the wisdom of words lest we make the Cross of Christ of none effect but in the evidence and demonstration of the Spirit which may have conviction and power with it And thus we see what it is to preach Christ crucified Again further Here 's that which may satisfie Ministers as for those things which oftentimes they are subject unto and that scorn and ignominy which is many times cast upon them it is but futable to the Doctrine it self which they teach namely Christ crucified and therefore it should satisfie them in it and make them more willing to endure and to bear with them whiles they Preach Christ crucified to be content to be crucified and to meet with the same entertainment which he did in the world The Disciple is not above his Master nor the servant above his Lord. Besides The Doctrine it self is odious A stumbling-block to the Jews and foolishness to the Gentiles as we shall hear God willing hereafter And therefore they must be needs odious that bring it and so for the most part they are as the Apostle professes of himself 1 Cor. 4.9 c. But then secondly Here 's somewhat not only for Ministers but people and not only for Preachers but hearers as first to teach them what Points and Doctrines they should chiefly affect and look afer We live in such an age at this present as tha the wholsome and savoury points of Religion are of no esteem with us but we loath them and are weary of them but we must have every day some new-nothing to be brought unto us we do not like this Doctrine of Christ crucified but must have somewhat else given us for our lusts as the Israelites for their bodily food Now here we are better instructed in this present passage of the Apostle wherein he tells us That he preached Christ crucified That which is the main object of the Ministers Preaching is the main of our hearing also And therefore let us take heed of this same itch which is abroad in the world in this kind I hope I shall not need to say much here in this place to this purpose but only this in a word First This is a cause why many people are so formal in Religion and have so little of the power of Godliness in them because they look rather after notions and speculations than solid Truths Their strength is according to their sustenance Secondly This is the cause of so many Errors and false Doctrines amongst us men first turn their ears from the truth and then are turned unto fables as it is in 2 Tim. 4.3 4. Thirdly This is the cause of so much strife and division amongst us because every one stands more for the devices of their own brains than they do for the Truths of Christ Now there 's this Use which may be made of this Point to all Christians namely that seeing Christ crucified is the chief Argument of a Ministers Preaching it should be also accordingly the chief rule of a Christians practice The Preaching of Christ crucified should teach us to be crucified with Christ that so the labours of the Ministers may be digested into our lives When we preach Christ crucified it is not only by way of narration to tell you that such a thing is done but it is rather by way of information to perswade and work upon you for living answerably hereunto And 't is not only to work upon mens fancies and to stir their passion a little for a while in a Frier-like manner but to mollifie and soften their hearts and to bring their spirits into a temper suitable hereunto This Doctrine of Christ crucified it should crucifie us more to sin to the world and to our own selves as we shall have occasion hereafter to show And as this Point should always take with us so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of The Sacrament of the Lords Supper it was instituted in remembrance of Christs death and to assure us of the great love of Christ to us in this particular This is not only to be thought of us at the very instant and time of receiving but upon all occasions all the days of our life which we are to regulate and to frame hereunto And so I have done with the Apostles Doctrine it self Christ crucified How farther this
is amplified to us from the entertainment which it has differently in the world on the one part as a Doctrine of offence Vnto the Jews a stumbling-block and unto the Greeks foolishness and on the other part as a Doctrine of Acceptance But unto those which are called c. But this I must leave to be handled in the next Sermon SERMON XXX 1 Cor. 1.23 But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness It is a part of the faithfulness of an Embassador and Commissioner here in world who is intrusted with any business of state and transaction of special importance to abte nothing of his Errand nor of the message which is committed unto him but whether it please or displease to deliver it with all integrity and boldness And surely it is no less likewise the duty of those also which are the messengers of the Churches as the Scripture sometimes calls them and Embassadors of God for Christ They are to express the like faithfulness and sincerity in their employment namely to exhibit their Message and that Doctrine which they are intrusted withal howsoever the world stands affected or disposed unto it And this is tha which we may here observe to be done by the Apostle Paul he had to deal with two sorts of people in the course an dispensation of his Ministry and such as both of them were very much prejudiced against that truth which was to be delivered by him but yet for all that he is not hindered or restrained in the delivering The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified This was that passage in this Scripture which we fell upon in our last exercise where after divers preparatory points which we raised from the words we insisted upon this main Principle That Christ crucified is the main object and matter of our Preaching WE have here in these words set down to us the different entertainment which this Preaching of the Apostles met withal in different persons and that is twofold First It was a Doctrine of offence and secondly it was a Doctrine of success It was a Doctrine of offence on two parts Vnto the Jews a stumbling-block and unto the Gentiles foolishness And it was a Doctrine of success on two parts more But unto them c. We 'l begin first of all with the former as it is exhibited in vers 23. so far forth as it is a Doctrine of offence But before we come to speak distinctly and particulary concerning this we 'l observe somewhat from the Text in general and that 's this That the same Doctrine and Preaching of the Word has not always and in all sorts of persons the same effect This is clear from the connexion before us Here were Jews and Greeks which had both of them Christ crucified preached unto them yet the entertainment of this Doctrine in both was different and various This is agreeable to that which the Scripture does declare unto us 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life So a different savour in each Thus when Christ himself preacht some said He was a good man and others that he deceived the people And when Paul preached at Athens Act. 17.32 34. some clave to him and believed others mockt at him and put him off till another time And Act. ult 24. some believed the things which were spoken and others believed not Now there 's a various account which may be given hereof unto us from whence it proceeds First from the consideration of the Teacher and of him that delivers the Doctrine there 's a great matter in that The different spirit and carriage of the Preacher has a great influence upon the success of the Doctrine which otherwise may be one and the same Look says St. Chrysostome as it is in matter of musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in an Harp or Lute there 's a great deal of difference according to the hand which is imployed about it Even so it is in the Divine Oracles and the dispensation of the Word of God there is a great of difference for the improvement and benefit which comes by it according to the condition of the person which has the handling and ordering of it and the difference we may conceive here to lye in sundry particulars First In his Gifts and Ministerial Abilities there 's a singular dexterity and skilfulness which belongs to Ministers in their several ways for the conveyance of their Doctrines into the minds and hearts of their hearers and to make those Truths which they treat of to be their own It 's one thing to deliver comfortable Truths and it is another thing to be a comfortable Teacher and it is one thing to speak words of reproof and it is another thing to be a skilful reprover There 's a right application of the Plaister or a right making of the wound which every one has not skill in them to do Thus Eccles 12.9 Because the Preacher was wise he taught the people knowledg c. Wise what 's that that is not only wise for his own particular in reference to his own understanding but wise for the good of the people in reference to their benefit and profit This Wisdom here it is not only an immanent wisdom but a transient not only which rests in the Teacher but from him is conveyed to the Hearer Now because Solomon was thus therefore he taught the people knowledg and he taught them successfully and he sought out acceptable words c. So it follows the words of the wise are like Goads and like Nails fasten'd by the Masters of the Assembly and given by one Pastor Look as it is in other matters it is not enough only to put a Nail into a piece of building but there must be a fastening it and striking it home to the head even so is it here as concerning the Ministry It is not only enough to propound such Truths but there must be a skilful inforcing of them and that according to the condition of the Hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Tim. 2.15 Now according to a different skill and ability to this purpose is there oftentimes a different benefit and success for those things which are Preached Again As this difference lies much in a Ministers Gifts so also in a Ministers Spirit and manner of undertaking the work when men go about any thing in the strength of their own wit or in a dependance upon their own parts and industry it is not oftentimes so successful But when men look up to God for his assistance and rely upon him for his concurrence this is most likely to take effect in what they do The way for any Preacher to make any Truth
take which he Preaches is to be earnest especially with God to go along with it and to bless him in it otherwise he may lose all his labour Again further The life and conversation of the Preacher there 's great matter in that also There are many Doctrines sometimes delivered which if we consider them in their own nature and for the matte of the things themselves which are spoken they have a great deal of weight in them yet as coming from such and such mouths they lose that efficacy and vertue which is in them He that 's a loose and scandalous liver can never look to be a profitable and successful Preacher nor to have any good at all come by any Doctrine which at any time he delivers I say he cannot expect or look for it Perhaps he may do some good by chance and unawares as God in providence may order it but he cannot expect or look for it and that indeed because he takes the quite contrary way hereunto For who will ever believe that that man is serious and in good earnest whose Doctrine tends one way and his life quite carries another way Nay further let me add this also That it is a great matter as concerning the efficacy and success of a mans Doctrine and Ministry not only how he orders his life and outward conversation but also how he orders his heart and inward disposition It is a duty which much lyes upon us as we desire that any Truth we deliver should take with our Auditory to labour to bring our own hearts and consciences to a conformity to it There 's nothing which goes to the heart so much as that which comes from it And when the words of a Preacher are the expressions of his own experiences and impressions and the working of his spirit within him We imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.8 Thus do we see how this difference lyes in the Preacher himself and that 's the first Consideration The second lies in the qualification of the hearers We use say Quicquid recipitur recipitur ad modum recipientis What ever is received it is received answerably to the modification of that which receives it And so is it indeed among other things with the Word and Truth of God it has a different and various effect according to a difference in the Hearers and a disposition in their hearts It is the Comparison which is used in this case by Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look says he as it is at Tennis It is a plain and homely similitude but it serves to illustrate the thing As it is in playing of Ball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It does not depend alone upon the skill of the first striker but also as well upon the taker to keep the Game up Though he which begins behave himself never so skilfully yet if the other do but bungle with him if he mind not or mark not the business there will nothing be done to any purpose because those imployments they are actions of mutual dependance and reciprocation Even so also for the transmission of the Gospel and Divine Truths though the Doctrine it self be delivered with all the care and endeavour that can be yet if it be not carefully received there will no success follow upon it Thus Heb. 4.3 The Gospel was Preached to them as well as unto us but the word Preached did not profit them because it was not mixed with faith in them that heard it This is set forth to us by the Parable in the Gospel where that which fell in the High-way had not the efficacy of that which was sown in the good Ground Non impotentia seminis sed vino telluris as Athanasius well expresses it not from the weakness of the seed but from a defect in the Earth it self where there is not a good capacity in the Hearer the Word Preached will be there of no effect Now an indisposition here may be laid forth as consisting in divers things which concur hereunto First Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher where people have at any time sinister and wrong conceits of those tha teach them they can never so kindly entertain the Doctrine which is delivered by them as when a Patient does not fancy the Physitian the Physick will not likely do him good This was that which made the Word of God to be no more received in former times We see how it was with the very Apostles themselves and amongst the rest more particularly St. Paul how the prejudices against his Person were sometimes great impediments to his Doctrine and the progress of his Ministry amongst them And therefore it is most necessary thing for all kind of Hearers to take heed of this Not to be rash in admitting any misprisions in this regard as Satan is most ready to breed them so should we be the readier to avoid them And again which we may take in here also as prejudice in an ill sense so prejudging also in a good there may be a danger in that also when people come to the hearing of the Word with too much expectation from the Preachers too and as trusting to their Gifts and Abilities this may be a cause of not profiting likewise when we shall have the faith of our Lord Jesus Christ in respect of Persons It comes hence to pass that we are many times frustrated and disappointed and are sent empty away c. as Naaman to Elisha he thought the man of God would have come down c. 2 King 1. Secondly Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the publick Ordinances We see in other matters how preparation goes before the thing it self in Physick there 's a preparing of the body beforehand ere the principal Physick be administred and in Diet there 's preparation by exercise before the receiving of the meat even so is it requisite to be here in Divine matters likewise in our coming to the Sacrament and in our coming to the Preaching of the Word as we desire to get profit by these Duties so we must prepare our selves for them when we come to such things as these are immediately from our worldly imployments with our minds and thoughts full of the world we cannot ordinarily receive so much advantage and benefit by them Intus prohibet alienum Thirdly Some reigning sin and lust which prevails upon the heart that 's another impediment likewise in the behalf of the Hearer Look as it is in the body if any man have any constant weakness or sickness and infirmity about him that sustenance which he receives it does not commonly thrive with him but rather feeds and strengthens his disease than any thing else even so is it also here for the soul where there 's any corruption which is
allowed in the heart it stops and hinders the profiting by the Word or any Ordinance whatsoever And these things they tend rather to the strengthning of this corruption than to the taking of it away The word of God is the savour of death c. And that 's the second account of this Point which is taken from the Qualification of the Hearer The third is from the different assistance and cooperation of the Spirit of God He bloweth where he listeth and he makes his Word efficacious and successful where himself pleaseth The election hath obtained it saith St. Paul but the rest were hardened Rom. 11.7 And the Apostle here in this Text makes the different entertainment of the Gospel to arise from their effectual calling Vnto them which are called it is the power of God c. Again 1 Pet. 2.8 A stone of stumbling to them which are disobedient whereunto they were also appointed Look as God himself is pleased more or less to concur with his own Ordinance and to make it successful so much more or less shall be the efficacy and successfulness of it It is Paul that plants and Apollos that waters but it is still God that gives the increase Look as it is in our corporal food so it holds in our spiritual food likewise Man lives not by bread but by every word which comes out of the mouth of God Not the word which comes out of the mouth of the Minister but the word which comes out of the mouth of God that 's the word which man indeed lives by Take all the means in the world if the Lord do not concur with them they are all in vain Except the Lord build the house they labour in vain that build it It is true of the House of God the spiritual building as well as of any other and this is that which experience does too often make good What 's the reason that many people living under powerful means yet do no more profit under those means why 't is because the Lord himself does not bless the means unto them There 's many a soul in the world which God has pronounced a curse of barrenness upon it as he did sometime upon the barren figtree in the Gospel Never fruit grow upon thee more and that for the same reason as we see he did it there namely because he came to find fruit thereon and found none When men have enjoyed Preaching a long while and are still unfruitful under Preaching God does then in just judgment pronounce them to be unfruitful still and all the Preaching in the world in such cases will do them no good Thus we see an account of the Point from whence it so happens and comes to pass That the same kind of Preaching has not always the same kind of success but it is an offence to some whilst of others it is entertained Now the Improvement hereof to our selves may be drawn up to this Application First In a way of Caution that we take heed from hence of resting our selves satisfied in the enjoyment of the publick Ordinances and means of Grace They are things which we are to be thankful for but they are not things which we are to be satisfied with nor to rest our selves contented in alone in the bare enjoyment of them These people here in the Text they had the means in plenty enough The Apostles were not wanting in their work We preach Christ crucified But yet notwithstanding these means did not work any thing upon them to any good but rather the contrary The preaching of the Cross it is to them that perish foolishness but unto them which are saved it is the power of God The more spiritual and convincing truths we have at any time preached unto us and we not the better by them the more will it aggravate our judgment and condemnation at another day For this is the nature of these things that their miscarriage is there most dangerous where their success is most sweet and comfortable When ever men come to die their comfort then will not be this that they have enjoyed such and such means but that they have profited and thrived by them and where they have not done so their comfort will be so much the less Secondly We see from hence who are the truest objects of pity and compassion and cmmiseration namely such kind of Creatures as these are we pity those commonly who consume and pine away under the enjoyments of bodily sustenance but how much more are they to be pitied which wither in soul But so much for the general Doctrine which arises from these words as implying the different success in the Preaching of the Word We come now to the words more particularly and distinctly as they lye here before us where we find that this Doctrine of the Apostles it proved a cross and contrary Doctrine to two sorts of Persons to Jews and Gentiles both Vnto the Jews a stumbling-block and unto the Greeks foolishness We begin with the first Vnto the Jews a stumbling-block or scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated a stumbling-block it is commonly rendered an offence It signifies properly as Suidas and Hesychius and some other Criticks tell us a crooked piece with a bait on it in Instruments to catch Wolves or Foxes or Mice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is derived as some would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to halt in regard of the effect which it produces In Religion it is translated to any thing whereby a man is said to fall or stand still which hinders him and interrupts him in his way and is so in that respect prejudicial to him In a word there are three things which are briefly included in it and all applicable to our present purpose First Matter of Exception Secondly Matter of Temptation Thirdly Matter of Destruction All of these was Christ crucified to the unconverted Jews a scandal or stumbling-block in each of these respects as we shall see now made good unto us in the particular Explication of them to you yet passively all First He was matter of Exception Christ was a stumbling-block to the Jews that is he was an offence unto them he was one against whom they were prejudiced and took exception against him In Mark 6.3 it is said They were offended at him And this they were for sundry things As first for the meanness of his Birth and Parentage Christ he was an offence unto them here and so there in that place Is not this the Carpenter the son of Mary are not his sisters here with us c. If Christ had been some great Earthly Prince then it may be they would have looked after him but being such an one as he was they from hence came to despise him and to think meanly and scornfully of him Secondly the poorness of his Person and outward condition as he was one in
