Divines 3d Edition inlarged fol. A Discourse of the Two Covenants of Works and Grace by William Strong fol. Morning Exercise against Popery Practical Divinity of the Papists Destructive to Religion and mens Souls Mystery of Saving-Grace and a Discourse of Temptation by Tho. Froysell Present State of New England An Exposition on the Five first Chapters of the Revelation of St. John by Charles Phelpes The Revival of Grace by Henry Hurst SEVERAL SELECT SERMONS upon Various Texts Sermon I. Gen. 28.12 13. And behold a Ladder set upon the Earth and the top of it reached unto Heaven and behold c. There is commonly so much Weakness and Tenderness even in the best of The Servants of God is those Troubles and Perplexities that in this World happen unto them as that all the Means that may be is little enough for the Supporting and comforting them in such Conditions And accordingly is God himself for the most part careful to Supply them and to express Himself towards theâ— An Instance whereof we have here in this Scripture which we have now before us in the Example of the Patriarch Jacob in his Journey from Beersheba to Haran It was a Journey that was undertaken by him with a great deal of Difficulty and uncomfortable Reflexion And yet he received a great deal of Comfort from God in it and Incouragement to it God appeared to him by Night in a Dream while he was upon his way and strengthned and confirmed his Faith in it by a twofold Dispensation a Vision and an Oracle wherein he applyed himself to the Accommodation of both of his Senses his sight and his hearing In the Vision he came home to his Eye and confirmed his Faith by That And in the Oracle he came home to his Eare and confirmed his Faith by That likewise Our Business at this present time is with the First of these wayes of Confirmation as presented to his sight by the Vision in the words which I have now read unto you And behold a Ladder set upon the Earth c. IN the Text it self there are two General parts considerable First The Vision or Spectacle propounded Secondly The Incitement or Provocation of Attention thereunto The Vision or Spectacle it self that we have in the whole body of the Text as the main Scope and substance of it Of a Ladder with the Circumstance of it The Excitement or Provocation of Attention that we have in the word Behold interwoven throughly We begin with the First as more principal viz. The Vision or Spectacle propounded And that as it lies here before us is consisting of three Branches First of a Ladder reaching from Earth to Heaven Secondly of Angels ascending and descending upon this Ladder Thirdly of God himself standing above it The First Part or Branch of this Vision is of a Ladder set upon the Earth and the top of it extending to Heaven This is considerable of us not onely in the words but in the Scope not in the letter onely but in the Mistery which is signified by it and intended in it And indeed this Especially for our Edification where Inquiry is to be made by us what this indeed is and what is to be understood by it Now this we may take according to a twofold Explication Either that which is Primary and Principal Or that which is secundary and Subordinate The Primary and Principal Notion of this Ladder here in the Text is as it refers to Christ The Secundary and Subordinate notion is as it refers to the Church of Christ and to every particular Part and Member of him First We will look upon it in the Primary and principal Notion and Consideration of it as it refers to Christ himself who iâ— chiefly intended in it and to be understood by it as even out Saviour himself gives us an hint of it in Joh. 1.51 Verily Verily I say unto you Hereafter ye shall see Heaven open and the Angels of God ascending upon the Son of Man where he alludes to this Vision of the Text of Jacob's Ladder as is acknowledged by the Generality of Interpreters both Ancient and Modern Now Christ is very fitly resembled by this Ladder here of Jacob in a twofold Consideration especially First upon the account of his Nature and Secondly upon the account of his Offices Upon the account of his Nature First of all which are two his Godhead and his Manhood According to his Manhood so he hath in him the Foot of the Ladder which is set upon Earth According to his Godhead so he hath in him the Top of the Ladder which reacheth up unto Heaven And so the Scripture still expresses him and represents him unto us in the Union and Conjunction of these two Natures both together as of Heaven and Earth Thus John 1.14 The word was made Flesh and dwelt among us 2. Tim. 3.16 Great is the Mistery of Godliness God was Manifested in the Flesh Col. 2.9 In him dwelleth all the fulness of the Godhead Bodily Christ he is perfect God and perfect Man both And it was very requisite and necessary that he should be so It was requisite that he should be Man and so have his footing upon Earth Partly that he might be capable of Suffering and dying for us which otherwise he could not be and partly that he might make satisfaction in the same Nature that had offended that there might be a sutableness and Conformity betwixt the Head and the Members That he who Sanctifyes and they who are Sanctifyed might be of one Nature the Head and the Members both alike And that accordingly he might have a Sympathy and Fellow-feeling of affection towards them And thenit was requisite also that he should be God That he might know our wants and Necessities and that accordingly he might Supply them and make them up that he might satisfy the wrath of God for us and indure the Punishment which was due to our Sins without sinking under it That he might both preserve us from the greatest Evil and bestow upon us the greatest god also And that 's one account of this Resemblance of Christ to Jacobs Ladder Namely from the Consideration of his Nature The Second is from the Consideration of his Office as he is the Mediator of the Church And that in all the kinds and Perfections and accomplishments of it He is thus far also capable of this Resemblance which we have here before us As he is King and Priest and Prophet First Take him in his Kingly Office and it holds good in that Consideration That he reacheth from Earth to Heaven Thus Matth. 28 18. All Power is given unto him both in Heaven and in Earth Take him as to Earth and he is her King of Kings and Lord of Lords Rev. 19 16. He is the Prince of the Kings of the Earth Revel 2 5. He can give Laws to binde the Consciences of Men Yea of the greatest Monarches and Potentates in the world who stand in
and in all the expressions and accomplishments of either and we shall find him to be very fitly set forth to us by this resemblance in the Text whether as to the steps of the Ladder or to the terms of it The terms of it of Heaven and Earth And the steps of it in the Pasages betwixt either They are such as are very remarkable in Christ in all the works and performances of his Mediatorship from his Conception to his Ascension it self In them all he reach'd from Earth to Heaven as he testifies of himself Joh. 16 28. I came forth from the Father and am come into the World And again I leave the World and go to the Father And so Eph. 4 10. He that descended is the same also that ascended up far above all Heavens that he might fill all things It is that which is observable and considerable in every Mistery in his Birth in his Passion in his Ascention and what not There was somewhat of Earth in Each and somewhat of Heaven and he was a Ladder set up betwixt both in the undergoing of them And so much may be spoken of this Ladder here in the Text in the primary and Principal notion of it viz. As it referrs to Christ The Second is the Secundary and Subordinate as it refers to the Church of Christ and every particular part and member of it The Church is either Collectively taken or distributively Collectively in the whole Company of Believers or Distributively in every single and distinct Christian This Ladder it was a Representation in part of Jacob himself and that both Mystically and Personally Mystically as he was a tipe of the whole Church at large And Personally as he was such a man in particular First Wee 'l take it in the first Sense for the Church of God considered at large that is established in Scripture called by the name of Jacob and may very well have the Notion of this Ladder fasten'd upon it for it reaches also from Earth to Heaven in the militant part and the triumphant the body on Earth and the head in Heaven The Church it is Earth as it were removed and transplanted into Heaven Believers they are taken out of the World and they are first sent into that before they are taken into a better place Born first from Below and then Born from Above This is the State and condition of the Church in regard whereof this expression does sute unto it Secondly Take it more restrainedly for every particular Christian and so it agrees with Jacob personally as this Ladder which is here intended in the occasional Scope of it The Lord by this Vision of the Angels of God ascending and descending upon this Ladder and himself standing above it would signify to Jacob his special Providence and care of him in his Journey And so upon this account Jacob must be the Ladder himself in the next and immediate Sense though not in the cheif and Principal And thus indeed also is every true Believer he is one consisting both of Earth and Heaven His Body from Earth his Soul from Heaven his aboad upon Earth his Heart in Heaven His Pilgrimage upon Earth his treasure and his Inheritance in Heaven Heaven and Earth they do devide every Christian And so I have done with the first branch of this Vision here before us and this is the Ladder reaching from Earth to Heaven which is Primarily to be understood of Christ and Secondly to be understood of Christians that is Jacob both Mystically and Personally The Second Branch of this Vision is of the Angels of God ascending and descending upon this Ladder wherein again are two particulars more First The Persons mentioned and Secondly the Motion of those Persons The Persons mentioned they are the Angels of God The Motion of these Persons that is that they ascended and descended Reciprocally First For the Persons themselves These are here exprest to be the Angels of God which they are called upon a threefold Account First From their Creation as made by God Secondly From their Qualification as being made like unto God holy Angels And Thirdly from their Imployment and specially Ministry as being continually in Attendance upon God and standing in his Presence expecting their Commands from him and yeilding all ready and chearful Obedience to him These are the Persons here mention'd Now Secondly For the Motion whereby is attributed and ascribed to these Persons it is of Ascent and Descent reciprocally They ascended and descended upon the Ladder whereby in one word is signified their special attendance upon Christ and the Church and the discharge of their Ministry towards them Wee 'l take them both together and in their order as they lie before us in reference to the Expression above mention'd First Take it of Christ himself And so this ascending and descending of the Angels upon this Ladder it does intimate and declare unto us their special regard and respect to Him which is very eminent in them These Blessed and Glorious Spirits are very remarkable in their observation of Christ It is that which we may take notice of in every Mistery and Passage concerning him how the Angels were still imployed about him and subservient to him upon all occasions whatsoever For his Conception an Angel foretels it to the blessed Virgin Luk. 1 31. Behold thou shalt Conceive in thy Womb and bring forth a Son and shalt call his name Jesus An Angel declares it to Joseph Matth. 1 20. The Angel of the Lord appeared to him in a Dream saying Joseph thou Son of David fear not to take unto thee Mary thy Wife For that which is conceived in her is of the holy Ghost For his Birth an Angel publishes it to the Shepherds with a Glorious Hymn which they Sung saying Glory be to God on High on Earth peace and good will towards Men in Luke 2 14. And when he comes into the World All the Angels of God worship him in Hebr. 1 v. 6. c. In his Temptations in the Wilderness the Angels came and ministred unto him in Matth. 4 11. In his Agony in the Garden an Angel was sent to Comfort him in Luke 22 vers 43. At his Resurrection the Angel roll'd the Stone from the Sepulchre and brought the tidings of it to the Women that sought for Him In his Ascnesion the Angels attended upon him and informed the Desciples concerning him And at his Comming at last to Judgment the Lord Jesus shall be revealed from Heaven with his mighty Angels Thus take him which way you will whether in his State of Abasement and Humiliation or in his State of Advancement and Exaltation do those blessed Creatures still Minister unto him According to either Motion of Christ is the Motion of Angels If Christ be pleased to descend in his State of Abasement the Angels descend with him If Christ again be pleased to ascend in his State of Advancement the Angels they ascend with him Thus do
