sackclothe upon all the beauty and bravery of the Creature and so hideth pride from man when God by some flashes of Lightning strikes us blind to the World then we can discover beauty and excellency in Christ infinitely transcending all the beauty and excellency in the World Thou art fairer then the Children of men grace is poured into thy lips when under the stairs Psal 45.2 Cant. 5.10 and in the Clifts of the Rocks then the soul can sing my beloved is white and ruddy the chicfest among ten thousand When the God of Heaven hath famisht all our Gods on earth when he hath hunger-starved us as to Creature comforts in any way whatsoever then we can hunger after and taste the sweetness the fulness which is in Jesus Christ O then Christ a King to govern a Prophet to teach a Priest to save how precious then none but Christ none but Christ give me a Christ or else I die In a word my Beloved when once it is come by what exigencies and surprises soever to an Oh wretch that I am who shal deliver me Rom. 7.24 then I thank God through Jesus Christ our Lord. Truly God is forc't to exercise us with a severe Discipline that he may endear Jesus Christ to our hearts and secludes us from the World that we may study and improve his fulness As the Law is our School-master Gal. 3.24 so affliction is an Vsher to the Law affliction brings us to the Law and the Law brings us to Christ And thus I have dispatcht the first thing I undertook for the opening of the Doctrine sc The Lessons which God teacheth those whom he chasteneth both in their twenty particulars and in their three summary comprehensive heads to which all the rest may be reduced I come to the second thing namely The Nature or properties of divine teaching The nature and propetries of divine teaching For my Brethâ—en it is not every teaching that will make or evidence a man to be a blessed man under affliction There is hardly any man that is under affliction but he learns somewhat by it yet few are blessed the reason is because it matters not so much what a man is taught as who is the Teacher whither he be taught of God or no yea that is not all neither for we are not to enquire only whether we be taught of God but how There is a twofold teaching of God There is a common teaching which even Heathen men out of the Church Hypocrites Reprobates within the Church may have the very Philosophers have read excellent Lectures upon affliction Seneca others and there is a special teaching proper and peculiar only to the Children of promise A Covenant-teaching Isa 54.13 All thy Children shall be taught of God it is the Covenant of God with thâ— Redeemer Isa 54 13. A teaching without which no man can come to Christ John 6.45 Every man that hath heard and learned of the Father cometh unto me Now this teaching hath a sixfold property The first property is 6. properties of Covenantreaching It is an inward teaching Inward in respect of the Object and inward in respect of the Subject Inward in respect of the Object 1. Property it is inward so our Saviour concerning the saving teaching of the Holy Ghost when the spirit of truth is come he will guide you into all truth Ioh. 16 13 Man may lead you UNTO truth but it is the spirit of God that only can lead you INTO truth he only that hath the Key of David that openeth and no man shutteth and shutteth and no man openeth can open to you the door of truth and shew you the inside of truth And great is the difference between these two teachings He that comes to a stately house or place sees only the outward fabrick and structure and even that may take much but he that comes into it sees all the inward contrivances and conveyances he sees all the rich furniture and adornings of the several rooms and Offices of the house which are not only for use but for delight and ornament Surely the very out-side of truth is goodly but like the Kings Daughter it is all glorious within not pleasing only but ravishing this they see who are led into truth Psal 119.18 by verâ—ue whereof David saw wonderful things in the Law Objects which filld his soul with wonder and delight And as the teachings of the Covenant are inward in respect of the Object so inward also in respect of the Subject In the HIDDEN PART thou hast made me know wisdom Psal 51.6 and again I thank the Lord that gave me counsel MY REINS also instruct me in the night seasons Psal 16.7 the Reins are the most inward part of the Body and the night-season the most retired and private time both express the intimacy of divine teaching man may teach the Brains but God only teacheth the Reins the knowledg which man teacheth is a swimming knowledg but the knowledg which Christ teacheth is a soaking knowledg God who commanded light to shine out of dâ—rkness 2 Cor. 4 6 hath shined into our HEARTS to give the light of the knowledg of the glory of God in the