not only a pinching upon their judgments so as to believe a thing improbable but likewise a pinching upon their affections to resign and give up themselves to such a Saviour as this was Thirdly It was foolishness to them in regard of the power and efficacy of this Mystery And that work which by way of Analogy was required of them in answer hereunto which was to crucifie their own lusts and affections as this Doctrine does indeed teach us to do Thus in all these respects was Christ crucified foolishness to the Greeks The use of this Point to our selves comes to this First as it shews us what a dangerous and perillous thing it is to have Wit without Grace it is but as we use to call it Armata iniquitas it is but wickedness set up in arms And it makes men but so much the more to contemn Religion and the means of Salvation As the greatest Clerks are not always the wisest men so the wisest men are not always the best Christians and as many which are famous for learning yet they are not always famous for Prudence and Discretion and Practical Wisdom but do many times exceedingly fail and miscarry here so many which are famous for Wisdom and Prudence in a way of the world yet are not always wise to Salvation as I have formerly shewn unto you These Greeks as wise as they were in worldly matters yet they were not so in the things of God but rather the contrary Nay further they were here by this means occasionally set further off from it Christ crucified is foolishness to them and their wit makes them to despise that means which should save their souls Well let us therefore for our parts take heed of being any way guilty in this respect and let me again renew that counsel which I have before founded upon this Scripture to pray to God to sanctifie our Reason and Understanding and Parts unto us There are many sad Wits in the World which if they can break a jest upon Scripture if they can cavil at the Truths of God if they can deride and scoff at the Ministry and Preaching of the Word they think themselves safe But how much better were it not to have been born than to die in such a temper as this is how much better a great deal were it to have been born an Idiot or natural fool than to have wit and parts and learning and wisdom upon those terms and conditions so as to count the Gospel it self foolishness Secondly Let us hence also learn to admire the Wisdom and Power of God who by that means which the world accunts foolishness is pleased to compass the Salvation of the World And thus now I have done with the entertainment of the Gospel in the first sense as a Doctrine of offence and that in two Particulars Vnto the Jews a stumbling-block and unto the Greeks foolishness Now it follows as a Doctrine of success in as many more in Vers 24. But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God But of this God willing in the next Sermon SERMON XXXI 1 Cor. 1.24 But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God It is the Duty of every Minister and Preacher of the Word of God not only to study his Sermon but likewise to study his Auditory and not only to regard the Doctrine and Matter which is delivered by himself but likewise the success of his Doctrine and the efficacy or miscarriage of it in the hearts of his Hearers that so he may accordingly know the better how to dispose his pains and labour for time to come and supply those things which are defective And this is that which we may here observe and take notice of in the Apostle Paul he does not content himself with this to Preach Christ crucified and so to pitch upon sound Doctrine and Instruction But he observes the effect of this Doctrine and the various entertainment of his Preaching by those persons which it was tendred unto Whereof this is the result and the account that to some it is a Doctrine of offence and reprobation to others of success and acceptance The former of these we have already dispatcht in the 23 verse of this Chapter we come now with Gods assistance to the latter in the 24 verse here before us But unto them which are called both Jews and Greeks c. IN this Verse we have declared unto us the Entertainment of the Doctrine of Christ crucified as a Doctrine of success and such as took effect upon the hearts of those to whom it was brought But unto them which are called c. where again as in the former we shall observe somewhat in General and thence proceed to the particular Points which lye here before us for the general therefore first this That God will have always some or other in the world which shall imbrace and bear witness to his Truth Thus here in the Text the Preaching of Christ crucified to the Jews that is to a great many amongst them it was no better than a stumbling-block and to the Gentiles that is to a great number of them it was no better than foolishness But to those which were called that is to a certain remnant in either it was the power and wisdom of God himself There were some which still gave entertainment unto it Some Criticks have been of opinion as if the Apostle here in this place did allude to a Paronomasia in the Hebrew Language and that as thus The Cross to the Jews is Micshal which signifies a stumbling-block and to the Greeks is Micsal which signifies foolishness But to the Called and Believers amongst both it is Sekel which signifies Vnderstanding I do not insist much upon the urging of this notion but come rather to the thing it self Where I say we may observe thus much That God will always so ordain it in his Providence that some or other shall entertain his Word and Gospel where it is dispensed and preached unto them Thus we shall find it to have been where-ever the Apostles themselves came there was a certain number which imbraced their Ministry and gave heed and regard to the Doctrine which was delivered by them This God will have to be upon divers Considerations First For the accomplishment of the number of his own Elect Gods Providence is subservient to his Decree and that which he does in the world it is very sutable to his eternal purpose concerning the final condition of mens persons in the world to come Now because that where God sends his Word he has usually some or other to be converted and brought home to himself therefore as sutable hereunto does he work their hearts to the receiving of the Word which is the means for the effecting this conversion As many as were ordained to eternal life believed Act. 13.15 Secondly God
will also have it for the honour of his own Truth and the Doctrine it self which is delivered If the Gospel should be Preached to a people and none give any entertainment this would reflect upon the Gospel it self which from hence would be disparaged by it But now that God may have the Gospel and have it known to be that which it is therefore some shall receive and imbrace it Thirdly For the Encouragement of the labours of his own Servants and Ministers which are imployed in Preaching the Gospel If Paul and the rest of the Apostles which Preached Christ crucified to the world should have had no entertainment in the world of that which they Preached this would have proved a very great disheartning and discouragement to them now therefore in respect to this does God in Providence give them some success though their Doctrine was a stumbling-block to some and though it was foolishness to others yet to the rest it was Gods power and wisdom This Observation should accordingly be improved by those which are Ministers to quicken them in their work and to carry them on in those places wherein God sets them without discouragement forasmuch as there where God calls them he will more or less be assistant to them and concur with them so far forth as is requisite to the blessing of their labours with success This is that which God has promised by his Prophet Isa 55.10 As the rain cometh down and the snow from heaven so shall my word that goeth out of my mouth not return unto me vain c. And therefore let us not be discouraged Rom. 11.4 And that 's one Observation Secondly Observe this that a Minister for the success of his Doctrine is especially to consider how it takes with those which are most Godly and Religious thus does the Apostle Paul here he does not so much trouble himself to think how it was accepted of others those Jews and Greeks which at present were unconverted a stumbling and foolishness to them but how it was to them which were called this was that which most of all stuck by him and wherein he most comforted himself above all the rest Thus again Gal. 2.2 he considered how his Gospel took with them which were of reputation and of reputation not so much for the world as in reference to Religion And so therefore in vers 9. he reckoned this as an encouragement to him that James Cephas and John who were pillars own'd and acknowledged him The ground hereof is this First because such as these they have best skill and judgment in the work every one studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers and to those which have some knowledg of the work than to those which are ignorant of it Now thus it is with those which are godly and Religious and effectually called they have best skill in that which is spoken of and delivered in Preaching Others may somewhat judg of other things but these can best judg of the Truths and Doctrines which are propounded unto them and so their judgment is most to be regarded such as these they come to a Sermon with those affections which it becomes them to do which many others do not Take now a natural man and he can tell you of some other matters it may be some pleasing story or witty sentence or passage of Rhetorick and the like but now come to the marrow of the business and those things which touch the conscience and serve to frame and establish the heart here he is oftentimes much to seek and is able to say little to the purpose But now a man which has the work of Grace in his heart he has a gracious savour and relish of Divine Truths fastened upon his spirit from whence he is able the better to judg of the Proposal and delivery of them The spiritual man judges all things Secondly Such as these they come to the Word freest from prejudice and carnal affection Take a Godly and Religious man and he comes to the hearing of the Word of God with an humble and obedient disposition as one that is ready to submit to the efficacy and power of the Ordinance in every particular whereas another he comes to it with his exceptions and reservations so far forth as it complies with his humour and does not stir him in his bosom-lusts and does not trouble him and take him off from his corruptions so far forth he likes it pretty well but now let it come neer him in these and here he kicks and rebels against it and cannot endure it A Drunkard will never like that Preacher that presses sobriety nor an Adulterer him that Preaches for chastity Thirdly Those which are Godly and Religious and effectually called are most to be regarded for their entertainment of the work because they are most intended in the work it self It is for their sakes chiefly and especially that God sends his Ministers amongst them as to bring home those which are straying so to confirm and strengthen those which are yet at home and already in the fold Now those whom God himself does most look at they should be looked at chiefly by us This condemns the contrary disposition and practise of many in this particular who more consider how their Doctrine takes and is accepted of those which are great and wise and mighty in the world than how it takes with those which are good and pious and experienced in Religion not but that it is possible for those which are the one to be the other too I do not deny that there are divers which are both great and good too wise in matters of the world and wise also to God But this is that which I stand upon that we should not so much in this present business in hand look at the one as the other And it is that which should principally affect us when our words are acceptable to those which are good Thus St. Paul We preach Christ crucified to the Jews indeed a stumbling-block and to the Greeks indeed foolishness But unto them which are called that is to the godly Christ the power of God c. And so much for the Points Preparatory and in General We come now to the words more closely in themselves But unto them which are called c. where we have these two Parts chiefly considerable First the success of the Gospel considered simply in it self Christ the power of God c. Secondly the Parties to whom it is thus laid down two manner of ways First in their Personal Qualification To them which are called Secondly in their National qualification Both Jews and Greeks To these it is thus effectual and successful We begin first of all with the Parties and that first of all in their Personal Qualifications To them which are called By called here we are to understand as I have in part intimated already those which are
as to be preferred before the other the more excellent way before the better gifts and so likewise should we upon all occasions do our selves labour for those gifts most which tend most to edification and labour more to edifi◠with our Gifts than to glory and boast of them more to profit and to advance the Church than to promote and set out our selves This is that which we should give our selves to But so much my suffice to have spoken of the first particular in this second general and that is the thing it self which is propounded to wit the more excellent may The second is the Proposition of it That we have in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew it unto you Shew it How did he shew it Two ways as we may conceive more especially First He shewed it in Thesi and Secondly he shewed it in Hypothesi First he shewed it in the Proposition and Secondly He shewed it in the practice in the Rule and in the example He shewed it in his Doctrine and Ministry declaring as much unto them and he shewed it also in his life and conversation as giving them an example of it in himself for his own particular He gave it them in the Rule and he gave it them likewise in the Pattern for the better inforcing of the Rule upon them that so he might be no ways wanting unto them for their instruction and direction herein each of these ways he shewed this way unto them First He shewed it them in his Dictrine and by way of simple proposition he publisht it and declared it unto them and that at large here in this Epistle in the Chapter immediately following he shewed it them by rhetorical inlargements and amplifications Though I should speak with the tongue of men c. And so if we please we may understand that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Text not only as referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the way only but to the shewing of it According as St. Basil of Caesarea seems to carry it in his Epistle Ad Neocaesarienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do in an Hyperbolical manner shew this unto you which he does indeed in the very next words that follow etsi linguis c. Here I might by the way shew you which I have also observed lately elsewhere an use of Rhetorick and Hyperboles in such discourses as these are so it be done in a grave and sober manner without ridiculousness and affectation there is good warrant and authority for it but I shall at this time pass over that The Apostle shewed unto these Corinthians the most excellent way and he shewed it first of all in his Doctrine Here are divers things which from hence I might very pertinently insist upon as First In that the Apostle speaking of Piety and Religion says here Demonstro Vobis we see here that Religion is capable of Demonstration It is such as may be clearly evidenced and demonstrated and made good to those who will not be pee◠vish and refractory and perverse A good and sound Christian he does not go upon conjectures only and meer guessings and doubtings and uncertainties but has firm footing for his treading he is sure and very well perswaded of the way in which he walks and is able to shew it to others If men will mot be peremptory and obstinate there is such an Autopistie and authority in Religion as does command their assent unto it so as they may as well deny a demonstration as they may deny that Here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Alexandrinus speaks Words and Reasons that do compel yieldance to them Again secondly In that the Apostle here speaking of his Preaching and Writing and Ministerial Dispensation says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew it unto you We see here in what kind of way Preaching and Teaching is to be carried namely as the Apostle does also express it in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Demonstration of the spirit and power 1 Cor. 2.4 It is not enough for us simply to propound truths but as near as we ean to evidence them and demonstrate them and make them clear and to deliver them in such a manner as whereby we may convince the gainsayer of the truth of them I shew it unto you Therefore we are here especially to take heed of any thing which may be any hinderance or prejudice hereunto and that is as the Apostle has noted an affectation of the enticing words of mans wisdom This St. Paul in that place before mention'd does oppose to this demonstration of the spirit and in the 17th verse of the first chapter he tells us that it makes the Cross of Christ to be of none effect As too many flourishes about a Letter keep the Letter it self from being discerned or as Chrysostom makes the comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look as fair and beautiful bodies when they are set out with paint and colours they do lose of their native beauty and comeliness so likewise the Word of God when 't is too much tricked up with humane illustrations it loses of that demonstrative power and efficacy which is indeed in it and becomes no more than an ordinary discourse Thirdly Here 's a further Rule likewise for Ministers in order to the matter of their Doctrine and the things themselves which are delivered by them whatever they teach men besides especially to build them up in Grace and to press such points home upon them as do tend to the furthering and promoting of a godly and holy conversation St. Paul would stir up these Corinthians to the coveting of the best gifts they could Oh! but he woule be sure in the mean time not to forget to propound unto them the most excellent way Yet I shew unto you or moreover the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who should say I have not as yet done with you I have somewhat more to say to you than so And thus he shewed it First of all in Thesi in the bare and simple Proposition Secondly He shewed it also in Hypothesi in his own practice and example this we may gather from the next Chapter Though I should speak c. without charity c. Though I should is here as much as I do not and I is not only persona supponens but persona proponens and this is another kind of shewing which does belong to all Ministers else whosoever they be Without which the other shewing will do little or no good at all The Apostle Paul as he was a sound Teacher so he was likewise a Follower of that which himself did teach This is requisite to be thereby to make our Doctrine more effectual and full of success Who will believe our report when we do not believe it our selves As we give just occasion to suspect when we report that which