Imployments in the scattering of their Temptations in the satisfying of their Objections As the Angels were instrumental to the removing of the Stone from the Sepulchre so they are many times instrumental in removal of Scruples out of the mind And as the Devils have power now and then for the injection of evil Imaginations so have the Angels also power to desperse them and to take them away But that which is cheifly to our purpose and most agreeable to he scope of the Text is the Ministry of the Angels for the Custody and preservation of God's Servants which is very full and Eminent in them These Angels do always behold the face of God in Heaven and that to this end as to be Commanded and set on work by him for the safety and security of them The Angels of the Lord incamp about them that fear him and deliver them Psal 34.7 And so I have done also with the second Branch of the Vision which is exhibited to us here in the Text consisting in the Activity of the Angels The Angels of God ascending and descending upon the Ladder The Third is the Super-Intendency of God himself in these words And the Lord stood above it and thus it carries a reference with it to both the former to the Latter and to the Motion of the Angels which passed upon it It refers to them both First It refers to the Ladder and that in the full extent of it whether of Christ or the Church or Jacob. The Lord stands above it with respect to either Explication First Take it in reference to Christ who is the Ladder in the first and principal Nation and conception of it so the Lord stands above it whereby is declared unto us thus much That though as the Son of God Christ be every way equal to the Father yet considered as Mediator he is less and inferiour to him The Father is greater then I in that place which we lately opened Joh. 14.28 Look upon the whole work of our Redemption and the Mediatorship of Christ and we shall find it to be all transacted by the Power and Authority of God himself who was principal in it if he came into the World he was sent by God God hath sent his Son into the World Joh. 3.16 And the Father hath Sanctified and sent him Joh. 10.36 If he was appointed to the work of the Mediatorship it was the Father that appointed him Him hath God the Father sealed in Joh. 6.27 When he was baptized it was the Father that approved him and gave Testimony unto him This is my beloved Son in whom I am well pleased Matth. 3.7 When he was Crucified and put to Death it was God the Father that exposed him He was delivered by the Determinate Council and foreknowledge of God in Act. 2.23 When he was brought again from the Dead it was the Father that raised him Him hath God raised up having loosed the pains of Death because it was not posible that he should be held of it Act. 2.24 Thus is the whole Contrivance of this Ladder for the framing of it and rearing of it and fastning of it it was wholly from God And this as it refers to Christ himself Again Secondly Take it in reference to the Church this Ladder in the second Notion of it and so the Lord stands above it there also What ever it be that happens to the Church it happens to it by the disposal of the Lord who does order all events and Conditions whatsoever unto it The Dispensations of Providence are different and full of Varieties in several times and ages of the World Some they fall out in one kind and some they fall out in another but the Lord he is above them all and over-rules them as himself pleaseth And still which is the comfort of all for the good of the Church The eyes of the Lord run too and fro through the whole Earth to shew himself strong in the behalf of them whose hearts are perfect towards him as the Prophet tell us 2 Chro. 16 9. There is a Double advantage which does arise from an high Posture and more eminent standing The one is the Advantage of Inspection and overlooking And the other is the Advantage of Influence and overruling those that stand above others they may see what is done by them And those that stand above others they may usually either hinder or prevent them And both of these Advantages are here intimated to be in God toward the Church while it is said that he stands above it First of Inspection and over-looking He sees how it is at any time with it He that is higher then the highest Observes and there be higher than they Eccl. 5.8 I have seen I have seen the affliction of my people which are in Egypt And then Secondly the Advantage of Influence and over-ruling Our God is in Heaven and he doth whatsoever he pleaseth in Psal 115. vers 3. And Psal 135 vers 6. Thus it refers to the Church Thirdly Take it in reference to Jacob for his particular as we must also take it as the next and occasional and more immediate sense though not the principal and it hath a truth in it so likewise that the Lord stood above it hereby to signify that special care which God had of his Servant at this particular time Poor Jacob was now at this time in a very sad and comfortless condition as to outward circumstances He was driven away for his life from a cruel Brother to a cruel Unkle he had left his Fathers house and was now to seek entertainment abroad and he had the difficulties of a tedious Journey upon him The Ground for his Bed the Stones for his Pillow the Heavens for his Cannopy He was all alone and had no body neare him to administer comfort unto him See here now it pleased the Lord in his Goodness to provide for him and to express himself towards him by sending him a guard of Angels to defend and protect him and by being himself in a special manner present with him and comforting him and strengthning him and upholding him in the way in which he went This is God's usual manner and dealing with his Servants to own them and to draw near unto them in their Greatest Extremities Jacob the harder he lay the sweeter he slept And the less incouragement that he met with from Earth the more had he from Heaven This is that which we may still observe as the Lot and happyness of God's people to have it thus with them God visits them in their greatest Solitariness and helps them in their greatst Distress Fear not Jacob I am with thee be not dismayed I am thy God I will strengthen the yea I will help thee c. Esay 41.10 It is true both of Jacob Mistically and of Jacob Personally And so to Paul Act 18.10 Be not afraid for I am with thee and no man shall set upon thee to hurt thee And
a state of Subjection and Obedience to Him And for Heaven He is likewise the head of all Principalities and Powers Col. 2 10. And Angels and Authorities and Powers are made subject unto him 2 Pet. 3 22. This for his Kingly Office Secondly Take it for his Priestly Office And here he is likewise like Jacobs Ladder in the work of Atonement and Reconciliation as bringing Heaven and Earth together Thus Col. 1 20. It pleased the Father by him to reconcile all things to himself whether they be things in Earth or things in Heaven And so likewise in Eph. 1 20. That in the Dispensation of the fulness of time he might gather together in one all things in Christ both which are in Heaven and which are in Earth Even in Him Take us what we are in our selves and there is a Disproportion betwixt God and us we are not onely Strangers but Enemies to him And he to us But now in Christ this Enmity is removed and taken away and there is perfect peace wrought according to that againe of the Apostle Col. 1 21. You that were sometimes alienated and Enemies in your minde by wicked works Yet now hath he reconciled in the body of his Flesh through Death c. And again Rom. 5 10. When we were Enemies we were reconciled unto God by the Death of his Son And not onely so but we also joy in God through our Lord Jesus Christ By whom we have now received the Atonement Christ hath made God and us Friends And then again as for Reconciliation so also for Access which is the Fruit and Effect of it It is by Christ that we come unto God and have Admission unto the Throne of Grace As we have the Benefit of his Satisfaction so likewise of his Intercession and both of them consider'd as our high Priest Thus the Apostle seats it Eph. 2 18. Speaking of Jew and Gentile Through him we both have an Access by one Spirit unto the Father And so Chap. 3 12. In whome we have boldness and Access with confidence through the Faith of Him What ever intercourse there passes at any time betwixt God and us it is in all the Covenant of Grace and as it is obtained and procured by Christ And it is he alone that does effect it for us and that brings it to pass And therefore upon this Ground are we still incouraged to have recourse unto God and to perfect our Communion with him as Heb. 4 14. Seeing then that we have a great High Preist that'is passed into the Heavens Jesus the Son of God Let us therefore come boldly unto the throne of Grace that we may obtain Mercy and find Grace to help in time of need And so again Heb. 10.19 c. Having therefore boldness to enter into the Holyest by the blood of Jesus by a new and living way which he hath consecrated for us through the vayl that is to say his Flesh And having an high Preist over the House of God let us draw near with a true heart in full assurance of Faith And Rom. 5 1 2. Therefore being justified by Faith we have peace with God through our Lord Jesus Christ By whom also we have Access 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence has he in Scripture such Names and Titles put upon him as doe import thus much when he is called the Door whereby we Enter and the Key whereby we Open and the Rock whereby we Climbe and the Ladder whereby we Ascend as it is here in the Text. A twofold Ladder as I may so express it which he hath set up for us The Ladder of his Flesh and the Ladder of his Cross both together make that New and living way for us which was mentioned in the foregoing Scripture Christ is our Conveyance to God and He alone as the Scripture again inform's us Joh. 14 6. I am the way the Truth and the Life No man Cometh unto the Father but by me As no Man come's to Christ except the Father draws him so no Man com's to the Father except Christ brings him Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved Acts 4 12. God was in Christ reconciling the World unto himself 2 Cor 5 19. Therefore this by the way shews the Vanity of all such Persons which dream of any other way or Conveyance besides whether of Angels or Saints or their own Free-will and the like that neglect and lay aside Christ as in a manner Needless and Superfluous in this great Work of Salvation surely such as those they are exceedingly deceived and mistaken These that throw down the Ladder they will never be able to get up to Heaven by all the Ropes they can hoyse up to themselves He that hath the Son hath Life but he that hath not the Son hath not Life 1 Joh. 5 12. And so as for final Salvation So for Intermediate Communion likewise It is that which we partake off through Christ and him alone we cannot come into the presence of God nor offer up a Prayer before him which may be acceptable to him but through his Mediation By the Mediation of his Spirit as inabling us and by the Mediation of his Blood as purchasing acceptance for us He is the Angel namely the Angel of the Covenant who offers up the Prayers of all the Saints upon the Golden Altar is before the Throne as it is in Revel 8 v. 3. And what ever are presented otherwise they are of no Force or Validitie at all Thus is Christ our Ladder that reaches from Earth to Heaven in the Consideration of his Preistly Office in both the parts of it whether of Satisfaction or Intercession Thirdly For his Prophetical Office if we take it there also we shall finde that Christ has the notion of a Ladder And as he conveys out Prayers and Desires to God so he does likewise carrye God's words and will to us Joh. 1 18. No man hath seen God at any time The onely begotten Son who is in the bosome of the Father he hath declared him And again Joh. 3 13. No man hath ascended up to Heaven but he that came down from Heaven Even the Son of man which is in Heaven He speaks concerning the knowledge of heavenly Mysteries and the Communication of them which did belong onely to Christ who though then upon Earth as Man Yet as to his Godhead was still residing in Heaven having the same Essence and Glory with the Father Matth. 11 27. All things are delivered unto me from my Father and no man knoweth the Son but the Father neither knoweth any man the Father but the Son And he to whom the Son will reveale him It is Christ that brings Heaven down to Earth in regard of discoveries And thus a Ladder in his prophetical Office also To draw up this Point to an head Take Christ in his full extent whether of Nature or Offices
as he had it in the Promises so he had it likewise in the Performance and the accomplishment of that promise to him as we may see in 2 Tim. 4 16 17. All men forsook me but the Lord stood by me and strongthned me There was the Lord in the top of the Ladder In the Multitude of my thoughts within me thy comforts delight my Soul in Psal 94. vers 29. And so much of the First reference of this Passage as it respects the Ladder it self in the full Latitude and extent of it whether of Christ or of the Church or Jacob. The Second Reference is to the Motion of the Angels that passed upon it The Lord stood above them also as ordering and guiding and disposing and governing of them The Angels as Great as they are yet they are still but Creatures and at the Command of God himself who is the Lord and Creator of them And so the Scripture testefies of them in Psal 103.20 Bless the Lord ye his Angels that excell in strength that do his Commandements hearkening to the Voice of the Lord. It was a great Comfort and Advantage to Jacob that he had the Angels to waite upon him in this his present Condition to ascend and descend upon his Ladder Oh but this was the main of all that God himself stood above it for the ordering and regulating of them The greatest means of Comfort without God are altogether uncomfortable and helps which have no help in them it is he who alone give virtue and Efficacy to any Creature and that makes it advantagious in him and without which it can do us no good nor benefit us at all be it in its own Nature never so excellent This was that which was the Glory of this Vision and that put an Eminency upon it which as I may say is a Ladder it self and consisting of its several steps and gradations in it and neither of them could be wel spared Here 's the Ladder and the Angels and the Lord. If Jacob had not seen the Ladder as a pledge unto him of the happiness of his Conveyance he would have been at some loss within himself If he had seen the Ladder and had not seen the Angels ascending and descending upon it he would have been to seek still And if further had seen the Angels upon it and had not seen the Lord stand above it he would have been very miserable for all this This is that which is the excellency of Angels that they are the Angels of God and this is the good that comes by them That the Lord stands above them This is true and holds good not onely of Angels Properly but of Angels Metaphorically not onely of Angels by Nature but also of Angels by Service and imployment which are the Pastors and Ministers of the Church who have sometimes this appellation of Angels fastned upon them and are so denominated we may apply it even to them also by way of Analogy The Pulpit it is as I may so call it Jacobs Ladder that reaches from Earth to Heaven It has its footing on Earth for we have this Treasure in Earthen Vessels But the top of it is in Heaven for we bring with us the glad tidings of Salvation The Angels of God they ascend and descend upon it in the exercise of their minesteriall Imployment But it is the Lord that must stand above it and give virtue and Efficacy to it or else all is in vain and to no purpose It is he that must give us Assistance and it is he that must give us Success and a blessing upon all our undertakings or else it will go but very ill with us nor with you neither If thy presence go not with us carry us not up hence as Moses said in the like case Exod. 33.25 Who is Paul and who is Apollo but Ministers by whom ye beleived even as the Lord gave to every man I have Planted and Apollos has watered but it is God that gave the Increase as the Apostles speaks 1 Cor. 3.5 And so I have done with this first General part of the Text which is the Vision it self in the three several Branches of it The erection of the Ladder The Motion of the Angels and the Superintendency of God himself The Second is the Provocation of Attention or the Proposal of this Spectacle to view in the word BEHOLD which is now breifly to be dispatch'd by us This though it be first in the Text yet it is last in our handling of it as it is also in the Nature of the thing For first of all the sight is prepared before the Spectators are call'd into the vewing of it And so here this word Behold as it lies in the Text is very Emphaticall and more then ordinary in other Scriptures where also sometimes we meet with it as we may observe in the Multis lications of it for we have it here under a Threefold Repetition the more to awaken our attention to it Behold Behold Behold Behold the Ladder and behold the Angels and behold the Lord. All are to be Beheld by us And the Viewing and beholding of them all will serve as the Application of all that heitherto has been delivered about them There are divers sorts of Looking and beholding which are here required of us in order to this Spectacle before us First So behold it with an Eye of Wonderment and Admiration as a very Great and Glorious Mistery especially so far forth as it concerns Christ himself Here 's that which calls for special heed and attention from us we heard before how the very Angels themselves looked upon it with Astonishment and how much more then should then Sons of Men who are themselves so deeply Interested and concern'd in it There 's nothing which belongs to Christ but it is worth the beholding and has commonly the Provocation of it affix'd unto it Behold a Prophet Behold a Virgin Behold the Lamb of God still behold when there 's Speech of Christ and so here Forasmuch as he is pleased thus to offer and Exhibit himself to our view we should not take off our Eyes from him but fasten them upon him Look upon him in both his Natures and look upon him in all his Offices as they are laid before us It is that which is here required and expected from us This Vision it was not onely for Jacob but also for us and it does very much belong unto us This Ladder is still standing even to this present day and is not removed or taken down but we may look upon it Not in a Dream but waking nor in the Shaddow onely but in the Substance We all now may with open face Behold as in a Glass the Glory of the Lord c. as it is 2 Cor. 3.18 Secondly With an eye of Faith we are to behold it so also as improving it to our own great Comfort and Consolation in the greatest Troubles and perplexities that may befall us