face of Jesus Christ it is a loaden expression and holds forth the inward teachings of God on both sides both in reference to the Subject and in reference to the Object In reference to the Subject He that commanded the light to shine out of darkness hath shined into our hearts Mans light may shine into the Head but Gods light doth shine into the Heart God hath his Throne in Heaven Cathedram habet inCaelis quicorda doâ—et Aâ—g but his Chair his Pulpit is in the heart he hath shined into our hearts And then you have the inwardness of divine teaching in respect of the Object he hath given us the light of the knowledg of the glory of God in the face of Jesus Christ Man may give knowledg confused general knowledg but God giveth the light of knowledg in the lustre and brightness of it In thy light we shall see light Psal 36.9 the soul seeth by the same light whereby God himself seeth thy light and not only so here is not only knowledg and light of knowledg but the glory of that light the light which God brings in to the sanctified understanding is a glorious light a marvelous light 1 Pet. 2.9 the soul that the spirit taketh by the hand leadeth into truth standeth wondering at the glory and excellency of that light which shines round about it And then lastly all this in the face of Jesus Christ The face is the full discovery of a person Moses could not see Gods face but only his back-parts he might see Exod. 33. last But now by the flesh of Josus Christ God hath put a vail upon his face the vail of his flesh Heb. 10.20 through which we may see the face of God
1 Tim. 3.6 for now in Christ it is God manifest in the flesh the humane nature of Jesus Christ hath made God visible In this face now of Jesus Christ do they whom God teacheth by a saving Gospel-teaching see divine truth i. e. they see it now not only by borrowed representations and natural resemblances Ephes 4.21 but in its own native beauty and lustre as the truth is in Jesus He hath shined into our hearts to give us the light of the knowledg of the glory of God in the face of Iesus Christ 2 property clear convincing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist A Syllogisme whereby the respondent is forced to contradict himself either concessa negando or per negata concedendo This is the first property of Divine Teaching It is inward and that both in respect of Subject Object 2. Divine Covenant-teaching is a clear convincing teaching so our Saviour of the spirit when He is come he shall CONVINCE the world c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth a clear demonstrative conviction so the Apostle defines faith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence or demonstration the evident demonstration of things not seen The Holy Ghost in his teachings brings in divine Truths with such a clear and convincing light that the soul sits down under it fully satisfied it is not only convinc'd to silence but to assurance it doth sweetly and freely acquiesce in the present truths Now I know saith Moses Father-law that the Lord is greater then all Gods He had heard of God before Exod. 13.11 but that bred but opinion only but now he is throughly convinced I know that the Lord is greater then all Gods So David concerning his afflictions Psal 119.75 I know Lord that thy judgments are right and that of faithfulness thou hast afflicted me He was fully satisfied both of the equity and fidelity of Gods chastisements right in respect of the merit and faithful in respect of the end And thus in all the Lessons before presented to your view and in all other what God teacheth he teacheth with such a clear evidence of truth that the soul is set beyond all peradventure 1 Thes 1.5 Our Gospel came unto you not in word only but in power and in the Holy Ghost and in much full assurance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a double and a treble emphasis assurance full assurance and much full assurance such are the teachings of the Holy Ghost Common teaching may convince to silence but the understanding may remain doubtful still Formido oppositi there is that which the Schools call suspence or hesitancy in the understanding there is not a full and clear assent in the understanding to the truths propounded but a man remains in the Apostles Language a double minded man or as the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-sould man duplex amino a man of a double or doubtful or divided spirit floating between different opinions one soul as it were beleeveth this way and another soul beleeveth that way one while he beleeveth there is a God and anon the fool saith in his heart there is no God sometimes he calls sin evil and anon again he thinks it good He beleeveth and he beleeveth not sometimes what he heareth from the word is truth sometimes he thinks again it is but an invention