much as the day of the Lord together with all the consequents and circumstances of it which does carry a great deal of fear and astonishment with it It does so and it deserves to do so in these respects First From the severity of the proceedings in the ordering and managing of it which shall be with a great deal of terror In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Is not this very terrible and a dispensation of much severity it cannot be denied And therefore those that think otherwise are mistaken and exceedingly deceived of that day it is a day of wrath a day of trouble and distress a day of wastness and desolation a day of darkness and gloominess c. Zeph. 1.15 And as it is so in it self so it is especially so to all wicked and ungodly persons to them it is the terror of the Lord with a witness from the guiltiness which is upon them This is that which properly gives this denomination unto it if we take it abstractly considered in it self or in reference to the Children of God so it shall not have such terror or dreudfulness in it those alone who are reconciled to God through Christ upon them it shall have another impression and another notion as it is the day of refreshment the day of redemption the day of restitution the day of recompence and reward The second is the Apprehension of this object in reference to the mind and understanding and that is knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see here upon what terms we proceed in Christianity and Religion not upon meerer fancies only and conjectures and bare probabilities but upon a certainty and good assurance Divinity it is a matter of Knowledg and it is the excellency of it that it is so elpecially compared with some other things in the world which are of another nature it stands upon good grounds as the bottom and foundation of it which is the Word of truth it self Thus 2 Pet. 1.16 We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his majesty c. And v. 19. We have also a more sure word of prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. This is the Scripture and Word of God But how did Paul know this which he here speaks of this Terrour of the Lord and the accurateness of this judgment of Christ which he had before mentioned and here refers to He knew it divers ways First By immediate revelation and inspiration from God himself it was delivered to him from the Lord as he says elsewhere of other truths I have received from the Lord that which I have delivered unto you It pleased God from Heaven to inform him and to acquaint him with this Divine truth concerning the Judgment to come together with some circumstances which shall attend it which he does discover as a profound mystery in some other places And that which he had as it were even from Gods own mouth and intimation of that he might very well say that he knew it as here he does knowing it by revelation Secondly He knew it also by Discourse and collection of one thing from another There 's very good reason for it that there should be such a day as this is the day of Judgment and that God should call men to an account hereafter for that which they do now in the flesh It 's very agreeable to the justice of God a righteous thing with him as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thes 1.6 When we shall consider that little recompence or reward is give here below either to good or bad we may from hence very rationally conclude that there is another time and place for it which shall not escape it That which seems to make most against it with carnal and secure persons is the delay and procrastination of it because it is not presently therefore they conclude that it will not be at all as those mockers in Peter Where is the promise of his coming c. But as the Apostle there resolves it Gods slackness is only long-suffering Patientia est non negligentia as Austin to the same effect Non ille potentiam perdidit sed nos ad poenitentiam reservavit c. de Verb. Apost Ser. 20. Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the subjunctive and so make it a matter of counsel and exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius But I think we need not do that I shall rather take it as it is here offered in the Indicative It is an expression which carries a various emphasis in it Thirdly He knew it also by Experience and by some sense of it upon himself in his own heart he knew it thus As he was wrapt up into Paradise and carried unto the Third Heaven so he was likewise cited to Christs Tribunal and brought before his Judgment-seat in his own soul and consicence S. Paul did not speak of these things at random and loosely but he had some practical apprehensions of them from where he knew them and did therefore to much the more boldly and freely and confidently discourse of them to other men There 's no man that knows what sin is but he consequently knows what judgment is and by the sight of the one is lead to the preconception of the other forasuch as sin in the guilt and nature of it summons to Judgment This was the Apostles great advantage in this business which he discoursed about that he spoke of it from his own spirit with some kind of sense and feeling of it which is that which all other Ministers should labour and endeavour to do in the whole course of their Ministry and in the Doctrines which are delivered by them First to work and fasten and imprint them upon them own hearts and then from thence to commend them to their hearers with the greater efficacy and success that so even in this sense likewise as well as in regard of affection they may impart unto them not the Gospel of God only but also their own souls 1 Thes 2.8 as being sensible and really satisfied in that which they deliver And thus much of the first thing here considerable in this first General of the Ministerial performance viz. the Motive Knowing the terror c. The second is the Work it self We perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again four things more whereof two exprest and two implied First What. Secondly Whom Thirdly For what or what to Fourthly Upon what ground There 's the Act and the Object and the End or
tables of the heart Those souls and consciences which it has pleased God to bring home to himself by the labours of his servants in the Ministry they are a manifestation of the Ministry it self and an approbation of them in it insomuch as they need no other Testimony but that to be given unto him This is that which does advance God's Ordinance more than any thing else and makes it such as it is to wit the efficacy and success of it that it does effect such great matters as indeed it does Casts down imaginations to every high thing that exalts it self against the knowledg of God and brings into captivity every thought to the obedience of Christ 2 Cor. 10.5 And so Act. 26.18 It is said to open mens eyes to turn them form darkness to light and from the power of Satan to God This efficacy of it we may take notice of in divers examples First In Christ himself when he Preached to those which were going to Emaus Did not our hearts burn within us when he opened to us the Scriptures Luk. 25.2 And so it has been likewise with his sevants in the Ministry As Peter Preaching to the Jews when they heard these things they were pricked in their hearts And so Lydia and the Jaylor in the Acts ye see how effectual the Apostle Paul's Ministry was to operate and work upon them he was made manifest in their consciences Thus is it likewise with many others besides if they would consider it and reflect upon it They might find how the Ministry has been ratified and confirmed even in their own hearts which if ever they had any good or any thing tending unto good wrought in them it has been occasionally from such means as these are which have been used unto them God has sanctified this Ordinance as a meants to beget faith in the heart and to draw men so much the nearer to Christ I have begotten you through the Gospel says this Apostle to these Corinthians in 1 Cor. 4.15 Thus are we manifest in your consciences in a way of efficacy The second is in a way of Conviction or Approbation We are made manifest in your consciences that is indeed we are made manifest to you your consciences do bear witness with us This is that which the Apostle here signifies and he understands it both in reference to Doctrine and Conversation which were both of them so powerful in them as that they had nothing to say against them but were even from their own consciences forced to own and acknowledg them and thereby to give testimony unto them This is now the advantage of all such as are careful to do their duty and to approve themselves first to God and to be made manifest to him that they shall have the consciences of men also closing and complying with them as the Apotle Paul here says to them We are made manifest in your consciences This was ture whether spoken of all the Corinthians at large or else of those only which were godly and faithful amongst them which were true Believers It was true of both as 2 Cor. 4.2 By manifestation of the truth commending our selves to every mans conscience in the sight of God First of the Corinthians at large yea of those which were naught amongst them It was true of them that St. Paul and the rest of the Apostles were made manifest in their consciences and so are all good Ministers in the consciences of such-like men they are made manifest in them and they are made manifest to them so as they shall have nothing to say against them And so likewise were all good men in what rank or condition soever This is the priviledg of Goodness that it shall have mens consciences where it has not their affections Though they love it not yet they shall inwardly like it and in their hearts secretly approve it and set their seals unto it There 's many a man in the world whom when a Minister reproves that sin which he is guilty of in particular and lays open the vileness of it to him though he hates the reprover yet the reproof it self sticks by him he knows it to be so indeed as the Preacher tells him his heart says Amen unto it This is to be made manifest in the conscience And it is that I say which falls out in the consciences even of the worst men that are As Herod though he loved not Johm Baptist yet he reverenced him and in his heart did admire him This as much as any thing is a great incouragement to us in our work the work of the Ministry that where we keep to that which is our business we go upon sure grounds and though men perhaps in a bravery and because they will not seem to own their own miscarriages they may prehaps speak neglectfully and contemptibly of the business when any sin is laid close unto them yet we know we are made manifest to their consciences which do speak the same things unto them even in their own breasts which we do to their outward ears Those that believe not are convinced and judged the secrets of their hearts are made manifest and they will report God is in your of a truth 1 Cor. 14.24 25. But then secondly if ye take this your consciences a little more strictly restraining it to true Believers and those amongst these Corinthians which were faithful and godly persons then it was in full force and is the more clear and out of doubt that St. Paul and the rest were made manifest in their consciences indeed Howsoever others may think of us yet those which are faithful will approve us and close with us in these Dispensations There 's none which are the Ministers of Christ but they approve of the Ministers of Christ and subscribe to that which comes from them in the name of Christ more abundantly to you-wards 2 Cor. 9.11 12. In your consciences especially in whosoevers else besides If by consciences we mean mens hearts and affections and inward embracements so we do not look to be manisested Some kind of men such persons as live by their lusts and walk in vain and unwarrantable courses these will be sure to speak against Ministers because they speak against them and cross them and contradict them in their main purpose and design The Ministers of Satan will never love the Ministers of Christ we do not expect it nor we do desire it It is a thing not to be thought of or lookt for from them yea but those which have any work of Gods grace wrought in their hearts we are sure to have them to own us and to acknowledg us and to concur with us We are made manifest in your consciences says the Apostle that is in the consciences of you which are believing Corinthians And when I say here we and the Apostle before me I do not mean it so much of the persons as indeed of the calling or of the persons
Reconciliation committed unto them For them therefore at any time to do any thing against this Truth it were very irregular and unnatural Thirdly This Evangelical Truth it is that also which is most in Gods own heart and affection There 's no Truth which he desires more to extol or advance in the world or which he is so tender and careful of as he is of this and therefore to do any thing against this were a matter of highest indignity and prosumption so that it holds good in all particulars Now that as we must do nothing against any Truth indefinitely so not against the Truth of the Gospel more especially we may not do any thing either against this Truth at all But here it may be haply demanded as pertinent to this present Discourse When and in what respect are we said to do any thing against the Truth I answer this is or may be done divers manner of ways by us First more grosly and directly by the teaching and spreading of error when any do deliver such Doctrines as are contrary to the Word of God and the Rule of Faith which is therein propounded they do then act against the Truth in a more especial manner If any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and the Doctrine which is according to Godliness as it is in 1 Tim. 6.3 5. such an one is reckoned amongst those which are destitute of truth and as destitute of truth and as opposire to it To set up errour is to deject and pull down Truth Secondly We act against the Truth when we do any way hinder or retard the progress and propagation of it when we suffer not the Word of God to run or to have free course and be glorified which seems to be laid to the charge of unreasonable and wicked men 2 Thes 3.12 When we shall be any way guilty in this particular we shall herein be guilty of opposing the Truth and that whether we stop it as to others or else to our selves Thirdly By perverting of the Truth and abusing it to a contrary purpose and intent As when men shall make the Truths of God by a wresting and straining of them to be subservient to their own lusts they do thus far act against the Truth Thus the Apostle Peter complains of some in his time who being unlearned and unstable wrested the Epistles of Paul and other parts of holy Scripture even to their own destruction and perdition 2 Pet. 3.16 And what he complain'd of then is that also which may still be found frequent in many persons even to this present day In these ways and such as these which may be refer'd and reduced unto them may we be said to oppose the Truth Now it concerns all those who do any way profess themselves Christians and especially which are the Ministers of Christ to be wary how they be any way faulty in this regard to have this sentence here of the Apostles not only often and frequently in their mouths but really and deeply in their hearts We can do nothing against the Truth And that especially considering the great hazard and danger of doing so there 's none which do any thing against the Truth in the least kind that is but they are obnoxious to a great deal of mischief for such a miscarriage As namely first of all the having of Truth it self taken away from them God infatuates and blinds them more and takes away those remainders of Truth which are yet abiding in them when as they presume to act against it Those that receive not the love of the Truth that they might be saved God sends them strong delusions that they should believe a lye that they all might be damned that believed not the truth but had pleasure in unrighteousness as it is in 2 Thes 2.11 12. Secondly The giving up to strange and enormous practices when men do that which is destructive of Truth God does many times withdraw his restraining Grace from them and suffer them to fall into very vile and fearful lusts As it is noted of the Gentiles That because they retained not God in their knowledg nor liked not to do so therefore God gave them over to a reprobate mind to do those things which are not convenient Being filled with all unrighteousness fornication wickedness c. as the Apostle expresses it in Rom. 1.28 29. Thirdly The following with many outward and temporal calamities this is a consequent of the departing from Truth and of opposing and acting against it The Truth it does very much secure those places and persons which maintain it and are faithful to it but those which prove opposers of it and adversaries to it they do oftentimes find the hand of God going out in revenge upon them so dangerous a thing is it to be guilty in this particular of doing any thing against the Truth And for which cause we should take heed of doing it But yet we have not as I conceive attained to the full sense and scope of this expression here before us there is somewhat yet further intended in it than as hitherto we have spoken unto when as the Apostle here says We can do nothing against the Truth and that is by taking Truth not only notionally and as limited to Doctrine and matter of judgment and opinion but also moreover as taken Practically and as extended to matter of life and conversation The Truth in the language of Scripture does seem to denote the whole business and substance of Religion in the extent and latitude of it As to instance in one or two places thus 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him So 2 Joh. 4. I rejoiced greatly that I found of thy children walking in truth And 3 Joh. 12. Demetrius hath good report of all men and of the truth it self In all which places and the like the word Truth is taken not only for the Doctrine of Religion but also for the whole tenor and course of a Christian conversation And so also here in the Text We can do nothing against the Truth that is we can do nothing which may be offensive or prejudicial to Religion and the Profession of Christianity There are two things which we shall here briefly do with Gods assistance First To take notice of the phrase and manner of expression And secondly Of the thing it self First For the phrase and manner of expression we may here take notice of it That Religion and the whole business of Christianity is exprest by Truth when the Apostle would signifie that he could not do any thing against that he says He could do nothing against this We can do nothing against the truth i.e. We can do nothing against the power of Godliness and the spirit of Religion which is in the world The one expresses the other This there 's very good ground and