we see here how we have no cause to despair even in the saddest Conditions of Poverty of Solitariness of Exile of Remoteness of Friends of pursuit of Enemies All which were the Cases of Jacob here in the Text. For God himself will draw near unto us in such Conditions and then to chuse more especially he will draw near to us Himself And he will give his Angels charge over us to take care of us What is presented here to Jacob it is made good to every Israelite and such persons as are of Jacobs seed And whatever is written aforehand it is written for our Satisfaction that we through patience and Comfort of the Scriptures might have hope which accordingly we should nourish in our selves It is that which a Christian may make use of even in Death it self and in his passage from Earth to Heaven when he is going out of the World That the holy Angels themselves shall attend him as they oncedid Lazarus and carry him into Abraham's Bosome and God himself will appear for him Indeed that we may have the full Comfort and Benefit of these Truths to our selves it concerns us to indeavour to make good our Interest in Christ and to see that we are truly and really members of him For this is the Ground-work and Foundation of all other Comforts besides And amongst the rest of this here in the Text of the Ministry of Angels Take us out of Christ and they are our Enemies rather then our Guardians so far fom Ministring to us as they are ready rather to fight against us as the Cherubims had their Sword drawn to keep man out of Paradise when he had fallen and departed from God But it is Christ and our Interest in him that Reconciles them to us and that makes them subservient for our good Thirdly With an eye of Dependance we should look upon it so likewise In all the Businesses of Difficulty that we undertake go about them in the strength of Christ And in all our approaches to the Throne of Grace make them still in the name of Christ as being the Ladder which is set up for this purpose that thereby we might get up into Heaven and have Communion with God himself He is able to save to the uttermost those that come unto God by him Hebr. 7. vers 25. A Ladder that will never break nor slip nor any way disappoint us And therefore we should be willing to make use of it and to venture our selves upon it We should look upon God as our utmost End it is he that stands above And we should look upon Christ as our principal Medium and Conveyance that brings us to God and that lifts us up to him Last of all We should look upon this sight with Thankfulness and all due Acknowledgement of the goodness of God to us that hath thus graciously provided for us And our Hearts and Tongues should be full of his Praises for so much goodness towards us What is man O Lord that thou art mindful of him or the Son of man that thou so regardest him Thou hast made him but a little lower then the Angels as the Psalmist crye's out in Psal 8.4 5. We should not give the Honour and praise to the Angels but to the Lord himself that standeth above them and has the Ruling and Governing of them for our good as we made mention before We should take heed of doing any thing which may be grievious to those Glorious Spirits and may cause them to remitt of their care and Custody of us and attendance upon us That they may be Regular and Orderly and Compleat in their Motions towards us in ascending and in descending both not onely to ascend and to declare our Conditions to God But also to descend and to bring down his Blessings upon us and then especially when they are most seasonable for us In a word We should shew our Thanksulness in all Cheerfulness of Obedience to God upon all occasions Whom now we may serve as it were without fear all the dayes of our life in this Security that he hath provided for us It should very much animate us and quicken us and inliven us in God's Service and in the doing of those things which he does at any time call for from us and requires at our hands And more particularly It should keep us from Complyance with all Allurements and Temptations to Sin though never so Secret the Closest and privatest Abominations Here are two Arguments in the Text The one is the Observation of Angels and the other is the Supervising of God himself The Angels they see us and behold us and take notice of us what ever we are doing and we should be ashamed to grieve them in their passages and intercourses amongst us Though we owe them not an honour of Adoration yet we owe them an honour of Reverence in this particular as we do in like case to the presence of some Grave and Austre-man Then God himself also he sees us and beholds us and takes notice of us also and we should be affraid to provoke him by any thing that is unworthy coming from us For he is higher than the Angels and stands above them And if they see us which moves upon the Ladder how much more does He that is far above it Thus we should answer one Beholding with another as the Angels beheld us in a way of Attendance we should behold them in a way of Reverence And again as the Lord himself beholds us in a way of pittying we should also behold him in a way of Awfulness and dreadful observance so much for that And likewise for the whole Text which I have now dispatched Behold a Ladder set upon the Earth and the top of it Reaching from Earth to Heaven c. SERMON II. Deuter. 8.18 But thou shalt remember the Lord thy God for it is he that giveth thee Power to get Wealth It was the Care even of some of the Heathens which they were carryed to by the Light of Nature to begin all things with God A Jove Principium According to those Notions and Apprensions which they had of him they were careful to apply themselves to him But it is that which is very requisite and Commendable in Christians and those that Worship the true God above all others besides That they should remember him and take him in with them upon all occasions because it is his Assistance which is the strength of all Performances And because it is his Presence which is the Safety of all Conditions And accordingly this is that which the holy Man Moses in this Scripture does suggest to the People of Israel whom he had to deale with all in his Counsells and Exhortations to them That in the midst of their Sufficiency they should be still mindfull of God himself so far forth as to acknowledge Him in it and to bless Him for it When thou hast Eaten and art full then shalt thou Bless
Let us also End well be especially careful of that If God should bring us to the End of this year as he has done now graciously of the last that we may likewise make a good Close and Conclusion of it and not Content our selves with some imperfect beginnings and Endeavours upon it Remember that old Maxim That In Christianis quaeritur non Initium sed finis That it is not the Beginning which will serve the turn in Christians but the End and accordingly from the goodness of our Ends sutable to the goodness of our Beginning It is the Temper and Humour of many People that perhaps they will begin to be good in some sort at the beginning of a Year or at some Sollemn time and Season but then they soon grow weary and decline from those Beginnings in them Beginning in the Spirit and End in the Flesh as it was laid to the charge of some in the Church of Galatia Oh but we should be careful for our particulars that we be not guilty in this Respect We should begin and proceed and Continue and go on in goodness from one year to another and from beginning of the year to the End And that the rather upon this Consideration Because he Himself does so with us His Eyes are thus Continually upon us as it is here Exprest And not onely his Eyes of Preservation but his Eyes of Observation also His Eyes are also upon us to behold us and to take notice of us how we carry and behave our selves towards him And accordingly it Concerns us so to carry it as those who are always and perpetually under his Eye So much for that And so much also for this whole Text in both the parts of it A Land which the Lord thy God careth for c. SERMON IV. 2 Kinds 5.26 And he said unto him went not mine heart with thee when the man turned again from his Chariot to meet thee Is it a time to receive Money and to receive Garments and Oliveyards and Vineyards and Sheep and Oxen and Men-servants and Maid-servants It is the Excellency of the Holy Scripture and written word of God which should make us so much willinger to be more Frequent and Conversant in it that it is not onely Prositable but Delightful and carryes that with it in the frame and contexture of it as may not onely Edify but Refresh This it does more Especially in the Historicall part of it a Branch whereof we are now for change fallen upon at this present time And I have chosen the rather to do it that so the Continuance of the Matter and Argument which we have still in hand in the Conviction of an impenitent Sinner might be qualified and tempered to us from the Variety of the Discourses about it and the manner of handling of it The sum of the Story before us is briefly this The Prophet Elisha having performed a Miraculous Cure upon Naaman the Syrian by recovering of him from his Leprosy and having refused any reward in answer to it His Corrupt Servant Gehazi returns after the Captaine for it Obtains it and brings it home with him for his private advantage being questioned by his Master about it denyes it and Discovers the Fact Now the words which we have here before us are the Reply which is made hereunto And he said unto him went not my heart c. THE Text is nothing else but an Interrogatory put by the Prophet Elisha to his Servant Gehazi And there are two General parts Considerable in it First The simple Proposition and Secondly The Circumstantial Amplification The simple Proposition that is is in these words Went not mine Heart with thee The Circumstantial Amplification in these When the man c. We begin with the First viz. The Question in its simple Proposition Went not my c. And this again hath a double force or Emphasis with it First It hath the force of an Information as to one that was Ignorant Went not mine Heart with thee i. e. Mine Heart went with thee Secondly It has the force of an Expostulation as to one that was Delinquent Went not c. i. e. Did not thou know that my Heart went with thee First Wee 'l take it in the Former sense as it hath in it the force of an Information Went not mine Heart with thee i. e. My Heart indeed went with thee The Prophet by asking it does resolve it For a Negative Question has the force of an Affirmative Conclusion was it not that is it was so This is frequent and ordinary and so we will here look upon it Elisha here tells Gehazi that as concerning his fraudulent transaction which he had lately had with Naaman the Syrian His heart went along with him Now this will require a little Explication from us in what sense it could be said to be so that Elisha being at that time at home in his house and so at a distance from him could notwithstanding have his Soul and Heart present with him as he here seems to affirm For answer hereunto we must know that there 's a three-fold Presence of the Soul which is considerable in it First Proper or Natural Secondly The Vertual or Moral Thirdly Transcendent or Supernatural The due respect to each of these will unfold this Question First For the Proper or Natural Presence of the Soul That is that presence which it hath in the Body while it is in it as it 's proper place of abode And thus it cannot be any where present but where the Body is with it Because as the Body is Circumscriptively in its place so is the Soul also Definitively in it And can no more according to its Subsistance be in two or more places at once then the Body it self Nay when it is out of the Body it cannot then be in two places at once neither but is necessarily confined to one and the same instant in which it resides We may not ascribe more to a Soul then we may to an Angel which is a Creature of a more excellent Nature Now an Angel cannot be personally in Heaven at the same time that he is Personally on Earth This is Incompatible and Inconsistant And therefore the Soul of a Man much less This by the way is a good Confutation of that Superstitious Doctrine and practise which is in use amongst the Papists of praying to Angels and Saints departed Those Prayers which are made to them are in vain and to no purpose because they cannot at the same time be present with all which are conceived to make Prayers unto them and so cannot be assisting of them in those things which they sue to them for where there is a Limited Presence there is consequently a limited Power so far forth as that Power is Dependant upon that Presence And so in this sense Elishae's Heart could not go with Gehazi namely in a Proper and Natural Acceptation The Second is a Moral Presence or an Interpretative