of man there may be some mistake in it But now the teachings of God set a man beyond all those fluctuations and unsetledness in judgment there is that which the Apostle calls the riches of the full assurance of understanding to the acknowledgment of the Mystery of God Assurance of principles Col. 2.2 even when the soul may possibly want the assurance of application A third property of divine teaching It is an experimental teaching 3d property experimental The soul can speak experimentally of the truths it knows it is good for me saith David Psal 119.71 that I have been afflicted why but may not any man say as much as that yes few men there are but have the Notion in their heads in their lips I but mark I pray the Psalmist speaks experimentally to the point and doth instance the good which he had gained by affliction I have learned thy statutes He had learned more acquaintance with the word more delight in the word more conformity to the word He knew it more and loved it better and was more transformed into the nature of it then ever c. So Psal 116.6 The Lord proserveth the simple i. e. God stands by his upright hearted ones to secure them from violence a good notion but any man may have it in the proposition I but David hath it in the experience I was brought low and he helped me my faith was brought low and my comfort was brought low and my resolutions were brought low my feet had welnigh slipt Psal 73.2 but God helpt my faith revived my comfort strengthened my resolutions and stablisht my feet thou hast holden me by my right hand 2 Tim. 1.22 vers 23. Thus St. Paul I know whom I have beleeved c. I have experienc't his faithfulness and his All-sufficiency I dare trust my All with him I am sure he will keep it safe to that day And thus they that are taught of God in affliction can speak experimentally in one degree or other of the gains and priviledges of a suffering condition they can speak experimentally of Communion with God though I walk through the valley of the shadow of death Psal 23 4 I will fear no evil why for thou art with me I have had comfortable experience of thy upholding councelling comforting presence with me in my deepest desertions so of other fruits of affliction this I had Psal 119.56 this I have got by my sufferings I bless God I have learned more patience humility self-denial c. to be more sensible of my Brethrens sufferings to sit looser to the World to minde duty and to trust safely with God to prepare for death and to provide for eternity one way or other it is good for me I could not have been without this affliction c. Common knowledg rests in generals lieth more in propositions then in application but they that are taught of God can say as we have heard so have we SEEN they can go along with every truth and say It is so I have experienc'd this Word upon mine own heart Iohn 3.33 they can set to their seal that God is true 4. 4 Property Powerful Divine Covenant teaching is a powerful teaching After a man hath got many truths into the understanding the main work is yet to do and that is to bring down holy truths to action to draw forth divine principles into practice a natural man may know much he may have an heap of truths in his understanding but they all lie strengthless in the brain he
hath no power to live the truths he knows Covenant-teachings convey strength as well as light and do what they teach Isa 8.11.12 The Lord spake to me with a strong hand and instructed me that I should not walk in the way of this people saying say ye not a confederacy to them who say a confederacy neither fear ye their fear nor be afraid sanctifie the Lord of Hosts himself c. It is a most sweet and comfortable Scripture and that in two respects 1. In respect of what it implieth 2. In respect of what it expresseth First it implieth thus much sc that even the Holy Prophet himself had no small combate and conflict within himself what to do in such a juncture of time as that was when it was told the house of David Chap 7.8 saying Syria is confederate with Ephraim that is that both those Kingdoms had made a League together and were now upon their march with their combined forces to make War against the House of David it was sad news and the Text saith The heart of Ahaz and the heart of the people was moved as the Trees of the Wood are moved with the Wind i. e. They were terribly afraid even ready to die for fear and in that fear abundance of the people fell off to the enemy and engaged with them as it is intimated Chap. 86. They refuse the waters of Shiloh that go softly i. e. they lookt upon the forces of Jerusalem as poor and inconsiderable Câ—m suâ—n paâ—citatem tenuitatem iâ—tuâ—bantar trepidabaâ—t c. putabant se tutisâ—imâ—s sore si tam potenâ— ipsis Râ—x contigissâ—t quam Isralitis e Calv. in loc no ways able to oppose and engage so potent an