read these their doom in Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark not only ashamed of me but ashamed of my words that is of my Doctine and Truth and the profession of it He that 's ashamed of these of him also will Christ be ashamed when he will wish to be owned by him Again Others there are who though they own Truth yet will do little for it as to the defence and preservation of it though as a ravish't Virgin it crys out for their aid and relief yet they refuse to be helpful to it but are content to see it even undone before their eyes There are few which have tender bowels towards truth or active hands for the promoting of it Now this is that which the Apostle takes upon him here in this Text in the behalf not only of himself but also of his fellow-labourers and brethren that they were such as did not only declare all actings against it but close with all opportunities for it Not any thing against the Truth but for the Truth Nay further which seems also to be included their necessary inclinations hereunto for so we must likewise take it We can do nothing against the Truth but for the Truth that is we cannot but do for the Truth as there 's an Impotency to opposition so there 's an impotency likewise to neutrality and remisness and indifferency of spirit According to that of the Apostles Peter and John in their reply to the Priests and Elders which prohibits them to Preach any more in the Name of Jesus We cannot but speak the things which we have seen and heard Act. 4.20 This is the temper of a gracious heart that it 's all inflamed with a love to Truth and cannot as there 's occasion and opportunity administred to it but express and shew it self for it as it was sometimes with the Prophet Jeremy Jer. 20.9 His word was in his heart as a burning-fire shut up in his bones he was weary with forbearing and could not stay or as it was with the Apostle Paul when he came sometime to Athens and saw the City wholly given to Idolatry It is said his spirit was stirred in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was put as it were into a Fit of a Feaver through his zeal and ardency of affection upon that occasion This has been the condition of Gods Servants in such cases as these are as we may see especially in the story of the Martyrs they could not withhold but they must shew themselves for truth sometimes even in the greatest dangers and hazards which were incident unto them from that rooting and settlement and foundation which it had in their hearts But so much for that and so I have done with the Affirmative Proposition likewise But for the Truth And now that I have seemed to go through the whole Text. I might very well begin it again and make a new Sermon upon it For the Truth of it is we are not yet come to the point nor to the scope of the Holy Ghost in this place We have hitherto handled the words absolutely and in the general notion of them but there is a Relative Consideration of them which is to be observed and taken notice of by us which is yet behind and intimated in the Connexive for as to the joyning of this Verse and the former both together and to make them dependant upon one another he had said in the Verse before Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates Now he adds For we cannot c. He speaks it of the exercise of his ministerial authority amongst them which he signifies to be in him not for himself so much as for them nor for his own respect and advancement but for the glory of God the good of the Church and the advancement of the Truth which is chiefly and especially and principally regarded by him And therefore if at any time he were more sharp and severe with them whether in the reproving or punishing of offenders he did still desire herein to approve himself as one that aimed at Justice and Piety and Vertue in that Administration as the main ground and end for which that Power was indeed bestowed upon him This is the proper and genuine and direct sense of these words as they here lye before us We can do nothing against the Truth but for the Truth which are nothing else but a limitation of the Apostolical and Ministerial Power And that again twofold First As considered in the office and Ministry it self And secondly As considered in the persons namely himself and his fellow-Apostles and Ministers which were then the subjects of it For the first viz. The office and Ministry it self There is here in these words a limitation fastened upon that whiles it is said We can do nothing c. and thereby signified thus much That Ministerial Authority is not extended beyond Christian Edification The Apostles could do nothing but what was consonant and consistent with Religiou whether consider'd in the Doctrine of it or the practice This is that which is here exhibited to us and it is agreeable likewise to other places of Scripture as in 2 Cor. 10.8 For though I should boast more of our Authority which the Lora hath given us for edification and not for your destruction This was the end for which that Authority which he had was ordained and whereunto it did tend not destruction but edification so 1 Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods Heritage or over ruling your several lots and divisions but as ensamples to the flock that is not for our own private advantage but for the good and benefit of the Church This is true as to either parts of the Ministry whether of Doctrine or Censure First If we take it of Doctrine that is limited and bounded by this Ministers they have a Didactical Authority and authority of teaching God has committed this unto them and to them alone there 's none have authority of dispensing the Mysteries of Faith and Religion but those only who are especially called and designed thereunto But yet this Authority even to such and such persons it is limited and restrained to the Truth We can here do nothing against the Truth but for the Truth Ministers have not power to impose any Doctrine or Maxim whatsoever upon the people to be believed by them but what is agreeable to the Word of God and the Will of God laid down in the Scripture they may not make any new Article of Faith or require assent unto it Thus we have it also in 2 Cor. 1. 24. Not that we have dominion over your faith
but are helpers of your joy Dominion over your Faith What 's that that is Power over your consciences and authority to require any thing of you to be entertained by you as matter of Faith upon our own account This is that we have not it is beyond the limits and extent of our office we cannot do it much less therefore can any one else If there were ever any in all the world which might challenge this priviledg to themselves there were none which had more reason to do it than St. Paul and his fellow-fellow-Apostles But we see here how they disclaim both in one place and another and look upon it as more than they could do God had committed no such power or authority unto them And so secondly as for matter of Doctrine so for matter of Censure likewise The Ministerial Authority is bounded and limited here likewise even to Justice and Equity and Truth and Edification against which itis lawful for them to do nothing even in this neither That Power which is in the Church and the Ministers of it for the restraining and curbing of offenders it is not a wild loose and arbitrary business to be carried on by will and pleasure and lust but it is a thing which is to be regulated by reason and wisdom and respect had to the good and benefit of the persons themselves to whom it is administred This may therefore First of all serve as a good discovery of the Truth of any Ministry and the Authority of it whatsoever it be If it be such as is of God and be truly given of him then consider how far forth it keeps close to this present rule which we have now before us Whether as to matter of Doctrine it be the Ministry only of Truth or whether as to matter of censure it be the dispensation only of Righteousness and Christian benefit and Edification if it be not it is no such Power as is derived from God and bestowed upon the true Ministers of Christ And here the Papists among some others especially do fall most sadly under this censure They talk very much of their Authority and the Power committed unto them whichthey would make to be little less than Apostolical both for Doctrine and Discipline But what is the end whereunto it is carried And what is the manner wherein it is dispenst This were well to be inquired into by them Where they will find that it is very far short of this rule of the Apostle here before us They have great words sometimes in their mouths usurping the words of Christ to his Apostles and of the Apostles to those who were under them He that heareth you heareth me and he that despiseth you despiseth me c. Luk. 10.16 And again Obey them thathave the rule over you c. Heb. 13.8 And in the mean time under this pretence exercise all kind of tyranny over the souls of Gods People being not for the Truth but against it and profest and sworn Enemies to it and to the professors of it What with their Doctrine of implicit faith and blind obedience which they require and exact from those whom they have inthral'd unto them there is little remainder or footsteps of the true Power and Authority of Christs Apostles abiding amongst them but are hereby very much discarded and excluded from it Secondly Here is that also which may serve to draw and perswade mens minds to yield and submit themselves to the true Ordinance of God in the right exercise and administration of it We see what good ground there is for submitting to the Ministry of Christ and closing with it Forasmuch as in the true nature of it considered in it self and according to Gods own institution however sometimes it may be abased and perverted by men it is for edification and not for destruction not for mens hurt or prejudice but their advantage as the Apostle would here insinuate to these Corinthians for their greater encouragement and to perswade them to yield hereunto that ye may not says he be frighted at it it is not our own interest but yours not ours who dispense it it 's no great matter what becomes of us as whether we should appear approved or no but rather yours towards whom it is dispenst that ye should do that which is honest though we be as reprobate For we can do nothing against the Truth but for the Truth that 's the first limitation of this Power Limitatio potestatis of the power as considered abstractly in the office and Ministry it self The second is Limitatio potentiae of the power considered concretely in reference to himself and fellow-Ministers who were now the subjects of this Power and Authority as at this time residing in them And so these words we cannot are to be taken not only de jure but de facto as we have no authority to the contrary so neither have we any disposition we are otherwise minded and principled in our selves This notion of the words hath been already in part toucht upon by us in the general handling of them But here further it may be taken notice of by us as to this particular restriction and application an so there is this in it That good and faithful Ministers they can allow themselves no further in any exercise of their Ministerial Authority whether of Doctrine or censure than as may consist with the good of Gos people and Religion and Christianity it self this is likewise in this expression We can do nothing against the truth but for the truth This is that which the Apostle expresses sometimes in other places as 2 Cor. 12.19 We speak before God in Christ but we do all things dearly beloved for your edifying So 1 Thes 2.6 7 c. Nor of men sought we glory neither of you nor yetof others when we might have been burthensome as the Apostles of Christ or used authority but we were gentle among you even as a nurse cherisheth her children And so 1 Cor. 9.12 Nevertheless we have not used this power but suffer all things lest we should hinder the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should put any obstruction to it This is that which is the great care and business of the faithful servants of Christ and which has a command upon them And this is a very good pattern and example to us to be followed by us We see here also what we should be careful of for our particulars What should move us and act us in our Ministry and what should curb and restrain us where any thing may further and promote the good of the Church and the success of the Gospel and be for the Truth there we should follow it an prosecute it all we can Again on the other side whatever may prove to the contrary and be an hinderance and impediment thereunto that we should be shy and wary of we should not stretch our selves beyond our measure and rule and line in
things which they ought not for filthy lucres sake And the Apostle Peter in like manner does testifie against them also 2 Pet. 2.1 But there were false prophets among the people even as there shall be false teachers among you who privily shall bring in damnable herestes even denying the Lord that bought them and bring upon themselves swift destruction False Prophets of old and false teachers now answerably to them So likewise our blessed Saviour Matth. 5.19 Whosoever shall break one of these least Commandments and teach men so shall be called the least in the Kingdom of Heaven This corrupt teaching it is such as is on all hands condemned Seconly It is not Preaching at large neither but Preaching to you there 's an Emphasis upon his Heaters and persons Preached unto If these false teachers which the Apostle aims at had Preached their Errors only to the Gentiles or unconverted Jews it had not been so great a matter nor of so high an aggravation but to Preach thus to the Galatians which were now Christians and brought home to the faith this made it intolerable of all false teachers that are there 's none like to them who are seducers and who indeavour to make people to apostatize and to fall back from the truth received such were these here which St. Paul declared against and therefore deserved in a special manner to be accurst It 's bad enough an too bad to keep off others from the faith in a way of prevention but to turn them from it in a way of corruption this is hainous and grievous indeed This was that which the Apostle in another place did so abhominate in Elimas the sorcerer who sought to turn away Sergius Paulus from the faith Act. 13.8 9 10. O full of all subtilty says he and all mischief thou child of the devil thou enemy of all righteousness wilt thou not cease to pervert the righteousness of the Lord It is a mischievous and devilish disposition savouring of Hell it self to go about to put others out of the way of Truth and Righteousness This was that which Elimas did there and which the false teachers also did here in the Church of Galatia And therefore if there be any such as these let him be an Anathema though an Angel from Heaven Thirdly There 's an Emphasis also upon the Doctrine Si quis Evangelizaverit if any one Preach another Gospel every Doctrine that is Preach'd is not Gospel nor Preach'd under the notion of Gospel As the Law of Moses speculations of Philosophy and the like there were some which taught these barely and simply considered in themselves which the Apostle at this present did not trouble himself withal But those which obtruded these things as Gospel and as points necessary to be believed to salvation as some of them did such as these they deserved an execration and accordingly does St. Paul here inflict it and fasten it upon them If any one shall do thus let him be accursed In brief togive you a full account of the scope and main drift of this Scripture there are two things especially which are here excepted and protested against according to a double notion of the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes either against or besides as it denotes against so it is a caution against false Doctrine If any one teach contrary as it denotes besides so it is a caution against new Doctrine If any one add or put in their Preaching either of these are challenged and condemned here in the Text. First The Preaching of false Doctrine If any one Preach contrary the Apostle lays a Caveat against such which did expose the Doctrine and Truth of Christ which had been taught by himself and the rest of the Apostles This he signifies in the Verses immediately before the Text the sixt and seventh of this Chapter I marvel that ye are so soon removed from himthat called you into the Grace of Christ unto another Gospel which is not another but there be some that trouble you and which would pervert the Gospel of Christ But though we or an Angel c. By which connexion it is evident this that the Apostles aim and main intent is thus much to deal with them which did thwart the Gospel and set against that as appears further by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we toucht upon before such Doctrines and Teachers as those are which do go cross and contrary to the Gospel they are such as are not to be endured in the Church of Christ This is the point which we have here before us drawn from these words as which is principally observable in them By the Gospel that ye may know what we mean is to be understood the Doctrine of Gods free grace in Christ by whom he hath been pleased to reconcile the world to himself that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of reconciliation as the Apostle calls it in another place 2 Cor. 5 19. That 's the Gospel which is here spoken of Now whosoever shall nullifie this or impair it and diminish from it they are such as are here censured in this Scripture and not only here in this but likewise in somer others besides as we may observe if we search into them The reason of it is this because the Gospel is such a Doctrine as wherein God is more magnified and advanced than any other therefore to Preach down that that is in effect to Preach down God himself which he will not away with It is to disparage him in his sweet and gracious Attributes of mercy and goodness and loving kindness and such as these which are unseparably in him It is to frustrate him in his great design which he does propound to himself in the world and for the accomplishing whereof the whole world it self is continued Therefore let us by all means take heed of such points as those are which are injurious hereunto as the Doctrine of Papists teaching Justification by the Law The Doctrine of Socinians denying the Satisfaction of Christ The Doctrine of Antinomians introducing licentiousness of life and conversation All such as these and the like are contrary and directly opposite to that Gospel which was preached by Paul an the rest of his Brethren being a Doctrine of Grace ond sufficiency of strictness and exactness of obedience which is taught and held forth in it So much for that as here 's a caution against false Doctrine and preaching against the Gospel The second is a Caution against new Doctrine and preaching besides the Gospel the Spirit of God provides against this that there be no addition made to the Gospel but it be preserved whole and intire Add thou not unto his words lest he reprove thee and thou be found a lyer Prov. 30.6 It holds not only of the Law but of the Gospel Therefore in Jude v. 3. It is called the faith which was once delivered to the Saints Once and once for all as
of the parts themselves is still one and the same And so much of the first Expression besides what we have Preached in this eighth verse We may in the second place take in the other besides what you have received in the ninth which though it seems to be much at one yet has somewhat further implied in it for Preaching is one thing and receiving of what is preacht is another At least in the Apostles sense and as he intended it who means not only a true hearing of it and receiving it with their outward ears but likewise moreover an accepting of it and imbracing it with their minds and affections and so there 's an Argument taken from themselves as well as from the Apostles It being a great piece of levity in them to depart from that Doctrine which they had received and a great piece of wickedness in others to go about to divert them from it and to snatch it as it were out of their hands The like expression to this we shall find in another place as 1 Cor. 15.1 I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand For those which never heard of any other to have a new Gospel to be preached unto them it might not be so bad but for those who have been instructed in the Truth and trained up to the Doctrine of Christ to have another Gospel imposed upon them this was gross and unsufferable and the Apostle could not bitterly enough express himself in terms against it There 's a great engagement upon Christian to keep close to those Truths which they have received and not to swerve from them But why then does he say in another place If he that cometh preacheth to you another Jesus whom we have not preached or if ye receive another Spirit which ye have not received or another Gospel which you have not accepted 2 Cor. 11.4 ye might well bear with him This seems at the first hearing to warrant both the preaching and receiving of another Gospel and that he might be born withal whoever he were that should undertake to do it which seems contrary to this before-mentioned For answer hereunto we must know thus much That another Gospel here in the Galatians is different from another Gospel in the Corinthians in this respect forasmuch as here in the Text it is taken absolutely but there in that other place only upon supposition and the Apostles meaning there is no more but this If he that cometh prophesie to you another that is a better Gospel or the Gospel in a better manner than we have preached as I am sure he cannot do why then so and so which does not imply that there can be indeed another Gospel but by way of ironic does imply rather the contrary it being a kind of triumphing speech in St. Paul whereby he does insult over the presumptions of the false Apostles amongst them But so much for that I have one now with the first branch in this Verse viz. the Miscarriage supposed If any man preach The second is the Cantion or Denunciation of Punishment inferred upon it Let him be accursed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is of various signification it denotes two things especially either first of all somewhat which is consecrated and devoted to God himself which it was not lawful to put to any other use besides Hence the Vessels of the Temple were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vessels of special Dedication Or secondly it signifies somewhat which is appointed and designed to destruction And so it is exprest by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the same in force and congruity of speech with the Hebrew word Cherem coming from the root Charam which signifies both to devote and to cut off or destroy forasmuch as that which is devoted perishes to him who usurps it and unjustly possesses it and through the judgment of God proves oftentimes a destruction to him both in himself and also in his Relations Upon this account of the word there are two things especially which the Apostle Paul seems here in the Text to wish to the false Apostles in Galatia the one is destruction from God that he would deal severely with them and proceed in judgment against them the other is separation from the Church that they would altogether abhor them and proceed in censure upon them Take it which way you will as either way you may take it it is a very grievous and heavy denunciation Only there are two things which here stand in the way to be explicated and unfolded by us First The Apostles Authority Quo jure how he could do this Curse and Anathematize Angels which were in a rank and degree above him Cum par in parem multo minus in majorem non habent authoritatem Forasmuch as an Equal has not power over an Equal and much less over a superiour Seconly The Apostles Charity Quo corde why he would do this upon supposition that he might devote both men and Angels to destruction To these we answer in one word that the Apostle Paul is not here to be lookt upon as a private person acting either upon his own authority or in his own cause but in the nam and cause of God and the whole Church In which respect all Creatures whatsoever were nothing to him so that as he did it with very good warrant so he might also do it with very good affection and no breach of charity at all in him This does not give allowance to others lightly and upon no occasion and from a private spirit to be full of imprecations as we shall sometimes observe some to be wherein as they do sometimes lose their labour in that the curse causlessshall not come as Solomon speaks so now and then also provide ill for themselves but it does only warrant the right use of Church-censures in those hands which are intrusted with them Again neither does this allow a Church it self to use such a power as this is in re levi in a matter of higher moment and consequence much less which is unjust and unequal as the Papists in their Bruta Fulmina their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bulls and Curses and Execrations an Anathema's which they daily send forth against the Saints and servants of Christ but upon good ground an cause for it then it may be as lawful to inflict it as it is sad and lamentable to bear it And so now I have done with this Protestation simply propounded in the eighth verse of this Chapter Though we c. The second i as it is Emphatically repeated in the ninth As we said before so say I now again if any one c. In sacrâ Scripturâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Holy Scripture the rehearsing of the same thing is no vain repetition or tautologie It is a Rule in Divinity