need of them than in such times as these are wherein all kind of wickedness is broken loose and the common principles of honesty and civility seem in a manner to be extinguish'd and quite abolish'd in sundry persons But that which we intend is this First that men should not content themselves only with such things as these are but look after somewhat else and somewhat more They should not do as our Saviour charges the Pharisees be observant of smaller things the mint and the cummin and such as them and omit the weightier matters of the Law Judgment and Mercy and Faith these ought they to have done and not to leave the other undone Matth. 22.23 Their righteousness must not only equal but also exceed the Scribes and Pharisees That 's one thing considerable Secondly That they should look at the Principles from whence these moral and Christian duties proceed in them and that is not only from Nature but from Grace not only from the common principles of ingenuity but from Faith in Christ and a Nature renewed For look as the reasonable soul in a man does produce the same acts of sense which the sensless foul does in a Beast so the principle of Grace and the new Creature in a Christian does produce the same acts of civility and morality in him which the principles of morality and civility do in a common person And these acts of morality and civility which expose themselves in a Christian are so much the nobler from the principle from which they come in him This is that which we still press that we be careful not to mistake or to deceive our selves in a matter of so great consequence as this is Religion is a deep business and another kind of thing than the World commonly takes it to be it lies not in the head or in the tongue or in the profession but in the heart and in the spirit and conversation And it consists not so much in outward performances which yet are required in it as in inward complyance He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart of the spirit and not of the letter whose praise is not of men but of God Rom. 2.28 29. SERMON II. MARK 12.34 And when Jesus saw that he answered discreetly he said unto him Thou art not far from the Kingdom of God There is a very wide and vast difference in mens approaches and comings to Christ which according to a various end and byass putting them upon it does admit of a various censure and interpretation All that seem to make after him are not equally affected towards him Which as we may observe and take notice of in sundry other places besides in the history of the Gospel So amongst the rest here in this Chapter which we have now before us Where we read of three sorts of persons repairing unto him the Pharisees and the Sadduces and occasionally one of the Scribes The two first of these they came to him that they might cavil with him that they might intangle him and insuare him in his discourse the one in the point of Tribute and the other in the Doctrine of the Resurrection This last was a great deal more ingenious and candid towards him who therefore discourst with him that he might learn somewhat from him and might be further instructed by him which he was the rather induced unto from his observation of the others miscarriage and the dexterity of Christ himself in dealing with them Now the words which I have here rend unto you are our Saviour's approbation of this person upon the whole matter in hand and encouragement in further proceedings c. IN the Text it self we have two General Parts observable of us First The favourable censure which Christ passes here upon this Scribe which now came unto him Secondly The ground or occasion for this passing of it upon him the Censure it self that we have in those words Thou art not far from the Kingdom of God The occasion or ground for the passing of it upon him in these When Jesus saw that he answered discreetly We begin in order with the first though the second in the method of the Text and that is the censure it self Thou art not far from the Kingdom of God For the handling whereof here are two terms to be open'd and explain'd by us First what is here meant by the Kingdom of God Secondly what by being far from this Kingdom For the first The Kingdom of God or the Kingdom of Heaven is all one and comes to one effect It is variously taken in Scripture more especially three manner of ways First for the state of Grace and that Sovereignty and Dominion which God exercises in the hearts of the faithful Thus it is taken in Matt. 13.31 where the Kingdom of Heaven is compared to a grain of mustard seed the Kingdom of Heaven that is the work of Grace in a Believer And so Luke 17.21 The Kingdom of God is within you Secondly for the state of the Gospel and God's gracious dispensations of himself towards his Church and People under the new Testament Thus it is taken Mat. 11.12 The Kingdom of Heaven suffers violence c. The Kingdom of Heaven i.e. The ministery and preaching of the Gospel Thirdly for the state of Glory and that blessed and happy condition which God's children to all eternity shal enjoy with Christ and his holy Angels in another World Thus it is taken Mat. 5.3 Blessed are the pure in spirit for theirs is the Kingdom of Heaven The Kingdom of Heaven that is the Kingdom of Glory So Luke 14.15 Blessed is he that shall eat bread in the Kingdom of God Now either of these yea all of them taken together may be very well here understood as we shall have occasion to see more hereafter in the further opening of the Text. And this for the first term what is meant by the Kingdom of God The second is what is meant by being far from this Kingdom who or how any are said to be far from it Now this we must know that it may admit also of a threefold interpretation There is a threefold distance or remoteness in reference to the Kingdom of God which any are capable of First in regard of the means Secondly in regard of the terms Thirdly in regard of the event Each of these are pertinently considerable First In regard of the means Thus those are said to be far from the Kingdom of God which are destitute of those means of Grace which do lead and tend to this Kingdom Forasmuch as the end of any thing is not usually attain'd but by the means therefore those which want the means are so far forth from the end Now this remoteness in regard of the means it is again twofold either Absolute or Comparative For the absolute
bowels of compassion which the Scripture so much calls for there must be a yearning and bleeding for poor Souls and a restless unfeigned desire of their welfare and peace as we would ever do good unto them Thirdly A Spirit of Faith whereby we do believe our selves those things which we commend to others When we make Religion but a Complement and outward formality a thing onely to profess or discourse of we shall be but slight in the performance of those Duties which belong unto it and amongst the rest this of Christian Communion but when we look upon it as a thing in good earnest we shall then be more intent about it Well let all these things thus laid together both help and encourage us to this Duty whereof we now speak and which our Saviour here thus urges upon Peter at such time as himself should be converted Where though but one Duty is express'd yet another is also impli'd in it There are two things which this Scripture doth seem to press and inforce with it The one is The putting of our selves upon the strengthning of our Brethren as concerns the Active part of it And the other is The suffering of our selves to be strengthned by our Brethren as concerns that part which is Passive First As to the Active part of it That we put our selves upon the strengthning of others that 's that which is here express'd as a Duty which lies upon us and which accordingly we should make conscience to perform When thou art converted strengthen c. It is a Duty which belongs to all Christians in their places whosoever they be not Ministers onely but others Indeed it concerns Ministers more especially by Office to do it Ministerially but it does likewise concern other men which are private Christians in the Communion of Saints as that which does much belong thereunto It is that which God has in some sort fitted every one for and therefore should every one do and be quickned and provoked to do it There is no true Christian whatsoever but as through the Grace of God he is made to be good himself so also by the same Grace he is enabled to do good to others whereby he appears to be a true Member of the Body of Christ Now having such power and ability conferred upon him it is requisite to be improved by him Therefore this justly meets with the contrary neglect which is in many persons There are many which are very far from the strengthning and comforting of others in the conditions in which they are who can see their Brethren in danger of perishing and almost sinking under sin and sorrow and yet have never a word either of reviving or strengthning for them How little do such as these conform themselves to this counsel and command of Christ But secondly As we have our Duty here exprest as concerns the Active part of this Performance so we have also our duty implyed as concerns the Passive part of it likewise And as those who are themselves converted must be careful to strengthen their Brethren so those also which are their Brethren must be willing to be strengthened by them This it meets with another distemper which man's nature is subject unto There are many who are ready to fall and refuse to be strengthened And there are others who are ready to sink and refuse to be comforted Now such as these are to be here minded of their duty and especially stronger Christians in regard of weak ones not to refuse and disdain either counsel or comfort from them What thinks such a man shall I receive comfort and help from him who is so far inferior to me both in abilities and also in condition Yes even from him though otherwise never so mean God in wisdom and providence has so ordeâ—ed it and appointed it to be so for the mutual preservation of love and dependance betwixt Christian and Christian And Christians should in meekness and humility submit hereunto We see how it was with our Blessed Lord and Saviour himself when he was in his agony in the 43d verse of this very Chapter There appeared an Angel from Heaven strengthening him And our Blessed Lord and Saviour did not disdain the strengthening of an Angel which was so far inferior to him and shall any Christian though never so eminent disdain the strengthening of his fellow-Christian Oh! far be it from him No but let us all be willing as to do good to each other so to receive good from each other in this particular Let us not think to work out things by the strength of our own Graces or Parts or Wit but take in the help and assistance of others to further us to this purpose and honour the wisdom of God who hath thus graciously provided for us by laying up our comfort and establishment in the breasts and mouths of our Brethren And so much may be spoken of the First Point intimated in this Connexion to wit the enlargement of Personal Conversion to Brotherly Confirmation He that is converted himself he must withal strengthen his Brethren So much for that The Second is the Confinement of Brotherly Confirmation to Personal Conversion He that will strengthen his Brethren he must himself be first of all converted This we gather from the emphasis laid upon the word converted which is not altogether impertinent to our purpose That man who is himself out of frame and has temptations prevailing upon him he cannot do that good to others whom he associates and converses withal Peter till himself be converted he cannot confirm or strengthen his Brethren whether in Comfort or Grace When we say he cannot do it this holds good according to the notion of a threefold impossibility which is in it First in regard of the Performance Secondly in regard of the Acceptance Thirdly the Success First In regard of the Performance He cannot strengthen his Brethren in this respect who is himself unconverted especially if we take unconversion for a natural and unregenerate estate Though it holds true also of a state of declining and of spiritual distemper The reason of it is this because persons in such a condition they are devoid of those Graces which are requisite to such a performance Those that will strengthen and comfort others they must have some sense and feeling of a work of Grace upon their own hearts they must be full of love and bowels and pity as we hinted before Now such as these for the most part are not They have no sense of the bitterness of sin nor of the love of God nor affection to the souls of others Barrenness and self-love do ill dispose men to duties of communion now these are commonly predominant in such persons as these are Therefore David in the place before cited lays an emphasis upon this Establish me with thy free Spirit then will I teach c. Which is to be taken not only consequentially but also exclusively Then I will do
Thirdly therefore There is his coming at the last day to judg the World This is the coming indeed which is here intended by him and is now to be taken notice of by us as a grand and principal Article of our Christian Faith This is that which we find to be declared by the Angels at the very instant of his Ascension Acts. 1.11 This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Come and come in like manner that is as really as conspicuously as gloriously Therefore it is usually exprest in Scripture by the name of his appearing When Christ who is our life shall appear Col. 3.4 Who shall judg the quick and dead at his appearing 2 Tim. 4.2 To them that look for him he shall appear the second time c. in Heb. 9.28 This coming and appearing of Christ after this manner is very requisite upon a very good account As namely for the fulfilling af all the testimonies which are made to this purpose It is that which Christ promises to us here in this Text and it is scatered as I have shewn already in sundry other places of Scripture now therefore it must needs be so that the Scripture may not be broken Forasmuch as no tittle of God's word shall ever be abolished or diminished or fall to the ground Then it follows also from the condition of wicked men who must be reckoned withal and brought to judgment We see here in the World how men carry it by living as they list What wrong and injustice and oppression and violence there is amongst them What looseness and profaneness and wickedness and all manner of impieties Now these things will not always hold thus however men think they will do so There will a day of account come at last and Christ himself will therefore come to call men to to this account and it is very requisite he should do so God hath appointed a day in which he will judg the World in righteousness by that man whom he hath ordained that is to say by Jesus Christ as the Apostle Paul tells the men of Athens Acts 17.31 And therefore must this man come for the execution of this judgment thus ordained And then again also Christ will thus come for the accomplishment of his work of Redemption towards his Elect in the full effects and consequents of it That as he has redeemed their souls from sin so he may also redeem their bodies from corruption And as he is contracted already to them so he may further consummate and perfect his Marriage with them and as it is exprest afterwards in the Text which in its place we shall come unto that he may receive them and take them to himself These and the like considerations do enforce this second coming of Christ which is here signified to us This for the better amplifying of it to us is considerable in all the circumstances attending them First He will come visibly He will come so as to be seen Tha we had before hinted to us in the word appearing And it is sutable to some other places as Rev. 1.7 Behold he cometh with clouds and every eye shall see him even those that pierced him c. 2 Thef 1.7 The Lord Jesus shall be reveald from Heaven with his mighty Angels He shall come in state and he shall come in pomp and he shall come with great solemnity Jude ver 14. Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all Thousand thousands stood before him and ten thousand times ten thousand ministred unto him the Judgment was set and the Books were opened Dan. 7.10 Secondly He will come unexpectedly He will come when people do not think of him or are aware of his coming Come perhaps before they do some of them desire or wish for his coming Behold I come as a thief says he And therefore blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame And so 1 Thess 5.2.3 Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape The certain time of Christ's second coming is unknown to us Matth. 24.36 Of that day and hour knoweth no man no not the Angels in Heaven but my Father only Watch therefore for ye know not what hour your Lord doth come as it is accordingly enforced in the 42d verse of that Chapter Yet Thirdly He will come quickly too There 's that also signified in Scripture speaking of his coming In Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be And again in ver 20. to put it out of all doubt Surely I come quickly Here in the Text according to the Greek which is in the Original it is exprest in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do come as if he were come already So ready is he to come and as it were near at hand The Lord is at hand Phil. 4.4 And the Judg standeth before the door as it is Jam. 5.8 9. And thus we see t is coming of Christ both in the thing it self and in the circumstances of it The consideration of this Point is thus far useful to us First as it is matter of great comfort and encouragement to us in our present estate and condition here in the world That which is the scope of the Text should be the use of the Doctrine which the Text does exhibit to us Now we see what that is namely to chear and satisfy the hearts of the Disciples upon Christ's going away from them And so it should be likewise with our selves here in our pilgrimage and in our or phanage as I may so call it It is true that Christ is gone but he is not lost because he is gone cum ammo revertendi with a mind and purpose of reurning again which is matter and ground of very good satisfaction to us To part with our friends absolutely so as never to meet with them more that has some kind of irksomeness with it and we know not well how to digest it but when they promise us to return again to us we do then more easily dismiss them Why this now here is the case betwixt our Blessed Saviour and his Disciples and in them towards all his children He goes away so as to come again It is not a final farewel but only a temporary retirement and withdrawing of himself And that as we have heard before out of the fore going verse for our benefit and advantage that he may prepare a place for us This is the end of his departure The end for which And the end in which The end for which it is so order'd
to understand them and to know the meaning and intent of them that is to say for which cause and reason God is pleased to send and inflict them that so they may make a right use of them this they do not see which it concerns them to do To know the times and seasons thus namely in reference to God's judgments Thirdly The duties and engagement of the times it becomes us likewise to know these and it concerns us to study them to know what Israel ought to do as it is there exprest For there is a particular duty and carriage and behaviour and conversation which is proper to such a particular time which in another time is not so convenient Every thing is beautiful in its season as the Scripture tells us and that which may be a sin at one time it may be a duty at another according to the several circumstances and appurtenances which it may be clothed withal which it concerns all wise and prudent Christians to be advised of and lay to heart In Rom. 12.11 We find this advice given by the Apostle to the believing Romans and in them to all other Christians Not slothful in business fervent in spirit serving the Lord but according to some translations it is serving the time which is not to be understood by us of a base and unworthy complyance with the sins and corruptions of the time but of a careful and discreet consideration of the necessities and conditions of the time which are very much to sway and regulate those actions which are to be done by us This is to be supposed and taken for granted and laid for a rule That we may never do any thing which in its own nature is unlawful or against the word of God There 's no time for sin no not the least sin that is neither may we at all indulge our selves in it so as to frame our selves to it But for those things which are of a middle nature and in themselves consider'd indifferent there 's another account to be given of them and the time of performances here 's considerable as of very great influence both as to the honour and glory of God and as to the good and advantage of God's people And thus we have seen in what respect it may be pertinent for us to know the times and seasons whether in a natural sense or a civil sense or a spiritual sense and religious But the sense in which it is impertinent and whereof we now speak is suitable to the occasion of the Text and as we hinted before as to the time of mens particular deaths the change and alteration of affairs in Kingdoms or States the end and consummation of the world and the time of Christ's coming to judgment such times and seasons as these it is not for you to know that is it is not proper for you it is not your business nor belonging unto you Secret things belong unto the Lord our God but revealed things belong unto us and to our children for ever Deut. 30.20 Secondly It is not for you that is it is not profitable for you it is not your interest or advantage For men to know the times and seasons in this last sense as I have now explained it 's no way useful or beneficial to them neither is it any matter whether they know them and whether the time of their own particular end or of the end of the world It might please as a matter of speculation and so there are divers that busy themselves about it for the discovery of it but it cannot profit in a way of instruction neither does it tend to any true or real edification There 's no considerable advantage which can be thought to come by it nay indeed there is rather much of the contrary it is prejudicial and inconvenient Partly as it would be perplexing and distracting and partly as it would be apt to retard us and take men off from their duty and doing of such things as at present are required of them Thirdly It is not for you that is it is not possible for you it is not within your reach or compass or which you are able to attain unto The time and season of the end of the world and for Christ's coming to judgment it is not in your power to know nor comprehensible by you This agrees with that which follows in the close of the verse which we handled before where it is said that the Father hath put it in his own power and so out of the power of any other besides This agrees with that which our Saviour himself hath in another place likewise declared to this purpose in Mark 13.32 But of that day and hour knoweth no man no not the Angels in Heaven neither the Son but the Father Where there are three sorts of persons excluded from the knowledg of this time Men and Angels and the Son that is Christ himself The latter whereof especially seems to carry some difficulty with it which I shall briefly resolve how Christ who is said in another place to know all things Joh. 21.17 yet is said in this place not to know the day and hour of the last judgment And it is so much the more considerable forasmuch as it is he himself who is appointed to be the Judg as we have it in Acts 17.31 God hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordain'd This man is no other than Jesus Christ who is God and Man both Now that he who was to be the Judg should not know the time of the judgment seems to be a little incongruous and yet notwithstanding it is here intimated as if he did not know the day For the right explication we must consider in what sense this is spoken and we may reduce it to a threefold head First to the subject of this knowledg Secondly to the means of it Thirdly to the manner of it According to either of these he may be said to know it well First Take it as to the subject of this knowledg The Son knoweth not that day and hour But how consider'd namely not as the Son of God but as the Son of Man forasmuch as Christ doth sustain in himself both natures the Godhead and the Manhood therefore by a communication of properties what belongs but only to one nature it is attributed to the whole person As therefore Christ is said to dye not as he was God but as he was Man because the Manhood only is capable of mortality so Christ is said to be ignorant as he was the Son of Man not as he was the Son of God because the Manhood only is capable of ignorance And as he is said to know all things because he was God so on the other side not to know some things because he was Man And so some of the ancients carry it He that knew it as he was God and
the Word as he was Man he might be ignorant of it And this is one thing here considerable in order to this explication viz. the subject of this knowledg It was the same that knew or not knew it But the Son of God that knew it the Son of Man that knew it not The Second is the means or kinds of this knowledg The means whereby or the kinds according to which he is said to know it And that 's thus He knew it in his humanity but not by his humanity His humanity was not the principle of this his knowledg There 's a twofold knowledg considerable in Christ as Divines distinguish of Vision and of Action According to the former kind of knowledg namely the knowledg of vision so he knew the time of the last judgment But according to the latter knowledg namely the knowledg of action so as yet he did not know it namely so as to execute it and put it in practice Christ knew not the day of judgment in such a way and by such kind of helps as men do ordinarily attain to knowledg The Third is the manner of this knowledg Christ knew not the time of the last judgment we may take it oeconomically and by way of dispensation He knew it not so as now to reveal it or make it known for knowledg in Scripture is sometimes taken in such a sense as this is as 1 Cor. 2.2 I determined to know nothing amongst you c. The last is the time of his knowledg he knew it but he knew it not yet namely not then when he uttered those words till his resurrection and ascension For Christ as he was man was capable of improving in knowledg and so he did as we may see in Luke 2.52 And thus much for the explication of that passage which we meet withal in the Gospel wherein it is said of Christ that he knew not the day and hour of the latter judgment To return now to the Text it self which we have here before us It is not for you to know the times and seasons c. And here we may take notice of the persons which are excluded from this knowledg according to a threefold reduplication which is observable First in their Humane capacity It is not for you that is for you Men. Secondly in their Christian capacity It is not for you that is for you Believers Thirdly in their Ministerial capacity It is not for you that is for you Apostles Not as Men to know it by natural sagacity not as Christians to know it by supernatural illumination not as Apostles to know it by Divine inspiration or extraordinary revelation First It is not for you that is for you Men by the strength and power of reason or natural sagacity ye cannot know it so ye cannot find it out as the Preacher sometimes speaks by laying one thing by another to find out the account Eccl. 7.27 Reason is unable to dive into so great a depth as this is to wit the nature and quality of future times and seasons and more particularly which seems here to be related to the certain time of Christ's coming in his Kingdom And that because it is a thing which is lock'd up in the breast of God It is a path which no Fowl knoweth and which the Vulture's eye hath not seen seeing it is hid from the eyes of all living and kept close from the fowls of the air as Job speaks of heavenly wisdom in Job 28.7 21. Men may blunder and grope in the dark and make some kind of plausible guesses and conjectures at it according to their own several fancies and conceits and private imaginations but they can make no true judgment of it All the wit of man is not able to reach such a mystery nor to attain to the knowledg of it Though reason may pierce very far into the mysteries and secrets of nature and may be able to speak probably about it yet it cannot attain unto the depths and secrets of providence or predestination Secondly It is not for you that is for you Christians by supernatural illumination There are many things which are too high for reason which yet are not too high for Grace and which are not known by the light of nature which yet are known by the light of the Spirit yea but this which we now speak of it is not known by this neither The Spirit that searcheth all things even the deep things of God and accordingly reveals them to us so far forth as is convenient for us yet hath concealed this depth from us and reserved it to himself You have an unction from the holy One and know all things says the Apostle 1 Joh. 2.20 And again You need not that any one teach you but as the anointing teacheth you c. in verse 27. But these all things are all things requisite and necessary to be known by you especially in order to your Salvation whereof this is none Thirdly I is not for you that is for you Apostles by the means of Divine inspiration or extraordinary revelation As Christians have knowledg of more things than ordinary Men so Apostles had knowledg of more things than ordinary Christians and yet for all that they had not the knowledg of this neither did it become you to have even in their Ministerial and Apostolical capacity And therefore though they ask'd after it yet they were kept from it nay even St. Paul himself who had partaked of abundance of revelations and visions from the Lord as himself testifies had been caught up into the third Heaven and Paradise and heard unspeakable words which it is not lawful for a man to utter it is probable that he never was acquainted with this mystery What do we speak of the Apostles when-as it is above the knowledg of Angels as we have it in the place before cited out of the Gospel Which knoweth no man no not the very Angels in Heaven Thus in all these respects and according to all these capacities is this passage here made good unto us It is not for you to know the times or the seasons which the Father hath put into his own power Now the consideration of this Point for the use of it comes to this improvement which may be made of it First as it meets with mens vain curiosity and affectation in this particular There are a great many people in the world which do very much trouble both their own and other mens heads with such questions and enquiries as these are as to know the particular time and year of Christ's coming to judgment But this answer here of our Saviour which he makes to his Disciples puts them off from such kind of scrutinies and inquisitions for if it be not for you to know them then it is not for you to enquire or to desire to know them but to rest your selves satisfied in the present ignorance of them There are many other things besides