adversary as came against them and so deserted their own party and rejoyced in Rezin and Remaliah's Son they rejoyced in them i.e. to cover their defection from their true Soveraign they cryed up the invaders as their best friends who cam to rescue them from the tyranny oppression of Ahaz And it seems the Prophet Isaiah himself was surprized with fear too for a time and began to dispute the matter within himself whither it were not best for him to strike in with the stronger side and to engage in the confederacy with those two Princes as the multitude did there wanting not probably fair and specious pretences to justifie that defection It seems I say that the Prophet had a sore temptation upon his spirit about this matter and was even ready to determine the question on the affirmative till God came in and instructed him c. And that is the second thing the comfort exprest in these words while the Prophet was thus conflicting and fluctuating in his own thoughts God came in and by strength of hand rebuked his Fears silenc'd his Objections quieted his spirit determined the dispute and instructed him what course to take which was not to comply but to beleeve to study duty and leave safety with God fear not their fear nor be afraid sanctifie the Lord of Hosts himself c. Power went forth with instruction taught him what to do and enabled him to do what it taught Blessed be God who hath an Hand to teach his people with as well as a mouth an Hand of power as well as a mouth of instruction had it not been for this the Prophet himself had been certainly carried down the torrent of that apostacy as well as others And there is caution in this instance as well as comfort in reference to our selves and our Brethren and that is in case of surprise by some suddain gusts of fear and temptation not rashly to judg our selves or our Brethren but wisely and calmly to consider 1 Cor. 10.13 it is no other temptation then what is common to man yea to the best of men Iob and David and Ieremiah and Habbakkuk and Peter and here Isaiah were all nonplust and staggerd for a time and recovered only by a powerful word from Heaven and therefore in such cases it becoms Christians to pity rather then to insult and to study to heal rather then to reject Gal. 6.1 considering themselves lest they also be tempted This is the priviledg of the Children of promise strength goeth out from the Covenant with instruction the Lord who commandeth light to shine out of darkness hath shined into our hearts q. d. God hath taught us by such a word as that whereby he made the World a creating word a word that giveth strength as well as Councel And this teaching it is which the Prophet David so frequently importuneth in his prayers Psal 119.33 cum 35. Teach me O Lord the way of thy Statutes make me to Go in the paths of thy Commandments Psal 143.10 Teach me to do thy will mark that not only teach me the way but teach me to go not only teach me thy will but teach me to do thy will Common teaching may teach an Hypocrite the way but saving teaching only teacheth the soul to go in that way an unregenerate man may know the Will of God Nehem. 8 10. but he knoweth not how to do that Will. The joy of the Lord is our strength This is the fifth property A fifth property 5 Property Sweet The Teachings of God are sweet and pleasant teachings Psal 119.102 Psal 119 102 Thou hast taught me what followeth How sweet are thy words unto my taste sweeter then hony unto my mouth He rolled the Word and Promises as Sugar under his tongue and sucked from thence more sweetness then Samson did from his hony-comb Luther said Cum verbo etiam in inferno facile est vivere Luth. Tom. 4. oper lat he would not live in Paradise if he must live without the Word but with the Word saith he I could live in Hell it self When Christ puts in his teaching-hand by the hole of the door to teach the heart Cant. 5.5 his fingers drop sweet smelling myrrhe upon the handles of the Lock The Teachings of Christ leave a sweet remembrance of himself behinde them Cant. 1.4 We will remember thy Love more then wine As people when they are drunk with wine wherein is excess are apt to sing and hollow so those that are filled with the Spirit cannot but insult and triumph in the wonderful things which they taste and see in the Word There cannot be but much spiritual joy in divine Teaching because the Spirit doth accompany the Truths and so irradiate them with his own beauty and glory the light of the knowledg of the glory of God in the face of Christ that they do not onely affect but ravish the heart Psal 119 140 Sunt Scripturae tuae Deliciae meae Aug. Thy Word is pure therefore thy servant loveth it The Prophet saw a beam of divine excellency sitting upon the Word and that did ensnare his Soul Truth is burdensom to unsound spirits because convincing and they labor