to be seduced on the other be could not here well contain himself but does break forth again and again into these Rhetorical and Hyperbolical expressions as being all little enough to shew how much he was affected in this business Surely we have but very little zeal and spirit in us towards God and his Church if we can suffer his Truth to be diminisht or his servants to be imposed upon and deluded and not in the mean time in our several places bestir our selves in it Where further we may here observe and take notice of the Apostles Impartiality to this purpose his holy zeal was so fervent in him as that he spares no persons whatsoever which might seem to stand in his way whether Ministers or Angels themselves but lets his darts fly against either both one and t'other It is the observation of Theophylact upon the place In that he anathematizes Angels he thereby excludes and casts off all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he anathematizes himself all propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither consideration was available or of force with him to cause him to spare them Mens earnestness is much according to the matter which they are conversant about And indeed it became him so to be and so to do upon such an occasion if it had been only his own private cause which he had kept such a stir concerning it had been justly suspicious but now that it was God's and his Peoples here it was no more than was suitable to him and commendable in him He could not in this case speak too much for the expression of his affection about it and the promoting of it no more can any other do besides in the same circumstances with him And yet to see for the most part how little this rule is observed and practised in the world yea rather the contrary If there be any thing which concerns our selves our own credit or profit or ease or whatever it be we are up with it again and again and can never find the way out of it when we once begin to enter upon it but where God and his Truth is concerned whether Ministers or other Christians the Lord be merciful to us we are herein commonly more silent and remiss and indifferent and well contented than is indeed fitting and requisite for us to be That 's therefore the second Particular which is here observable of us viz. The Apostles Zeal in the Cause and Truth of Christ The third is his constancy and consistency of mind the Apostle would hereby shew that he did not utter these words rashly and unadvisedly before he was aware but considerately and upon due deliberation and therefore repeats them There are many which say that in an heat which they either do or have cause to repent of and to eat their own words therefore what they have said once they think not fitting to say again but it was not so here with St. Paul and he would shew that it was not so with him That it might appear that he spake out of judgment and consideration not out of heat and passion he does again return to it in a renewed inforcement of it As we said before so say I now again if any man preach any other Gospel unto you than that ye have received let him be accursed For the better opening of this passage unto you it may not be amiss for us to consider two things First How far this was not the same in the ninth verse which he said in the eighth and secondly how far it was for there is some kind of difference and agreement both at once in them First To take notice of the difference how far it was not the same in this which it was in that and for this there is a double alteration the one in the expression of the Preacher and the other in the expression of the Doctrine For the Preacher that is signified in the eighth verse We or an angel from heaven but in the ninth indefinitely If any one in the specification of neither Then as to the Doctrine in the eighth verse it is laid down under this phrase of that which we have preached discovering the Doctrine with a reference had to the Hearers these at the first view may seem to have some difference in them but such as will be easily reconciled forasmuch as the latter of them which is in the next place now to be considered is more full and comprehensive than the former and so consequently no recession or departure from it at all thus If any one is more than if we or an Angel in asmuch as it takes in even the Devils themselves into the number not excluding the other Then which ye have received is more than what we have preached because they might have more than himself which had preached unto them and that also of the true Ministers of Christ We see then how in effect it is the same in one verse which it is in the other and in the latter which it is in the former From whence the Apostles constancy and consistency is verified to us As we said before so say I now again And his Constancy in two Particulars First His constancy as to his Doctrine As we said before so say I now again that is as we preached before so I preach now again I am the same in the Truths which I delivered Secondly His constancy as to his censure As we said before so say I now again that is as we curst before so I curse now again I am the same in the threatning which I denounced Either of these senses may be very well fastened upon these words though as I conceive rather the latter First To take it in the first sense his constancy as to his Doctrine As we said before so say I now again that is as we preached before so I preach now again I am the same in the Truths which I have delivered And this again may admit of a twofold Explication either first the same for matter or else secondly the same for quality First The same for matter the same numerical and individual Truth yea and that it may be so rendred in the same or the like words and expressions There is good use sometimes for this so it be done as it should be for Preachers to inculcate the same Points and Doctrines in their Ministry at one time as at another and in the same kind of language we see how those two Epistles of St. Paul to the Ephesians and Colossians they are almost one and the same which does justly warrant such a course and practise as this is Not as it is the fashion especially of many of our new upstarts now-a-days to be always treating of one and the same argument and still upon the same song that if ye know who is the Preacher ye may guess what will be the Sermon before you hear it run about City and Country with two or
three Discourses in their Pockets or perhaps in their heads it may be none of their own when all is done and put them out of one of them and there 's an end of my Preacher he has no more to say for himself This rawness and shallowness and idleness and insufficiency does not become the servant of the Lord who like a good Scribe instructed to the Kingdom of Heaven is to bring out of his Treasury things both now and old and new as well as old to be as much as may be furnished to every good work A workman that needs not to be ashamed rightly dividing the word of Truth 2 Tim. 2.15 We speak not for the allowance or patronage of any exorbitancies but in the due observation of circumstances We urge here the rehearsing and repeating of the very same Doctrines according to that of the Apostle Paul in another place Phil. 3.1 To write and so to speak the same things unto you to me indeed is not grievous but for you it is safe That 's one thing in this particular As we said before so say I now again his constancy as to the matter of his Doctrine The second is as to the Quality of it The same for the nature of it and coming to the same effects as I said before c. that is I am still in the same mind that I was in before and I Preach the same to you as I Preach'd before This is that which is commendable in a Preacher to pitch upon that which is the right and to hold himself to it not to change and alter and vary upon every turn but to be firm and constant in the Truth Ye shall have some kind of persons in the world that as they never hold long in one opinion themselves so neither are they constant to the Doctrines which they teach and communicate to others that what they write or Preach one year they cross and contradict the next change and alter their Doctrines according as they conceive it may most conduce to their own ends and the designs which they propound to themselves such as these discover themselves to have no principles in them to be meer empty blanks in which ye may write what ye please but in the mean time at a very great distance from this spirit of the Apostle Paul as he is here represented unto us Not that men should hold to their Doctrines and Opinions whatsoever they be whether true or false When we plead for Constancy Persistence and Perseverance in the same points it must be understood according to the nature and condition of the points themselves which it is applied unto for men may be sometimes too peremptory and immovable from their former Tenets and be fierce and vehement for them which is not approvable in them Those who through non-attendency or seducement have by chance fallen into some by and sinister opinion which they have taken up to themselves and with themselves led others into it they do with a great deal of commendation renounce it and withdraw from it but this gives no warrant at all to that which is contrary It 's ingenuity to retract error but it is Apostacy to depart from Truth and has the reward of Apostacy with it The latter end of such persons being worse with them than the begining as St. Peter tells us It having been better for them not to have known the way of righteousness than after they have known it to turn away from either the holy Commandment or the holy Truth delivered unto them c. 2 Pet. 2.20 21. But that 's the first particular wherein the Apostle exprest his Constancy Constancy to the Doctrine which he taught As we said before c. that is now as we Preach'd so we preach again I am the same in the Truth which I delivered The second is Constancy to the Censure which he imposed As I said before so say I now again that is as we curst before so I curse now again I am the same in the Threatning which I denounced and so it relates to what preceeds spoken universally before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse Curses and Execrations of others they do for the most part proceed from a troubled and distempered spirit and are such as which men when they are cool and come to themselves they are ready to retract and revoke and begin to be somewhat sorry for them and to repent of them because they are sent forth in rashness and heat of blood But this of the Apostle Paul was not such there was no such disorder as that in it but was free from all kind of passion and violence and distemper and inordinate affection and therefore he still owns it and sticks to it and is peremptory in it As I said before so say I now again let him be accursed We see here by the way in what manner and with what kind of spirit Ecclesiastical Censures should be inflicted namely so as the inflicters of them may upon good grounds stand unto them and make good what is done by them that they may not play fast and loose do and undo as they list and make the keys of the Church turn round in the lock but to be more solid and serious and grave and well-advised and constant in a business of so high a nature and concernment as this is such punishments as these as they should not be imposed lightly and rashly upon every occasion so neither should they be lightly removed and remitted and taken off It was the great abuse of such things as these were which prevailed in some later times where the greatest Censure of all Excommunication and giving up to Satan as it was inflicted for every trifle so it was also upon as easie a matter dispenst with and reverst by those that inflicted it to the great ignominy and scandal and contempt of Gods own Ordinance and the just offence of God's own People such carriages as these are do not become the Ministers of Christ who are intrusted with such a Power as this is which is committed unto them no but rather to understand what they do that so they may be more constant in it and not upon every turn waver and divert from it lest as those Disciples in the Gospel James and John who would have presently in all haste called for fire to come down from heaven upon the Samaritans to consume them they receive this check from Christ for their presumption Ye know not what manner of spirit ye are of Luk. 9.54 55. And so again likewise are we to be wary as I hinted before of all rash and private imprecations of one man against another as being such as we cannot for the most part so well assert and maintain and stand to or say as here in the words of the Apostle As we said before so say I now again as being herein condemn'd oftentimes in our own consciences in such cases checking us
for it so much also for that the Explication of the Apostles Constancy in this Expression in two particulars both in point of Doctrine and Censure Now to draw up this whole Discourse of the Apostle into a brief sum and conclusion We may not rest our selves only in these expressions barely propounded as if his intent had been no more but this to shew his Power and Authority over Angels or others as to the Anathematizing of them no but there 's a further drift in them than all this which we may reduce to Three Heads There 's a threefold respect of all which hath been hitherto spoken First The inflexibility of the Gospel Secondly The Duty of the hearers of it Thirdly The misery of false teachers First We have here set before us the inflexibility and unvariableness of the Gospel and Doctrine of Christ that it is a thing which does not change with times or persons or conditions but is still one and the same otherwise the Apostle could not have been thus absolute and peremptory about it What was Religion formerly it is Religion still and what is now Religion it was Religion many years ago in the Generations which are past and will be and must be likewise to the end of the world We speak now in regard of the things themselves in their own nature Indeed mens opinions alter and vary about them but the points themselves are still the same we can have no new Gospel nor new Jesus nor new Spirit of God as the Apostle seems to imply in the Scripture before alledged All these things are unalterable and inviolable and indispensable there 's no changing nor bartering of them Look as the principles of nature are immutable so likewise the principles of grace That the Principles of Nature are so is very clear Reason is the same in all men and in all nations and in all ages and the same common principles of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we call them they are scattered and disperst and communicated to the whole world This it holds also by a proportion as to the Principles of Religion and Christianity Though so many have not these Principles in them as have the Principles of Nature yet so many as have them they have them as immutably and unchangeably one as the other and ye may as soon rase out these as ye may rase out them The Ground hereof is this Because these things are laid in the Nature of God himself who alters not as God himself is unchangeable so is his Truth which issues and proceeds from himself And such a kind of thing is the Gospel it is an Extract and Emanation from God it was hid in him and it does spring out and flow forth from him And so the Apostle in another place seems to derive it 2 Cor. 1.18 c. As God is true our word toward you was not yea and nay For the Son of God Jesus Christ who was preached among you by us was not yea and nay but in him was yea for all the promises of God in him are yea and in him Amen unto the glory of God by us From hence will now follow That therefore our faith does not stand in the wisdom of men but in the power of God as it is 1 Cor. 2.5 Christianity and the Doctrine of Religion is not as any man living will determine but as God himself has done it to our hands and we must fetch it out of his written word where his will is revealed unto us and which is still one and the same yesterday and to day and for ever Therefore those that are every day in a new opinion and change their Religion with the fashions we see here what to think of them even as of those that do not know or understand what Religion is or what belongs unto it which is a constant and certain business a thing imbred and connatural where it pleases God to vouchsafe to bestow it and such as is not easily rooted out yea indeed at all out of that heart in which it is wrought Look as no man that has common sense and reason in him will be beaten out of such and such Principles If an Angel from Heaven should say that black were white or white black or contradict any thing which comes within the verge of sense we would not believe him so neither will a Christian in these things which belong to Christianity therein there is as great certainty yea greater than in the principles of nature That 's then the first result or conclusion which does follow from this Text viz. The inflexibility of the Gospel The second is the Duty of the Hearers of it and that particularly in reference to the Dispensers which is this not to have the faith of our Lord Jesus Christ in respect of persons This is clear also from the words wherein we are discharged not only from the Apostles themselves but also of the Angels from Heaven It 's no matter who 's the Preacher but what 's the Sermon not who it is that speaks this or that but what it is which is said by him Indeed for the most part we do rather look after the former than we do after the latter If men who are of esteem with us do deliver at any time such and such points unto us we receive them let them be what they will be swallow them without chewing let them go down without any sticking or straining or stopping at all at them but this is not safe for us to do if we will be ruled by the Apostle himself who to this purpose restrains us and in case of notorious Error and Contradiction to the Doctrine of Scripture Though we or an Angel from Heaven should Preach it he will not allow it that 's the second Corolary Thirdly Here 's the danger of all Seducers and false teachers which is this that they lye under a curse and are exposed to a most severe Anathema and that uttered not in passion or fury or lightness or by a private person such an one as had nothing to do with it but by Authority and by the Apostle of Christ This has somewhat more in it than the world is commonly aware of It is a dangerous thing to be under the pressure and weight of an Apostolical or Ministerial Imprecation and the rather as we do not presently see the sad effects and consequences of it This is that which falls heavily upon those persons which do corrupt the Doctrine of Christ and abound with their novel opinions and innovations in matters of Religion they are here by the Ministry of St. Paul long ago pronounced to be accursed Neither does this Curse light only upon the Preachers and Authors and Devisers of these Errors but in part also breaks upon the receivers which we may take in with it and add unto it Those that admit of such points as those are whenas they have been formerly taught better they may not