thou Simon Bar-jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven Flesh and blood is no revealer of Christ nor of the Mysteries which belong unto him And so 1 Cor. 2.14 The natural man receives not the things of the spirit for they are foolishness unto him neither can he know them because they are spiritually discerned And so in the place before cited 1 Cor. 2.8 Which none of the Princes of the world knew The Princes of the world who are they these are not as I conceive only those which are properly so call'd earthly Kings and Potentates and the like for but few of them had an hand in the actual crucifying of Christ but by the Princes of the world we are to understand rather the great Rabbies and Doctors of the world which were as it were Princes for learning and humane knowledg which did Dominari in Scholis The Scribes and Pharisees the Philosophers and Naturalists and the like these were Principes seculi hujus and which notwithstanding were wholly ignorant of Christ So that we see how men may much abound in worldly wisdom and yet fall short of Evangelical knowledg First Because this Mystery of the Gospel it is a thing which is meerly dependant upon the will and counsel of God himself that which has its sole ground work and foundation in the wisdom of God that cannot be discovered or discerned by the meer wit and wisdom of man now thus it is with the Doctrine of the Gospel and the way to Salvation by Christ it is a thing purely dependant upon Gods Wisdom and Decree for the accomplishment and revelation of it Hence it is said in Scripture to be the Wisdom of God in a mystery and the hidden Wisdom which God had before the world ordained to our glory 1 Cor. 2.7 Again it is said to be hid in God Eph. 3.9 that is in the secret of his own purpose and eternal counsel This makes it to be such as is beyond the reach not only of the wisest men in the world but likewise without particular revelation of the Angels themselves Secondly As it is hid in God so it is also hid by God and that of purpose oftentimes from those which are otherwise the wisest men in the world thus we have it in that acknowledgment of our Saviours Mat. 11.25 I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so O Father because it seemed good in thy sight God does think fitting sometimes in his infinite and unsearchable wisdom to conceal and hide from the great ones and Rabbies of the world those things as concerning Religion which yet he discovers to mean persons And so if we will we may apply the phrase in the Text in another sense than as yet we have taken it In the wisdom of God the world by wisdom knew not God namely by taking this Wisdom of God Oeconomicè as well as Objectivè God did so order it dispense it in his Providence and unsearchable Wisdom that the world by all their wisdom should not attain to the right knowledg of him Thirdly The world by the strength of natural wisdom is not able to know God in Christ in regard of the disproportion betwixt the faculty and the object the knowledg of Christ being of a far different and contrary nature and condition hereunto We know that no faculty can act beyond its own sphere nor reach an object which is above it self As bodily eyes cannot see spiritual substances no more can wit and natural sagacity be able to reach the knowledg of God in Christ which is an object transcendent unto it The improvement of this Point to our selves is not as some would make it to be from hence to cast a reproach and disparagement upon Wit and Parts and humane learning simply considered it is not in the sense of the times at least of many foolish people in them to cry down Schools and Colledges and Universities and such places of Learning and Education as these are nor to diminish or take off from those which are eminent in such kind of perfections humane wisdom and wit and skill in Philosophy and sagacity they are singular gifts and endowments which proceed from God himself and God does highly honour those persons whom he does bestow them upon for which reason we are to honour them also and whosoever speaks against them they speak evil of the things which they know not as the Apostle speaks It may be requisite for us therefore to consider the right sense and meaning of these things that we may not mistake There 's a threefold disparagement especially if so be I may call it a disparagement which we do justly and most deservedly cast upon humane learning and the wisdom of the world First Comparative and Exclusive we do disparage it and diminish from it so Humane learning if we compare it with Divine and worldly wisdom with the wisdom from above here it is as good as nothing a very poor and mean business For a man to know all kind of things in the world and in the mean time to be ignorant of Christ and those things which concern his soul this knowledg will in effect profit him nothing and he is but a very Ignoramus There 's no comparison to be made betwixt them we see how the Apostle himself sets it when he speaks to this point Phil. 3.8 I count all things says he but dung and dross for the excellency of the knowledg of Christ Jesus my Lord c. Saint Paul was a very learned man and that in the Mysteries of humane learning a great and deep Scholar yet when he compared his knowledg here with the knowledg of Christ and the Gospel here he set it at a very low rate and so indeed it was to be set and is so still to be by all others whatsoever Thus far now we disparage humane wisdom as we do dross by setting it below Gold not absolutely but only by comparison And that 's the first Explication Secondly We do disparage Humane wisdom Vt fundamentum superbiae carnalis confidentiae as a ground or argument of pride and boasting and carnal confidence wit and learning and parts and the wisdom of the world they are very noble and excellent qualifications but yet they are such as none have cause to be proud of or lifted up with whosoever they are There 's no man who has any of these things in the greatest measure that can be who has any reason to swell in himself for the enjoyment of them If he considers either how he comes by them which is only by gift or if he considers how easily he may lose them and may have them taken away from him or if he considers how they are such gifts as may be bestowed even upon enemies and wicked men these are enough to
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 particular We should do nothing against the truth but for the truth For a close and conclusion of all at this present time we may further look upon these words in their reflexion and as coming from the Apostle Paul who does not here stick or forbear to declare this present Truth to the Corinthians of the limitation of his own authority But as he was careful to acquaint them with the whole will and counsel of God so with this point of it amongst the rest There are many kind of persons in the world which think it no piece of prudence or good policy in them to acquaint people with such kind of points as do any thing seem to diminish from their power and authority but only such as may seem to extol and to advance it But the Apostle Paul here was of another mind he was not shy or afraid here to tell them of such a truth as did in a manner restrain him and qualifie his authority over them he tells them here plainly hat he could not do as well as what he could We can do nothing against the truth but for the truth This he did first out of his faithfulness and ingenuity towards them as one that did not seek himself but their good Those which make themselves their ends they still frame and accommodate their Ministry and the exercise of it only to their own advantage an for this purpose endeavour to keep the people in blindness and in ignorance and want of knowledg of what is truth But those who are faithful and aim at Gods glory are otherwise both affected and imployed Secondly He did it also for their encouragement that they might not be shy or afraid of him and of that severity which he was forced to use amongst them he therefore instructs them in the nature of it and does thereby qualifie and mollifie it unto them Thirdly He did it likewise for his own vindication and absolution that he might discharge himself of suspition amongst them who were ready especially from the suggestion of the false teachers amongst them to conceit as if he had some plot and design upon them to enslave them and to enthral them to himself now for this he deals plainly with them and tells them what he could do and what he could not that so if by chance we did swerve from his rule they might accordingly mind him of it This teaches us accordingly as we have occasion to do the same thing even to make this the end and scopeof all our performances and undertakings in the work of the Ministry that so thereby we may encourage Religion and advance it and promote it in the world and say from the goodness of our Principles prevailing an bearing sway in us as well as upon any other consideration We can do nothing against the truth but for the truth SERMON XXXVI Gal. 1.8 9. But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed As we said before so we say now again If any man preach any other Gospel unto you than that ye have received let him be accursed There have been seldom any great endeavours of good to the Church of God but there have been also at the same time attempts of the contrary mischief where the Goodman hath sown his wheat the evil one hath sown his tares and where the Ministers of Christ have been industrious in the preaching and propagating of the Truth there the ministers of Satan have been as diligent in the scattering and spreading of error so that as the Son of Go was manifested to destroy the works of the Devil so the sons of the Devil are manifested to destroy what in them lies the works of God It was thus at this time now in the Church of Galatia to which the Apostle Paul here writes They had been called into the Grace of Christ and has the Gospel preached unto them by himself and some other of the Apostles and now there were some that troubled them and would pervert this Gospel amongst them as is signified to us in the seventh Verse of this Chapter I marvel that ye are so soon removed from him that 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 And because that this is a business which requires some kind of slightand craftiness for the accomplishment of it therefore these deceitful workers are not wanting to themselves in any thing which might tend or conduce hereunto Amongst other tricks and shifts which are devised and used by them this was none of the least to pretend Magna nomina great Names and Persons and Authority for the countenancing of their corrupt Opinions which they obtruded upon the people wherein they do not only presume upon some of the Apostles James Peter and John but even likewise upon the Angels themselves as having received instruction from them Now here in this Text which we have in hand does the Apostle make reply and take off such Objections as these were andmakes them to be of no account with them But though we or an angel from heaven c. THe Text it self is a Protestation made by the Apostle Paul to the Galatians against seducers and false teachers amongst them which for our better handling of it is considerable of us two manner of ways First In the simple Proposition Secondly In the Emphatical Repetition The simple Proposition of it that we have laid down in the first of these Verses the 8th Though we c. The Emphatical repetition in the latter viz. the ninth As we said before c. We begin with the simple Proposition of it But though we c. wherein again we have two Branches more First the miscarriage supposed Secondly The caution or denunciation of punishment inferred upon it The miscarriage supposed Though we or an Angel from Heaven preach c. The caution or punishment inferred Let him be accursed For the first namely the miscarriage we have again two Particulars further First The Persons mentioned We or an Angel from Heaven Secondly The evil or crime it self fastened upon them Preach any other Gospel c. First To speak of the former We or an Angel from Heaven This is not to be taken as probable as a thing likely to be so indeed but only per impossibilem hypothesin by way of supposition and putting of a case where the scope is rather to be attended than the words themselves for the promoting of the Apostles design In which expression there are two sorts of persons excluded from being hearkened to and imbraced in point of error whether men or Angels Though we yea to rise higher Though even an Angel from Heaven it self From both together we may take notice of these two Particulars as hinted to us First Not Persons of the greatest interest