of Faith There are many which reckon themselves in the highest form of Divinity which are in the lowest form of Christianity as having little of the true knowledg of Christ abiding in them Secondly Weaker Christians are compared to little Children as for the smallness of their growth so for the shallowness of their understanding and the weakness and feebleness of their digestion Little children they cannot digest strong meats as is before implied no more can weaker Christians stronger or higher truths There are some Truths in Religion which weaker minds are apt to abuse and to pervert to their own perdition as the Apostle Peter tells us some did with those hard things in Pauls Epistles 2 Pet. 3.16 They are too strong and difficult for them 1 Cor. 3.1 Thirdly Little children they are froward and apt to be complaining in regard of the tenderness which is in them a small matter troubles them and so it is with weak Christians there 's a peevishness and morosity upon them from whence a little thing molests them and soon puts them out of frame Fourthly and lastly as most pertinent to the Text. Little children they are not long in a mind they quickly change and alter their opinions and so it is with weaker Christians It was so in particular with these Galatians for which the Apostle indeed does here call them little children they were soon removed from him that had called them c. chap. 14. Upon this account does the Apostle also express himself after this manner to the Ephesians That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine Take little children and ye may turn them which way ye will and that which to day they play with to morrow they are ready to cast away The same desposition is there in weaker Christians both in regard of Teachers and Doctrines those Teachers which for the time they admire within a while they have enough of them and those Doctrines which now they imbrace ere long they 'l be of a contrary mind and judgment to them But so much of the first thing here considerable which is the Title or Compellation Little children c. The second is the condition in which he stood in reference to them and that we have in these words of whom I travel in birth again Wherein two particulars more First The simple Proposition of it I travel in birth Secondly The additional Reiteration I travel in birth again For the first The simple Proposition The Apostle says he travels in birth with these Galatians where having before call'd them little children he still continues the metaphor about them by resembling and comparing himself to a travelling woman and so upon occasion he is made all things to the people of God sometimes a spokes-man to betratb them 2 Cor. 11.2 I have espoused you to one husband that I might present you a chast virgin to Christ sometimes a Father to beget them 1 Cor. 4.15 For in Christ Jesus I have begotten you through the Gospel sometimes a Nurse to cherish them 1 Thes 2.7 We were gentle among you even as a nurse cherisheth c. sometimes a Mother to bear them My little children of whom I travel in birth And this latter is that which we are now to consider of at this present time Here 's that wonder which the Prophet Jeremy speaks of of a man travailing with child in Jer. 30.6 The Apostle Paul here assumes it to himself but he does not restrain it to himself he does by this expression signifie the condition of the Ministerial employment especially in the hands of those which are faithsul in it it is like the travel of a woman in child-birth of whom I travel in birth There are three things especially which are observable in a travailing woman and each of them appliable to a Minister and Pastor of souls First Sense of pain Secondly Desire of delivery Thirdly Fear of miscarriage First sense of pain There 's pain amd labour in travel so great as that other things which were painful are set forth and resembled by it in Scripture and a woman when she is in traved we say she is in labour as if there were no labour to speak of but only that Now this is also considerable of us in the work of the Ministry howsoever some may count it and others may make it yet in it self and in the conscionable discharge of it it is a laborious work And accordingly we shall find it in Scripture exprest in so many terms 1 Cor. 3.9 We are labourers together with God 1 Cor. 15.10 I laboured more abundantly than they all 1 Tim. 5.17 They that labour in the word and doctrine Still the work of the Ministry is represented and exhibited to us as a business of pains and labour and so indeed it is Indeed it is so differently to a difference and variety of persons as it is in the other kind of travel and bodily child-birth some have an easier pull of it than others accordingly as it please God to be assistant to them as it is noted of the Hebrew-women Exod. 1.19 So here in this spiritual travel according to different gifts and inablements the labour is different but yet all who are that which they should be have their share in this pain and labour This as it is a good Meditation to Ministers themselves to teach them with what thoughts to enter upon so weighty an employment so it is also a good item to people how to carry themselves towards them even by knowing them that labour amongst them and admonish them and to esteem them very highly in love for their works-sake as the Apostle Paul makes that use himself of it to the Thessalonians 1 Thes 5.12 13. We see what cause we have to bear a tender affection to the true Ministers of Christ to pity them and to pray for them even as we would for a woman which is drawing near the time of her travel so should we for those which are understanding such a great work as this is even seek to God earnestly for them especially considering that it is for our sakes and in reference to our good that it is undertaken by them That 's one thing which is considerable in this resemblance of the work of the Ministry to travel viz. sense of pain The second is desire of delivery A travelling-woman she longs to be eased of her burden with which she goes and waits for the times of her redemption and freedom from it and she has a great desire to bring forth what she carries into the world So also had the Apostle here of doing good to these Galatians he was with child till he had wrought some what upon them and brought them into a good temper of spirit This is another thing observable in a good Minister from whence he is said to travel in child for those which are committed unto him Thus Rom. 1.11 I
or matter of conceit but such as has a bottom with it when we become true Christians Christ is formed and framed in us Look as there 's a great deal of difference betwixt a Tympany or Mole or false conception and a true birth so is there likewise a great deal of difference betwixt a meer formal professor and a true believer for the former hath only as it were the picture and shadow of Christ upon him the other hath Christ formed in him So that as Christ sometimes replied upon his Disciples when they took him for a Ghost or Spirit Luk. 24.39 Behold says he my hands and my feet handle me and see for a spirit hath not flesh and bones as ye see me to have Even so may a true Christian say to any one that shall question his condition and take him for a meer image or counterfeit in Religion Behold and see if it be not thus and thus with me He has flesh and bones as it were appearing in him there 's Christ in all his lineaments to be seen upon him and Grace it enters as we may so speak into the substance of him He is in deed and good earnest that which he makes shew of and seems to be We are created in Christ Jesus unto good works as it is in Ephes 2.10 Therefore let us according hereunto examine and search our selves see what truth of Religion there is in us There 's many which have a bare outward profession and title but that is all they have a form of godliness as form is taken for outward appearance but they have not Godliness formed in them as form is taken for the inward substance Grace it is not thoroughly rooted and incorporated into them which is here implied that it ought to be Now as long as it is so with them they cannot be that which they should be whiles Christ is said to be formed hereby is denoted the substantiality of Religion Secondly The enlargement and spreading of it as running all along which I intimated before through the whole man He that is a true Christian he has every part sanctified in him he which has not he is no better than a monster Christ has somewhat of every thing in him eyes and ears and tongue and heart and all The Apostle Paul elsewhere expresses as much unto us Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness Your members servants to uncleanness and to iniquity there 's the old man formed in them and defiling every part of them your members servants to righteousness and holiness there 's the forming of Christ So 1 Thes 5.23 Sanctifie youwholly c. Thirdly Here 's also Activity and Operation Till Christ be formed in you that is till you be animated by Christ as producing the actions of spiritual life in you Whosoever is a true Christian he has Christ living and acting in him more or less and he brings forth answerable fruits unto Christ There 's an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supply of the spirit of Christ Phil. 1.19 which does actuate him and put him forward Religion is an inward business Christ in those which are his members does exert and draw forth Grace in them Lastly Here 's also permanency and inherence whiles Christ is said to be formed in us hereby is signified our constant abode and continuance in him and his in us that as the forms of things they are unseparable and unremovable from the things themselves which they are forms unto so is Christ and the Grace of Christ from the heart of a Christian and he cannot sin with a total Apostasie or falling away from Christ because the feed of God remaineth in him as the Apostle John tells us 1 Joh. 3.9 This is the difference now betwixt true and sound Christians and other men Take a worldly person and he is joined to Christ by common profession as bearing his name upon him but he is not knit and united to Christ by faith Christ has no settlement or foundation in him but for a true believer he is as it were bone of his bone and flesh of his flesh He is incorporated and ingrafted into him and formed in him And because he is so therefore he is sure never to depart or to fall away from him From all which considered by the way it will appear unto us whence all those mistakes proceed which are sometimes in the world concerning the Doctrine of Perseverance and the Saints standing or falling in point of Grace it is from hence that the nature of true Grace and Conversion is not rightly either understood or at least considered and thought upon which if it were it would soon put an end to such-like disputes as these are and of it self determine them to us As long as men shall look upon Religion as a thing meerly taken up it is no wonder that they should conclude a departure and falling away from it but when they shall consider that it is setled and rooted here they will not easily yield to a possibility of losing of it whatever is natural it is constant and permanent in the subjects of it and so it is â—ere with Grace which is as it were a second nature you may as soon separate light from the Sun or heat from the fire or life from the soul as you may do Grace from a Christian heart in which it is wrought and riveted and imprinted and transformed into it Thus you see how many things are at once included in this expression of Christs being formed in us But here it may be further demanded how far forth and in what manner this is done in what respects did the Apostle undestand that Christ should be formed in these Galatians and so consequently in all other Christians To this I answer in two especially First In respect of the Doctrine of Christ that they should be moulded and formed into that And secondly in respect of the Spirit of Christ that they should be also wrought upon and fashioned by that First In respect of Christs Doctrine that they should be moulded and formed into that this is one manner of way in which Christ was to be formed in them For this was that now which they were in a great measure departed from they had forsaken the Doctrine of Christ through the seducement of the false Teachers amongst them and were returned to the Law of Moses which they did expect Justification from Now the Apostle would have them to be formed and reformed in this particular He would have them to be well setled and confirmed in Evangelical Truths and the Doctrine of the Gospel of Christ This was that in the first place which we may here conceive as commended unto them so it concerns us to be in like manner who profess our selves Christians to be well acquainted and instructed and grounded in all the Articles
away from us A Christian when he does at any time find himself in any cheerful and comfortable frame of spirit he should endeavour to keep it up and maintain it allhe can as that which is of very great consequence and importance to him not only for the sweetness and pleasingness of the condition it self but also in reference to that duty which is to be performed by him yea we must know that it is also more pleasing to God himself that his Children upon good and right grounds should walk comfortably and cheerfully before him and rather to close with the Consolations of his spirit than to lye down under the suggestions of Satan or the false and dark representations of their own sad and mis giving hearts therefore walk in the spirit also in this sense that is in the comforts and encouragements of the spirit And so much may suffice of the first term in these words to be explained by us namely what is meant by the spirit which we have shewn in a twofold Explication In the spirit that is in his Graces and Principles as subjected and radicated in us walk in the spirit that is walk after a spiritual manner and in the spirit that is according to his motions and suggestions as objected and propounded to us walk in the spirit i. e. walk according to the guidance and moderation of the Spirit of God The second Term here to be considered is walking and what is meant by that Now in this there are three particulars which seem to be intimated and implied First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion Walking it is a business of motion he that walks he does not stand still Secondly Here 's implied strength in opposition to faintness or remisness he that walks he moves strongly Thirdly Here 's implied perseverance in opposition to declining or giving out he that walks he moves constantly All these particulars are in walking and so appliable to our Conversation in the spirit First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion he that walks he moves himself and does not stand still And thus must it be with us in Religion an the ways of God We must be active and put forward in them it is not only have the spirit or understand it or pretend to it no but walk in it that is be careful to improve the Doctrines and Principles of it in the activity and fervency of a godly and holy Conversation This is that which is in a special manner required of us as Christians and accordingly we shall find t preach'd and urg'd upon us As in vers 25. of this present Chapter If we live in the spirit let us also walk in the spirit that is if we have a principle of spiritual life in us let us carry our selves answerably thereunto Look as the soul in the body it is not there after an idle manner but it does distribute motion and vigor to the several parts and members of it even so should it be with grace in the soul it should not nor will not be there to no purpose but so as to make the man of God perfect and ready to every good work that I may use the words of the Apostle Paul in 2 Tim. 3. ult And so the Apostle Peter also signifies unto us in 2 Pet. 1.8 When he had spoken of the several graces of the spirit in the words before If these things says he be in you and abound they will make you that ye shall not be barren nor unfruitful in the knowledg of our Lord Jesus Christ This life of the spirit in us should work in us a walking up to it and whiles it is said here walking we may take notice of the variation of the phrase in the Original Text for it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter signifies a regular and orderly walking a walking by rule so it becomes us to walk who live in the spirit so to walk as not turning either to the right hand or to the left not carried by our own corrupt lusts nor yet overswayed by the mis-guidings of others but led by the sweet conduct and inclinations of the Spirit of God in us and doing that which he requires of us In a word This is that which is commended to us in this Text that our conversation be answerable to our principles and that as we make any claim to Religion more than others so we should behave our selves suitably thereunto It is not leaves that God stands upon but fruit it is not profession but action it is not only the principles which are in us but the works and duties which come from us in a correspondency and agreement to those Principles Not every onethat saith Lord Lord shall enter into the kingdom of Heaven says our blessed Saviour but he that doeth the will of my father which is in Heaven Matth. 7.21 It is doing that God does principally look after And this it does sadly come home to the consciences of many people in the world which are very guilty in this particular which have a name that they live but are dead as was said of the Church of Sardis which talk much of the spirit and the gifts and graces of it but in the mean time shew but little power and efficacy of it upon their hearts by framing of their lives thereafter as it becomes them to do such as these can have but little comfort whiles they live here in the world or hope and expectation when they go out of it so remaining We see how the Scripture puâ—s all still upon action If ye know these things happy are ye if ye do them John 13.17 And then are ye my friends if ye do whatsoever I command you John 15.14 And he that doeth the will of God abideth for ever 1 John 2.17 and many more places besides tending to this purpose Therefore we should not content our selves with any thing below this whatsoever it be First Not with agreat measure of knowledg only no more but so let not that satisfie or content us the devils themselves have this in great abundance and yet but miserable creatures they know and believe and tremble as the Apostle James speaks of them And there were many in this Church of Galatia to whom St. Paul here writes his Epistle which were very knowing and intelligent persons as to the Doctrine of Religion and Christianity which yet for all that the Apostle seems not to be satisfied with Therefore we may observe that he does not say Spiritually understand the law but walk in the spirit There have been some who have so supersticiously sought after and urged the former as that they have laid all the stress of Piety and true Religion wholly thereupon and counted them the only spiritual men which were exercised therein namely in finding out the
holy man Bucer whose name deserves always to be precious here in this place that he would not refuse any man in whom he saw aliquid Christi whom he discerned and perceived to have any thing of Christ in him as conceiving that to be the truest ground and foundation of respect though mingled with somewhat else besides which perhaps might be well spared and so it should be the resolution of all other Christians with him And the reason of it is this because they are such as are accepted by God himself God himself is no respecter of persons as St. Peter tells us but in every nation he that feareth him and that worketh righteousness is accepted wish him Act. 10.35 and so it should be with us in imitation of him We cannot have a better pattern either for respect or disrespect of any than as God himself is to us This should therefore perswade us hereunto It is a sad thing to consider oftentimes the disaffections of brethren and animosities one against another and that now and then for trisles and such matters as are not worth the speaking of whereby Satan does make a very great advantage against them and prey of them to the prejudice of Christianity it self we should be watchful and regulate our selves in this regard and so not ignorant of Satans devices as the Apostle speaks 2 Cor. 2.11 Yea further Not only be peaceably affected to those which are good and right at present but also well inclined to those which are tractable and coming on and of whom there is some hope for the future This is likewise implied in the Text in this word again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as shall walk by this rule peace be to them whensoever they shall begin There are some kind of people in the world who if they take up a prejudice and ill conceit against any they never know when to lay it down yea though the persons themselves be alter'd whom they first took it up against yet they still continue in the same dislike and dissatisfaction towards them This is both irrational and unchristian no if they shall ever change and be new men though for time past haply they have not yet if for time to come they shall walk by this then peace and mercy be upon them whensoever This is that here which is commended to our practise where men are aright for the main there may be many other things withal in them And so much of the words in the first acception as they may be taken indefinitely The second is as they may be taken exclusively as an exemption of all others besides from these priviledges but such as share in this practise if there be any that walk otherwise they can neither expect peace from God nor good-will from men which are his servants and children This is that which the Scripture also exhibits and signifies to us in divers places and parts of it Where for further Explication we may lay the Emphasis in either word whether in the rule or in the walking if it be not this rule which men walk by it will not avail whatever other it be There are some that think men may be saved in any Religion yea even by any Religion at all But this will not be it must be by rule and this rule It must be the rule of the new creature or none The Papists they make a great deal of stir about their Canonics and Regulars but so long as they fall short of this Canon and Rule in the Text we do justly depart from them and hold no fellowship or communion with them And so for others which do as well as they who-ever they be cross the Principles and fundamentals of Religion the Apostle himself has past a censure of restriction and abhorrency upon them 1 Tim. 6.3 If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the Doctrine which is according to godliness he is proud knowing nothing but doing c. from such withdraw thy self And so the Apostle John 2 Joh. 1.10 11. If there come any unto you and bring not this Doctrine thatis this rule receive him not into your house neither bid him God speed for him that biddeth him God speed is partaker of his evil deeds Thus we are to lay an exclusive Emphasis upon the Rule We are to do so likewise upon the walking for there 's a great matter also in that it is not as many as know this rule have heard of it and can in some manner talk or discourse upon it no but as many as live and walk by it peace and mercy be upon such and only such It is the power and practise of Religion which as it should be first minded by us in our selves to come up to it so should be chiefly heeded by us in others to comply with it and with them so far forth as they are indeed partakers of it Paul would have nothing to do with any as to intimate and familiar intireness and that affection which he here expresses in the Text any further than as it was thus with them As many as walk after this rule peace c. As for others let them shift for themselves he minded and regarded them not Therefore we may not stretch this present point further than it is intended that because the Apostle here is full of his friendly and charitable wishes therefore to conclude them promiscuously and indifferently without any restriction no it is to such as walk by this rule and only such Where ye may further take notice also of his sincerity and moderation in this particular In that he does not restrain it so much to his own judgment or practise making that to determine all other but to the rule of Christ himself and the work of his spirit in the heart If he does anywhere propound himself as he seems to do in some other places yet it is still with this limitation and in reference hereunto as 1 Cor. 11.1 Be ye followers of me as I am of Christ So Phil. 3.15 16 c. When he had spoken of his own pressing towards the mark c. He presently adds Let us therefore as many as be perfect be thus minded let us walk by the same rule let us mind the same things Be ye followers together of me and walk so as ye have us for an ensample And so again Phil. 4.8 9. When he had first set the rule it self in General before them Whatsoever things are true whatsoever things are honest whatsoever things are of good report c. he presently subjoyns Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you A Minister should so behave himself as that to walk by this rule and to walk by his practise may be all one in the effect and event though not urging so much the latter
here also further seasonably observe That God will make use of our selves in our passage to Heaven Qui fecit te sine te non salvabit te sine te it is a known speech of S. Austins He that hath made thee without thy self yet will not without thy self have thee and make thee a-new God requires our own care and diligence and industry and circumspection in the use of good means in order to our own salvation though the efficacy and success of all be in the mean time resolv'd into himself This may therefore justly meet with the sluggishness and laziness of any in this particular who to this purpose cast off all care and regard from themselves as if it nothing concerned them And so much for the Caution in the General Proposition of it Look to your selves The second is the Argument or Matter which it is conversant about which is laid down two manner of ways First In the Negative That ye lose not c. And secondly In the Affirmative But that we receive a full reward We begin with the first The Negative That ye lose not c. some copies read it That we lose not c. We may understand it of either and if ye will of both which may accordingly be considered of by us First That ye lose not c. The Apostle John lays Caution against this as that which without better heed they were subject unto People have cause to look to it that they do not trustrate the labours of the Ministers by losing those Doctrines and Instructions which are tender'd unto them This is done divers ways each of which may accordingly for illustration be taken notice of by us First In regard of Memory that ye lose not the things which we have wrought that is that ye forget not those points which we have left with you This is one thing which is required of people to take care of in regard of their Teachers that they be not forgetful hearers and so be losers in that particular The Scripture still calls for this in sundry places thus Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time me should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run out as leaking vessels as the word properly signifies A Christian he should not be dolium pertusum a vessel boar'd thorow to let out at one ear what he lets in at another but he should be careful to keep what he receives and that first of all in his remembrance Thus 1 Cor. 15.1 Moreover brethren I declare unto you the Gospel c. by which also ye are saved if ye keep in memory c. Now to help us and promote us herein that we may do it the more effectually we may take these directions First That we may not lose things out of our memory it is good for us to have regard to them in the first hearing attention is a great help to remembrance those things which we do more earnestly hearken to they do more firmly stick by us and we do not so readily let them go a careless hearer makes a forgetful hearer therefore in the place before cited Heb. 2.1 it is said Let us give earnest heed c. When people come to the Word of God as if they cared not whether they came to it or no it does soon slip from them but when they once mind it as a matter of consequence here it sticks by them Secondly Meditation that is also a good conducement hereunto when we ruminate and chew the cud This it fastens it further When men shall come to the Word of God Preach'd and never think of it more after that they have heard it they must then needs easily forget it though they would afterwards call it to mind it is Meditation which helps memory and gives a strength and ability unto it Thirdly Conference and holy Communion This it does imprint them more Thou shalt talk of these things by the way c. Deut 6.7 Here one memory helps another and makes supplies for each others defects as the contrary it hinders when people after they have been at the Ordinances presently fall into their worldly discourses here one nail drives out another and the last the first Lastly Practise and conscientious improvement There 's no such way for us to remember any Doctrine as to draw it forth into exercise which is the truest memory of all A man may have a good memory for the notion not lose any considerable passage in the whole Sermon as to the points which are delivered in it and yet in the mean time make no use or improvement of what he heard Now therefore this must be taken in to the other as the Apostle James himself seems to do it Jam. 1.25 Where he sets a forgetful hearer and a doer of the word in opposition to one another He that does he shall not forget his practise it shall be an help unto his memory forasmuch as he has the Truths themselves wrought into him and by that means always by him As that man who has his meat only in his hand he may lose it and have it taken away from him but he that has eaten it and swallowed it down and digested it and has it turned into nourishment he is sure of it indeed That 's the first particular in which we are to take heed of losing viz. in regard of memory The second is in regard of Judgment The we are said to lose any Doctrine when we alter our opinion of it and so let it go from us when we are not constant in the Truth received but depart from it There are many which have good Principles at first put into them but then they change and remit them Now this is not good Take heed says St. John that ye lose not c. i. e. that we lose not thus This sense is confirmed by that which follows presently in the next verse Whosoever transgresseth and abideth not in the doctrine of Christ hath not God c. This is that which the Scripture still calls for a continuing in the faith Col. 1.33 and Eph. 4.14 Not tossed to and fro and carried about with every wind c. It is not safe for any to desert and forsake the acknowledged Truth as to decline in matter of Judgment Thirdly In regard of Affection Take heed ye lose not herein neither This is a losing as well as the other and that in a great measure likewise yea the chiefest of all People may sometimes hold fast in their memories remember all which hath been said unto them And so likewise in their Judgments not yield or diminish here and yet their affections be very much cool'd Now the Apostle had a regard to these also when he forewarns these Believers of losing that it might not be herein neither which all Christians besides should take care of that they keep the same good savour and
not to wholesome words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he is proud knowing nothing c. Where wholesome words and the words of our Lord Jesus Christ and the Doctrine which is according to godliness are made to be synonymous to each other and to signifie still one and the same According to the second sense of the phrase so here is the like Censure of all unsoundness and averseness whatsoever from Evangelical Truth more especially The Doctrine of Christ that is that Doctrine which treats of Christ in his nature and person and offices and such as these either of these have one and the same Character fastned upon them and sentence pronounced against them and that is that they have not God Our business at this time will lye chiefly inthe latter of these as I conceive more especially aim'd at and intended by the Apostle and that is the Censure of such persons as do trespass upon the Doctrine of Christ as it is taken specifically for the Doctrine of salvation by Christ And that first of all in the simple denial and rejection of it Whosoever transgresseth i. e. transgresseth this Doctrine and transgresses it so notoriously with a special Emphasis considerable in it as denying or opposing himself to it suchan one hath not God It is not every transgression at large which is here intended as excluding those from having God which are guilty of it for then we were all of us in a very sad and miserable condition there being none of us but have enough ofthis in us and more than we should Our transgressions are multiplied upon us as David speaks But we must take it in reference still to the matter in hand the Doctrine of Christ whosoever transgresses this that contradicts it as the Arabique reads it or that sets against it as the Ethiopick carries it such an one comes under this censure Whosoever either on the one hand think Christ to be needless and superfluous that he might well enough be spared or on the other hand thinks Christ to be imperfect and insufficient that there is not enough in him either of these transgresses the Doctrine of Christ In one word Whosoever they be that do lessen and diminish from Christ as the Mediatour and Saviour of the Church and as the Scripture propounds him to us to be received and entertained by us such as these they have not God He that is not a Christian he is an Atheist and he that isnot a Christian in the true notion and sense of Christianity he is no Christian at all and as the Gospel does exhibit it tous let his name and profession and appearance be what it will be Thus 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father not only because that the Father and the Son are one simple pure and indivisible essence but also because the Father doth not manifest himself to salvation but only by his Son as we shall see more anon Therefore further in Ephes 2.12 The Ephesians at what time they were without Christ at the same time they are said to be without God which two expressions are both joyn'd together there in that place Wherefore remember that ye being in time passed Gentiles c. That at that time ye were without Christ being aliens from the Common wealth of Israel and strungers from the Covenants of promise having no hope and without God in the world without Christ and without God they infer one the other And so now here in the Text He that transgresses the Doctrine of Christ he hath not God This may be said ofhim divers manner of ways First In point of Knowledg they have not the right notion and apprehension and understanding of God The Apostle Paul speaks of some in the Church of Corinth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not the knowledg of God 1 Cor. 15.34 And he speaks this to their shame the same may be said of those which receive not the Doctrine of Christ they have not the knowledg of God neither they are ignorant of God and if they be such as live in places and under means of knowledg it is so with them upon the same terms of sham and disgrace unto them In 1 Thes 4.5 It is made a description of the Heathen which were persons living without Christ The Gentiles that know not God And in 1 Cor. 1.21 it is said That the world by wisdom knew not God It is true indeed some kind of knowledg of God they had even by the light of nature and therefore we read in Rom. 1.19 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which may be known of God as manifest in them for God hath shewn it unto them they knew that there was a God but who this God was they did not know nor in the way of his most considerable and comfortable manifestations of himself There is no true knowledg of God indeed and such as will give satisfaction but as he is revealed in Christ who is the brightness of his glory and the express image of his person as we find him call'd Heb. 1.3 Therefore 2 Cor. 4.6 it is said That God who commandeth the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ In the face of Jesus Christ there we have the knowledg of the glory of God as who otherwise is a light whom none can approach unto therefore he is said to be the Image of the invisible God Col. 1.15 Why of the invisibel God not only as invisible to the eyes of the body which is true of every spirit but likewise to the eyes of the mind it self also out of Christ God without Christ is imperceptible and altogether undiscernable of us we cannot possibly each to any competent knowledg of him There 's no Knowledg of God without Christ nor there 's no Knowledg of God out of Christ no knowledg of God without Christ because it is he that declares him no knowledg of God out of Christ because it is he that resembles him and represents him and exhibits him to us First I say no knowledg of God without Christ because it is he that manifests him Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It i Christ only that gives the kowledg of God Therefore in Matth. 11.27 we find this expression That 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 Secondly No knowledg of God neither out of Christ because it is he that represents him As we cannot look upon the Sun directly but in its reflexion so neither can we see God in His Majesty and as considered absolutely in himself but as his Glory shines
in their own nature but also the sweetness of the conveyance like pure and chrystal-water running through a channel of Gold or pipe of Silver to us So much for that And so much may be spoken of the first Branch of this Negative Proposition in the Censure of the simple neglect or refusal of the Doctrine of Christ Whosoever transgresseth The second is of unworthy recession in Apostacy or departure from it and abideth not in the Doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever deserts and forsakes the Truth of Christ which he hath formerly imbraced there is a censure also upon him It is much not to receive it and not to entertain it there where it is offer'd but to part with it and to cast it away this is very gross and hainous indeed and such as admits of no excuse such an one he has no portion in God at all Therefore it is that the Scripture still so much calls for this continuing and condemns the contrary Joh. 8.31 If ye continue in my word then are ye my disciples indeed c. So Col. 1.23 If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard c. And Joh. 15.7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be given you Still this abiding in Christ and in his Doctrine is that which is very much urg'd and prest upon us And so here in the Text He that abides not in the Doctrine of Christ hath not God This it may be further explain'd and extended to two Heads First As to matter of Faith and Judgment He that abide not in this Doctrine to believe it Secondly As to matter of Life and Conversation He that abides not in this Doctrine to practise it Here is a Censure upon both of these and the one follows upon the other First As to matter of Judgment Here 's a Censure upon declining in this for any that have formerly imbraced Christ and his Doctrine to depart from it thus it is a business of great danger to them and does exclude them from interest in God himself This is such a sense as agrees very well with the Context and the scope of this present Epistle which is to confirm the Elect Lady and her Children in the received Truth and to arm them against the attempts of Seducers which did indeavour or at least were ready to withdraw them from it For many deceivers are entred into the world c. ver 7. Now therefore says he Look to your selves that we lose not the things which we have wrought namely by your Apostacy and departure And he subjoyns a double Motive the one taken from the Apostle and the rest of the Ministers labouring for them that they might neither lose their labour nor yet their recompence but that they might receive a full reward And the other taken from the condition of those themselves that do thus decline and waver in the Faith and that is that they have not God which what it is we have already heard Therefore we may not think this to be a matter of indifferency to us how we stand in our judgments and opinions but be sure to be right here and to be stedfast in them We may not let go such a precious jewel as Truth is but hold it and preserve it all we can especially the Truths of Christ and such Doctrines as do immediately refer to his tender of himself to us God accounts of us not so much according to our first beginnings as our proceedings to this purpose We are then made partakers of Christ and so consequently of God if we hold the beginning of our faith stedfast to the end and only then as the Apostle himself concludes in Heb. 3.14 This should make us so much the more wary and watchful over our selves especially in such times and days wherein the pillars of Religion are shaken and the fundamentals of the Doctrine of Christ are very much destroy'd By how much the more they are so by others by so much the carefuller should we be our selves that they be not so in us we should endeavour to keep our judgments sound in such things as these are and to hold fast the profession of our faith without wavering as it is in Heb. 10.23 To be rooted and grounded in Christ and stablished in the faith as we have been taught abounding therein with thanksgiving as it is in Col. 2.7 But secondly As this may be extended to matter of judgment so likewise to matter of practice This is a further abiding in Christs Doctrine which all those that neglect to do they come also under the former Censure A man may in some sort abide in Christs Doctrine so as to give assent and credence to it and yet not abide in it so as to improve it and to live answerable to it Therefore this must be taken in likewise together with the other then do we indeed abide in it when it abides in us and has an influence and efficacy upon us when we are transform'd and chang'd and wrought into the power of it which if it be not so with us all the other will be but to little purpose nay indeed we cannot expect to have the other in us Men are no further sure of sound and orthodox Judgments than they have holy and gracious hearts and sanctified and reformed lives and conversations and they delivered into that form of doctrine which is delivered unto them as we find that Expression used by the Apostle Paul according to the Original Text Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then we abide in the Doctrine of Christ when we abide in such ways as are suitable and conformable to this Doctrine and do that which this Doctrine teacheth which is to live gracious and holy lives as the Apostle tells us Tit. 2.11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly and righteously and godly in this present world When therefore any shall cease to do this they forsake the Doctrine of Christ let their judgments be what they will be Whiles they profess they know God yet in works they deny him being abominable and disobedient and to every good work reprobate as it is said of the defiled and unbelieving in Tit. 1.15 And so now I have done with the first General Part of the Text which is the Negative Proposition Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God The second is laid down in the Affirmative which I shall upon the point but name unto you because it has much of the former in it in these words He that abideth in the Doctrine of Christ he hath both the Father and the Son The sum of all is this That he that hath not both hath neither and he