Secondly Not persons of the greatest perfections neither of these might bear sway for the leaing from the truth First Not persons of the greatest interest Though we Paul himself and other Ministers and Apostles he would not have them to be heeded in this respect We who have this relation to you as your Pastors and Teachers we whom at present you do so esteem of and who are so dear unto you let neither our relation to you nor your affection to us prevail with you in this particular This is a Point very considerable we know how very much interest does for the most part bear sway against Truth and how many out of respect and affection and partiality and terms of compliance do oftentimes degenerate into strange and pernicious tenets now the Apostle would not have this to be so with these Galatians in any hand that they should be carried away with sinister affection but overlook it and neglect it in such a matter as this was And so indeed it is fitting to be we should not by the best and dearest friends which we have in the world be perswaded to the prejudice of the Gospel or the deserting of the Truth of Christ As God gave it in charge to his people under the Law Deut. 13.6 Though thy friend which is as thine own soul entice thee saying Let us go and serve other gods thou shalt not consent unto him nor hearken unto him c. Friends are no friends there where they go about to divide us from the great friend of all but in such cases as these are to be rejected Solum pietatis genus est in hae re esse crudelem as St. Jerome speaks tothis purpose Therefore though we which are of that account and esteem with you should endeavour it do not permit it Yea further we for our number as it is a note of plurality it is not though I but though we I with many more besides joined with me I and all the Apostles together though we should do it yet let us not prevail in such a thing as this Thou shalt not follow a multitude to do evil no nor to think evil neither We should not pin our judgments upon the multitude nor be of that Religion which the most are in the world that is to say because they are so but go upon other Principles in that profession which we take up to our selves In all which good counsel of the Apostle which he here gives to the Galatians we may in a special manner take notice of his sincerity and ingenuity of disposition in that he would not have so much as himself to be regarded or taken into consideraon to the prejudice or disadvantage of the Gospel Therefore he says not only though they but though we our selves There are many which sometimes would not like it that others should be hearkened to in any sinister opinion but yet they could like it well for themselves and such as they are their own party and interest and government no but says the Apostle Though even we c. St. Paul he does not only own himself in such a case as this was as preferring the Gospel of Christ before his own credit and esteem and not caring what became of this so that might flourish Quod per ipfum dicebatur melius erat quam ipse per quem dicebatur as Austin well observes That which was sai by him being of more worth than he that said it And herein giving a good example to all others besides There are many which are so far addicted to themselves and to their own reputation as that they care not for their own advantage in that respect to forfeit even truth it self and whatever may savour of it do but come home to them a little in that which crosses their corrupt opinion which is their truest self they cannot endure it but this they learn not from this vessel of Election the Apostle Paul who desired himself rather to be accurst than that this Gospel should be any thing impaired by his Preaching or Ministry If God says he should so far leave us and give us up to the vanity and corruption of our own hearts as that we should depart from the truth formerly delivered by us and should preach another Gospel unto you let even our selves in this case be Anathema and separate from Christ That 's the first part of the Disjunction as it refers to persons of greatest interest Though we that is I Paul and the rest of the Apostles with me The second is as it relates to persons of greatest Perfections Or an Angel from heaven This carries it a little higher and further than that before and signifies thus much unto us That no Eminency and Perfection whatsoever is to prevail or to be regarded against the Truth The Apostle one would have thought had said enough when he had said Though we yea and enough too as to this present head whereof we now speak concerning the abundance of all sorts of perfections for what were they which were wanting in him and the rest of his brethren but yet to make it so much the more full and compleat indeed he makes hold with the blessed Angels themselves to borrow an expression from them as conducing to his purpose not thinking those glorious Creatures too good to lend their names to the honour and glory of their Maker and the advancement of the Gospel of Christ though an Angel from heaven In which phrase or manner of speech there are three several kinds of Perfections which seem to be excluded in this business First The Perfection of Parts and Understanding Seconly The Perfection of Grace and Sanctification Thirdly The Perfection of Employment or manner of Dispensation First The Perfection of Parts and Understanding and natural Abilities The Angels they are eminent for these being knowing and intelligent Creatures of quick and nimble apprehensions of deep reaches of perspicacious understandings but yet even these such as they are are not to be heeded or attended in this matter The greatest Learning is not to be heard to the disparagement of Truth we had not need in these days in which we live to speak much either against Learning or Learned men but yet this we must needs say that these are to be of no sway with us for the undermining of the Gospel neither are we so far to be tyed or addicted to them asthat for their sake we should give way to Error and Heretical Doctrine Indeed there is a respect to be had to such persons as those are who are noted for their gifts in that kind so as not easily to cast them off or to depart from them Forasmuch as they do commonly hit right and it is in their way and profession therefore we do upon very good grounds unless there be just cause to the contrary hearken to them especially where there is a fuller consent and accordance of them It was a bold and a confident speech
of him that said Omnes patres sic ego non sic Abailardus by name All the Fathers say so and I say No. This selfishness and peremptoriness and conceitedness does not become Christians who are to be of a more modest temper in this Office and to suspect themselves rather than other men at least for the generality of them but yet for all that are they not neither to be born down by these against the plain Truths of the Scriptures and the experiences of a gracious heart but to hold out in the profession of the faith against the greatest Wits and Learning and Scholars in the world especially if we shall consider this in our selves That 's the first thing excluded in this passage and expression to wit the perfection of Parts and Understanding and natural Abilities though of an Angel himself The second is the perfection of Grace and Spiritual endowments that ye have in the Additional expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus de Coelo id est Angelus sanctus as Cajetan well from heaven an Angel from heaven that is an holy or heavenly Angel by taking it denominative Indeed if we speak strictly even the Devil himself is an Angel and an Angel from Heaven too Angelus è Coelo but it is è Coelo lapsus not è coelo missus an Angel fallen from heaven not an Angel sent from it or from it in a way of distance not in a way of derivation sent from it in a way of punishment not in a way of dispensation as having no lot or share or part at all now in it How art thou fallen from heaven O Lucifer son of the morning Isa 14.12 And I beheld Satan as lightening fall from heaven Luk. 10.18 The Angels which kept not their principality or first estate but left their own habitation reserved in chains of darkness c. Jude ver 9. But this does not come home to the Text which is to be taken of an Angel of light a glorious Angel which was very proper to be instanced in here by St. Paul forasmuch as he elsewhere tells us That Satan transforms himself into such a kind of Angel and his Ministers also like him into the Ministers of righteousness whose end shall therefore be according to their works 2 Cor. 11.14 15. We might add here one thing more an Angel from heaven not really but according to imagination whether of himself or others which only makes himself as an Angel or whom others take to be so with him c. such an one as this is cashiered And so now it will serve a little further to illustrate this Point unto us for if we speak but of natural Abilities and Qualifications the Endowments of Reason and Knowledg and Understanding here the Devils and evil Angels may come in as well for a share as any other and it may be you would easily grant that we should not hearken to such as these If the Devils and all the Angels from Hell with all their knowledg whether natural or acquisite in them should impose a new Gospel upon you you would think you should not give heed unto them well but what now o you think of the good Angels the Angels from Heaven The Apostle here resolves it no not they neither if we could suppose or imagine they might endeavour it they should not obtain it So that here now there is another collection and conclusion which we toucht not before and that is this That the greatest holiness is not to be made a patron of Error as learning may not prevail against the Truth so neither Grace in the abuse and misimprovement of it An Angel from Heaven Heaven in the proper notion of it does denote holiness and Grace though carnal persons do not for the most part so look upon it but have other conceits and apprehensions of it differing therefrom yet so it is and so also it does as I said here in this place Yet this grace or holiness whatever or in whomsoever it be may not bedrawn to the perverting of the Gospel There is a great respect to be had to godly men and it is not safe for any easily to withdraw from the common vote and consent of them in matters of Religion the more shame for those that do it because every one is best to be believed in his own art and way and profession and God does not usually leave them But yet for all that we may not build our faith upon these neither Because all that godly men say does not proceed from godliness in them but sometimes from another principle which with Grace is most agreeable to them We may therefore join these two both together of Learning and Goliness and both as insufficient to pervert us an to draw us from the Truth which is very well resolv'd by a grave and ancient Author tothis purpose Tertullian by name in his Book de prascriptionibus adversus Haereticos Quid ergo says he si Episcopus si Diaconus si Doctor si etiam Martyr lapsus a regulâ fuerit ideo haereses veritatem videbuntur obtinere What then says he though a Bishop though a Minister though a Doctor though a Martyr should swerve from the right rule shall therefore Heresies presently hereupon go for truth Ex personis probamus fidem an ex fide personas Do we from the persons judg of the Doctrine or from the Doctrine of the persons And again a little after in the same place Avolent quantum volent paleae levis sidei c. Let the chaff of light belief fly whither it will being blown about with every temptation but from thence there shall be so much the purer grain laid up in the Barn of the Lord so little efficacy did he give to mens persons for the drawing into Grace And yet this which should make us so much the more heedful of it is an occasion which the Devil does oftentimes make very great use of for the effecting of his own designs he takes advantage of the reputed goodness and holiness of such and such persons to wind others into such and such labyrinths whether of opinion or practise Are not such men of such a judgment Do not such men do thus and thus and why should you then stand out against it The Apostle Paul does here in one word sweep this away whiles he excludes not only himself and the rest of the Apostles from this priviledg but which is more even the Angels in Heaven whereby he would signifie thus much unto us that the sureness of their standing and abidingand perseveringin Grace is more questionable than the Truth of the Gospel and though neither of them in good earnest be possible either one or t'other yet of the two it is far more easie and likely that the good Angels should leave their habitation and fall away into the condition of Devils than that the Gospel of Christ should be nullified and degenerate into error God being more
ingaged to this for its defence and preservation than he is to them The one being but his creatures but the other being as it were a part of himself So then that 's now the second thing excluded as to this business to wit the perfections of grace and spiritual endowments The Third is the perfection of imployment or manner of dispensation An Angel from Heaven that is an Angel as coming from heaven and pretending to Divine Inspiration And so there is this in it That the highest Revelations are not to be named or heard against the Scriptures The word of God as it is delivered to us from the mouths and pens of the Prophets and Apostles of Christ is to be of more account and esteem with us than as if an Angel should come down from Heaven with an errand or message to us Though an Angel from Heaven This is clear from that which the Apostle Peter has to this purpose 2 Pet. 1.18 19. Where there seems to be a comparison made betwixt Scripture and Revelation and the pre-eminence given to Scripture The voice which came from Heaven we heard when we were with him in the holy mount We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of prophecy it is more sure than the voice from Heaven And if than a voice from Heaven indeed How much more then surer than a pretended How must all imaginary Revelations upon this account now fall to the ground and come to nought If an Angel from heaven may not be believed in contradiction to the Scripture and written Word How much less may any other besides of inferior rank or imployment And what cause have we then to keep close to this infallible rule which through Gods goodness is left unto us yea and as the Beraeans sometimes did in Act. 17.11 Search the Scriptures daily to see whether those things are so which are spoken even by Paul himself or if there be any other Minister besides superiour unto him So much for that first particular viz. The persons mentioned We or an angel from Heaven The second is the miscarriage which by supposition is fastened upon them and that is in these words Preach any other Gospel unto you than that which we have preached unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Apostle does not only take care of Preaching the Truth himself but falls upon all such as should vary from that which he had preached not allowing any liberty to them in this particular lest hereby he should even destroy the thingswhich he had built This it was not a part of selfishness but zâ—â— in him there being a great deal of danger 〈◊〉 indulgence given in this kind we cannot dâ—â—â—d truth and tolerate error both at once especially such as that error it self may be for the nature of it That which carries in it sometimes a shew of charity and ingenuous condescension i indeed nothing else but treachery and betraying the Doctrine of Christ which is committed unto us Indeed in some points and cases that rule and practice of the Apostle Paul to the Philippians is very good If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 But in others it will not hold because God has revealed it already and it is mens perversness that keeps them off from closing with it In matters of greater consequence and in matters of clearer evidence there is no permission of men to enjoy their own sense because here it is not want of power but want of will that makes them to stand out whiles they shut their eyes upon that light which is tendered to them that they may the freer enjoy their lusts And for those cases in which some indulgence and freedom is to be granted as in lighter and smaller matters and which are not so clear yet there is a great respect to be had to the Principles whereupon this is granted which if they shall be otherwise than warrantable it will hereupon appear to be inordinate As first That it be not out of an indifferency and neutrality in Religion There are many which are ready sometimes to give to others a liberty of judgment and likewise of practise because they think it is no great matter what opinion any man 's of or what way any man 's in Out of Atheism and Profaneness of spirit like Gallio which care for none of these things think that a man may be saved in any Religion whatsoever that is in no Religion at all Secondly That it proceed not neither from corruption and carnal policy Thus ye shall have many sometimes which will allow others their opinions that so they may with the better quietness enjoy their own Bear with me and I 'le with you letme alone in mine errors and I 'le pardon you for yours which cry up charity and tenderness and condescension and such things as these that so they may the better lye hid and run away with their own heterodoxy an unsoundness untouch't and unexamined This is naught for the Principle though perhaps upon better reasons there might be ground for the thing it self which it is applied unto But so much by the way for that In this passage of the Apostles there are divers steps or gradations pertinently observable of us for our instruction First That the Apostle lays this grievous and heavy Censure not so much upon the judgment or opinion simply considered or privately injoy'd butupon the vent and discovery and communication of it in Preaching If we or an angel shall preach c. There 's an Emphasis in the Conveyance Preaching it is the divulging of an opinion and making it known yea not only so but the spreading of it and scattering it and diffusing of it abroad Now this as to matter of error and false Doctrine is gross and intolerable The Spirit of God in Scripture does not allow men to think that which is amiss or to be of a corrupt judgment themselves but when they will moreover discover it and impart it and convey it to others here it does especially restrain them and lay a severe penalty upon them Thus likewise in some other places as 1 Tim. 