our faith without wavering for he is faithful that hath promised Heb. 10.23 Remember thy promise unto thy servant wherein thou hast caused me to hope says the Prophet David Psal 119.49 Where-ever we meet with a promise we have there ground of hope And what 's the reason of this namely because Christ is the faithful witness from whom all the promises of God do receive their establishment And therefore accordingly we should rest and rely hereupon and strengthen our faith from it Especially in cases of difficulty and obstruction which we do at any time meet with We should here make use of this property in Christ which is above all impediments whatsoever His faithfulness and his truth should be our shield and buckler as the Psalmist makes it Psal 91.4 This will hold when nothing else will and we shall not need to call it in question as St. Paul speaking of himself 2 Tim. 1.12 I am not ashamed for I know whom I have trusted c. That is to say such a person as will make god whatsoever he hath promised And so secondly As for promises so for threatnings he is the faithful witness here likewise and so we should look upon him There are many who are perhaps now and then willing to believe God in point of promises because they are comfortable things and such as they desire Et facile credimus quod volumus We believe that easily which we would have to be so But in point of threatning here they withdraw they think that God will not be so severe a punisher and revenger of sin as he hath threatned yes but he will be this also as well as the other Christ is a faithful witness in both and so at last he will prove Thus Joshua speaks to the Israelites in Josh 23.14 15. Ye know says he in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you not one thing hath failed Therefore it shall come to pass that as all good things are come unto you which the Lord your God hath promised you so shall the Lord bring upon you all evil things c. Namely because there is the same Ground and Foundation of both which is his Truth and Faithfulness A second Use of this point may be to acquaint us with the blessed estate and condition of the Servants of God Those that are true Members of Christ they are happy persons because he is a faithful witness We judg of men commonly in the world according to their interests and relations and the persons that they have to deal withal Take men that have but little by them as to present injoyment and possession yet if they have the bonds and ingagements of such as are able and faithful we think them rich upon that account Why this now is the case and condition of true Christians Whatever they have at present here below they have much in reversion and expectation and that because they have an interest in Christ who will be sure not to fail them Therefore by the way it should teach us especially to look to this for our particulars There is nothing excellent in Christ which we are any thing better for any further than we are Members of him and such persons as belong unto him And so as to his faithfulness amongst the rest it is that which will do us no good without this but rather the contrary Take men that are as yet out of Christ in a carnal and unregenerate condition and Christ will be so far from being a faithful witness for them as that he will rather be a swift witness against them as he sometimes threatens to be in Mal. 3.5 But those that will have benefit by his faithfulness they must have first interest in his person Thirdly Seeing Christ is a faithful witness it should teach us also conformity to Christ in this particular that we may herein be like unto him whether Ministers or other Christians For Ministers especially forasmuch as we are witnesses by our places we should be faithful in the discharge of them as our Lord and Master was before us It is recorded in commendation of Moses that he was faithful in all his house as a servant Heb 3.5 and so should we be likewise It is the charge which the Apostle Paul gives to Timothy to this purpose 2 Tim. 2.2 The things that thou hast heard of me among many witnesses the same commit thou to faithful men who may be able to teach others also We should be faithful in the matter of our Doctrine in the impartiality of it in the manner of it in the ends of it and in every thing about it And so for other Christians likewise in their places and according to their conditions to be faithful witnesses likewise They should be ready upon all occasions to justifie the Truths of Religion and to bear witness unto them especially by a life and conversation suitable to them and savouring of them This is to conform to Christ himself in this property which is here fastned upon him And so I have done with the first General Part of the Text which is the description of Christ taken from his Prophetical Office in those words Who is the faithful witness The second is taken from his Priestly in these And the first-begotten of the dead The Principal Actions of Christ's Priesthood consist in two Particulars The one is in dying for us and the other in rising again from the dead and making intercession for us and both of them are couch'd in this passage which we have here before us There are three distinct Points which are here observable of us though the last most to be insisted on as most agreeable to the scope of the place First That Christ was once dead Secondly That he rose again from the dead Thirdly That he was the first-begotten of the dead First Christ was once dead This is one thing which is here imply'd Thus 1 Cor. 15.3 I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures And so Rom. 5.6 When we were without strength in due time Christ died for the ungodly The Death of Christ is a special Article of our Christian Faith This was requisite in sundry regards First That thereby he might make satisfaction to God's Justice for our offences Heb. 9.22 Without shedding of blood there is no remission Christ by dying does ratifie that Covenant which God hath made with us to this purpose Heb. 9.15 For this cause is he the Mediator of the new Testament that by means of death for the redemption of transgressions they which were called might receive the promise of the eternal inheritance c. Again That he might destroy him that had the power of death that is the Devil and deliver them who through fear of death
Admonition or Instruction it self both absolutely propounded as also comparatively illustrated We ought to give the more earnest heed c. The second is the Inforcement of its observation by way of Argument and this is twofold First From the equity of it in the word of connexion therefore Secondly From the danger of the contrary in the close and conclusion of the verse Lest at any time we should fail or let them slip First Here 's an Argument from the equity of it which relates to what he had said before in the precedent Chapter wherein he had fully set forth the Dignity both of Christs Office and Person which the Doctrine of the Gospel does treat of and discourse about upon those promises he does infer this conclusion therefore To speak distinctly of it there are three special Arguments which this Exhortation is founded upon why we ought more abundantly to give heed to this Doctrine of the Gospel in comparison with the Doctr. of the Law First The Authority of the speaker and minister of it which is Christ the Son of God whereas the other was Angels and men Thus in v. 2. of this Chap. it is call'd the word spoken by Angels the Law Whereas the other to wit the Gospel is said to be first of all spoken by the Lord that is Christ himself And again Chap. 1. v. 1 2. God who at sundry times c. where the Apostle lays a very great stress upon this as to the Ministry of the Gospel that it is dispenst through the hans of Christ First For the Dignity of his Person so excellent simply in himself the more eminent the Person is that speaks to us the more cause and reason we have to heed the things which are spoken for the Persons sake it being a piece of great indignity to stop our ears to any one of worth speaking to us such an one is the Lord Jesus Christ the Lord of Glory and therefore see that ye refuse not him that speaketh as it followeth also in Heb. 12.25 But then secondly There 's not only his person but also his relation that 's another thing in it which the Apostle seems to stand upon and is to be refer'd hereunto There are many eminent persons considered simply in themselves but all their eminency it is within themselves and in the compass of those persons of theirs such as they are yea but this person now which speaks to us in the Ministry of the Gospel He is not only eminent for his person but also for his relation for he is the son of God himself and so much better than the Angels even in that consideration also For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee c. Heb. 1.5 Then thirdly There is also his estate there 's a great matter in that likewise we respect men much according to that if a man speak to us which is a great heir who has many lands and possessions which belong to him we are apt to give heed unto him Now for this it is also observable in Christ who speaks to us in the Gospel for he is appointed heir of all things and hath by inheritance obtained a more excellent name than Angels The Apostle lays a force upon that in the place before cited which is thereforemuch considerable in this business Lastly His activity for us there 's much likewise in that We have great cause to respect a Benefactor one that has done us great courtesies and favours when he speaks to us he should be hearkened to by us Now this is also remarkable in Christ for he hath himself purged our sins and upon this account to manifest the certainty and and fulness of it is set down on the right hand of the Majesty on high Heb. 1.3 So then that 's the first ground of this Attendance implied in this Therefore viz. the authority of the speaker The Lord Jesus Christ himself eminent for his 1. Person 2. for his relation 3. for his estate 4. for his activity for us The second is the excellency of the things themselves which are spoken of that 's another thing which calls for attention yea not only invites it but commands it If a man of worth shall speak to us yet if he shall not speak to us like to himself speak but of slight and trivial matters we regard him not for all that nor give heed unto him a speech is commendable not only from the speaker but the matter and in this the Gospel carries it likewise Lord to whom shall we go thou hast the words of eternal life say the Apostles Joh. 6.68 The Gospel it treats of such points as no other word does besides as containing very great and admirable mysteries in it which we have join'd all together there in one chain 1 Tim. 3.16 God manifested in the flesh justified in the spirit seen of Angelâ— preached unto the Gentiles believed on in the world received up unto glory What rare and admirable Doctrines and Dispensations these are such things as the very Angels desire to peep into 1 Pet. 1.12 If we look no further than the height and sublimity and transcendency of the points themselves they are such as may well command our heedfulness and attention to them even in that respect alone and nothing besides with it But then thirdly If we shall add to all this the circumstances attending upon it as the profitableness and advantagiousness of this Doctrine the interest which our selves have in it the sweetness which is in the observation of it this will now set it on so much the more and put an edg upon this therefore indeed to make it effectual to purpose let points be never so excellent considered simply in their own nature yet if they have not a tang of some profit or benefit in them there are some people which will never regard them What does a Merchant or Tradesman care for a discourse of Metaphysicks Very fine notions indeed and speculations which tickle the fancy yeâ— but they have no gain or profit in them Dic aliquid tandem de tribus capellis as he said speak somewhat which tends to our advantage Why this now is the commendation of the Gospel that it treats not only of things which are excellent but of things which are profitable for it is the ministration of righteousness the Doctrine of Reconciliation the glad tydings of peace There is life and immortality which is brought to light by it as the Apostle Paul tells us in 2 Tim. 1.10 Look then as any would give heed when any thing is spoken of which has any profit in it in the like manner should they give heed to the Gospel which is a Doctrine so far esteemed even upon this consideration But then further there 's our own interest in it likewise that 's somewhat more profit if it belongs not to us is no such pleasing theme to hear of but
they have not oly a recompence and reward set before them for the nature of the thing it self but moreover a full reward for the accomplishment and perfection of it which it is call'd here as the description of an heavenly Condition First of all Denominatively Secondly It is call'd so emphatically as implying that there is a reward which is not full belonging to those which are inconstant and declining in Religion Take such kind of persons as do some good things here in this world God is not behind-hand with them but gives them even here in this world some reward answerable thereunto but yet if they go not on and continue he does not finish and complete it to them it is but imperfect There is the best still behind which they shall never have This is then the scope and drift of the Apostles speech to perswade us to fulness of holiness that so consequently we may have fulness of happiness attendant upon it and to perswade us to a fulness of work that we may have a fulness of wages which accordingly should have an efficacy upon us every one when he comes for his wages would be glad to receive all and would not have any thing to be kept back from him Now as he would so it concerns him to have a care of his work that that also be complete Be ye stedfast and unmovable always abounding in the work of the Lord that so your labour may not be in vain in the Lord 1 Cor. 15.58 that is that ye may receive a full reward And thus much of the words as they refer to Christians and Believers themselves Now further secondly As they refer to the Apostles and other Ministers That we may receive a full reward This reward was not Temporal and from them which he di not so much look at but from God a reward in Heaven The Apostle did hereby imply that these Christians if they were careless would be apt to deprive him of this and so they would though not of his reward simply which Ministers shall be sure to have if they do their indeavour howsoever people carry themselves but yet a full reward that they may be deprived of What is that namely of joy and rejoycing Ministers when people miscarry under their hands they will miss of this though not of their glory And this the Apostle signifies there in that place Heb. 13.17 That we may do with joy and not with grief they may do it with safety but not with joy with safety as to their own souls which shall be saved notwithstanding but not with joy as to their work which in the mean time shall be burn't This latter clause then helps to the Explication of the former The Apostle had said That we lose not the things which we have wrought as if Ministers upon their peoples heedlesness and miscarriage lost their labour and reward Now thus he shews here in what sense it is to be taken namely not to the loss of it simply and absolutely but as to the fulness of it that we may receive a full reward that is a reward not only of salvation but also of comfort and glorying and exaltation I might also further note this That the profiting and perseverance of the people is a full reward to the Minister And so now I have done also with the second Branch of the second General laid down in the Affirmative as an Argument for these people's Caution taken not only from themselves but from their Teachers That we may receive a full reward SERMON XLV 2 Joh. 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God he that abideth in the Doctrine of Christ he hath both the Father and the Son There are two things especially which do belong to the Work of the Ministry as Parts and Branches of it Conversion and Confirmation The infusion of Christian Principles into the mins of those who for the present are destitute of them and the settling and strengthning of those Principles in their minds in which already they are wrought And this latter no less useful and beneficial and necessary than the former It being as great a commendation to maintain that which ispurchas'd as to purchase tat which as yet is not obtain'd Therefore the Apostle John in this Scripture which we have here before us does apply himself vigorously to this business in an Epistle which he directs to an Honourable Matron with her Family whom he stiles the Elect Lady and her Children He had as it is probable formerly been an instrument through the blessing of God of their Conversion to the Faith of Christ. And now in regard especially of the danger which they were in from Seducers he does as carefully indeavour their establishment and confirmation in the same Faith This he does in the proposal of a double Consideration to them which might have influence upon them in the Verse which we have now in hand First The great Misery of all such as swerv'd from this Faith laid down in the Negative Proposition Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God Secondly The great Happiness of all such as continue in this Faith laid down in the Affirmative He that abideth in the Doctrine of Christ he hath both the Father and the Son THE Text it self consists of two General Parts a Negative and an Affimative The Negative that we have in those words Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God The Affirmative that we have in those He that abideth in the Doctrine of Christ the same hath both the Father and the Son We begin with the first viz. The Negative Whosoever transgresseth and abideth c. Which is a Censure of all such persons as do withdraw from the Doctrine of Christ And these are here exhibited to us under a double Notion the one of simple neglect in the refusal or denial of this Doctrine and the other of unworthy Reaction in Apostacy or departing from it The former we have signified to us in the word transgresseth the latter in the word abideth not Where again the Doctrine of Christ may admit of a double Explication and be taken two manner of ways Either first Actively and Enunciatively the Doctrine of Christ i. e. the Doctrine which Christ teacheth in the General Notion of it Or secondly Passively and Objectively the Doctrine of Christ i. e. the Doctrine which refers to Christ as the proper subject and matter of that Doctrine in the specifical notion of it which is more particularly the Doctrine of the Gospel and of reconciliation wrought by Christ. According to the first sense of the phrase so here is a peremptory Censure of all unsound and heterodox Doctrine the maintainers of it in any substantial point ormatter whatsoever which does belong to Religion according to that of the Apostle Paul in 1 Tim. 6.3 c. If any man teach otherwise and consent