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the Doctrine which is according to godliness He is proud knowing nothing c. Teach otherwise and consent not or come not off in his Teaching as the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different teaching from the Apostls of Christ is justly censured by the Apostle Paul And so again Tit. 1.10 11. There are many unruly and vain talkers and deceivers especially they of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouths must be stop't who subvert whole houses teaching
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
which accordingly may be appliedby us to this present Verse here before us which is the Sum as it were and Reversion of that which went before and has been hitherto handled by us Wherein the Apostles going over the same thing once again was not frivolous or superfluous in him but to very good purpose There are three things especially which are pertinently considerable in it First His confidence and firm perswasion of the Truth which he had taught and delivered It is a sign he was no Sceptick in his Religion nor yet in his Ministry but was well assured of that which he both belived and imbraced himself as also preacht and commended to others Those things whichmen are doubtful of they think it is enough to speak but once and hardly that It sticks for the most part in their teeth and comes difficultly from them they do but whisper it or lisp it out as well as they can but where they are certain here they are more free and bold in the uttering of it And so it was here with St. Paul he was confident and therefore he stuck not again to repeat it And we see from hence what it becomes every one else to be upon the like occasion Those which are Preachers and Teachers of others they had need to be well assured of the Truth of that which they preach and vent in their Ministry not to speak things at random or at a venture they care not how but deliberately and upon grounds of confidence First Because they deal in matters of great importance and the highest concernment As it is in the affairs of the world where men speak upon life and death they had need to be sure what they speak forasmuch as otherwise their miscarriage will be such as is irrecoverable Even so it is likewise in these spiritual matters and the subjects of the Ministerial Dispensations because they are such as concern mens souls and their well or ill being to all eternity therefore we had need so much the rather to take heed what we say To say no more than we are able to prove and make good if we should be questioned about it especially if we shall add the threatnings which they join with it as here Let him be accurst He that curses another for not being of his opinion had need to be sure of that opinion Secondly Because there are many more whose judgments do depend upon it If a Minister or Preacher mistake many others mistake with him It is not a single miscarriage but a multiplied for which cause it concerns him to have good ground for that which comes from him For if the blind lead the blind they shall loth fall into the ditch as our Saviour himself has told us Thirdly For the better inforcing of the Truth and Doctrine it self The confidence of the Preacher stirs up belief in the Hearer and makes him so much the more ready to assent to the things which are propounded As we see Agrippa to Paul Almost thou perswadest me to be a Christian Perswaded him how did he so namely from that confidence and resolution which he did discern to be in him Whereas now on the other side as he that asks coldly we use to say teaches to deny so he that teaches coldly he does in like manner teach to mistrust and makes men to call in question the truth of that which is taught by him This the Apostle Paul here in this Scripture did not do but the contrary by that confidence which he exprest in himself Indeed this Point which we are now upon it both may be and often s abused by some kind of persons for we shall find by daily experience that there are none which are more confident than those which are most ignorant Truth it is for the most part modest and ready to suspect it self whereas error is bold and dark There are some kind of people in the world which are as stiff and resolute and peremptory in the assents of their private fancies and the imaginations of their own brain as if they were Divine Oracles and the very Articles of Faith it self neither Paul nor an Angel from Heaven could take them off from them The Devil the God of this world does two things with them first blinds their eyes from seeing the truth and their ears from hearing the errors and mistakes about it But what shall we now commend or imitate such a confidence as this no in no hand at all Neither is this that which was here observable in the Apostle this confidence of his it was of another strain and tincture which was in it It was not a confidence of presumption but a confidence of well grounded knowledg It was not a confidence of fancy or conceit but a confidence of assurance He knew and understood what he said and because he did so was therefore confident about it He that heareth speaketh constantly Prov. 21.28 And this Confidence is such as is commendable in any other besides when first of all we labour to be satisfied and well-grounded in the Truths of Religion and then keep our selves to them and stand stiffly and resolutely upon them in this case we should not cast away our Confidence which hath great recompence of reward as it is Heb. 10.35 Whether private Christians or Ministers private Christians as concerns the imbracing of the Truth and Ministers as concerns the spreading of it we should both of us so order our selves in this business as that nothing may be able to unsettle us or divert us from that which we have undertaken or discourage us in the prosecution of it For though some as I said are confident causelesly yet it is not so therefore with all There is a great deal of difference in reality between a presumptuous confidence and a rational as between one which is asleep and which is awake Both persons seem alike assured but in the thing there 's a wide distance betwixt them even so it is here But that 's the first Particular here considerable namely the Apostles confidence he was well perswaded of what he delivered The second is the Apostles zeal in the cause and truth of Christ There was a great deal of earnestness which was here exprest by him not only in the expression which he used in the simple Proposition Though we or an angel from heaven mentioned in the eighth verse but also in the additional repetition of it here again in the ninth verse What we said before c. that which men often speak of and repeat their affection is much in it and that which mens affection is much in they can never have done with it and so it was here with this blessed Apostle and holy man of God his heart it was very much raised and transported now in him when he considered how the Truth of God was now in danger to be impair'd on the one side and when he considered how the people of God were now in danger
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
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
think to escape neither And therefore ye may again take notice of it that it is not only said Besides what we have Preached but what ye have received The receiver is as bad as the thief in this particular And as it is a cursed thing to scatter Error so it is as cursed a thing to take it up and carry it home and keep it by us or nourish it with us which therefore we should now all be perswaded in the fear of God to avoid and shun what we can It is a Caution and Admonition which is not needless to us or superfluous but very necessary and seasonable especially in these days wherein we live wherein so many and never more Errors abounded than now there do to take heed and look to our selves that we be not seduced and led away with them especially in those points which are of so great concernment to us The Authority of the Scriptures The Corruption of Nature The necessity of Regeneration The freeness of Gods Grace in Conversion The Perseverance of the Saints and the like Points which have again and again been inculcated to us and from time to time through several hands delivered unto us which therefore it concerns us to hold and keep our selves to as much as we can Especially you of this City that I may bring it a little nearer to you it behoves you especially above all other places of the Nation to be mindful of this Admonition as those who have been made partakers of the Truth in a more large and ample manner than any other else besides you cannot pretend the want of Preachers as having had more in this kind than any other City in the world not only us but Angels from Heaven as I may so express it which have come to you from all quarters and dispenst the Gospel unto you in the clearness and pureness of it yea and you have received it too which is somewhat more that is welcom'd it and imbraced it and given entertainment to it and exprest your affections to those who have been the Ministers of it both in former times and of late For which cause there are great ingagements upon you to stick close unto it and not to suffer your selves by any means to be taken off from it but earnestly to contend for that faith which hath been once delivered unto you It is a dangerous thing movere terminos to remove the bounds whether in civil affairs or in spiritual but in spiritual especially Here the Apostles rule elsewhere is seasonable for us To hold fast the form of sound words c. to keep that good thing which is committed unto us and to stand fast inone spirit with one mind and to strive together for the faith of the Gospel Gregory Nazianzene tells us of Constantine that when he drew near to his end of the three things which troubled his spirit this was one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had made an innovation in Religion and the Doctrine of Christ The same will likewise any other which shall in like manner be guilty of it when they come duly to reflect upon it Let us for our parts be careful to maintain the Truth which for a recompence will maintain us and let us take heed of all such Doctrines and ways which are opposite and contrary hereunto Especially which now in these days do so much prevail and take place amongst us Socinianism Pelagianism Antinomianism Libertinism and the like And especially which is fittest to take in all the rest into it Popery and the abominations of Rome Le ts us take heed of that we may perhaps be secure in this matter and think we are now least in danger of this of all others but we are not for all that and our danger is the greater for our security the mystery of iniquity works and works now and all other Errors besides they do but usher and lead on to this and make way for it if we be not the more wary and watchful over our selves The Devil knows how to go backward that he may fetch the greater leap and have us at the long run and it is wisdom for us not to be ignorant of his devices This being the great design and project which he does now lay to himself for the undermining of poor souls I shall for this purpose and all other but refer you to what hath been formerly delivered unto you which you have heard and learnt and received and had confirmed amongst you from the mouths and pens of your forefathers and Blood of the Martyrs and conclude here as I began in the words of the Apostle Paul in this present Text Though we or an Angel from Heaven preach any other Gospel to you than what we have preached unto you let him be accursed As we said before so c. SERMON XXXVII Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not known that the Goodness of God leadeth thee to repentance It is a part of the Corruption of Nature and of the misery of Man through his fall to make his remedy to be his poyson and that which should be the greatest restraint and prohibition to him from sin to make it the greatest argument and enconragement to him for it namely the grace and goodness and patience and long-suffering of God This is that which the Apostle Paul does in a special manner meet withal and fall upon in this present Scripture where having in the foregoing Chapter inveighed agains the sins of the Gentiles and the compliance of others with them occasionally from Gods goodness to them doeshere in this particular Text which we have now before us set himself with a great deal of vehemency against this distemper and as it were taking them out man by man does expostulate it and reason it with them in the former part of this present Chapter for divers and sundry verses together Our business at present is with the fourth verse of it which is more full and close than all the rest Despisest thou the riches of his goodness and forbearance and long-suffering c. IN the Text it self there are two General Parts considerable First The simple Expostulation And secondly The aggravating Amplification The simple Expostulation that ye have in these words Despisest thou the riches of his goodness c. The aggravating Amplification in those Not knowing c. We begin with the former viz. The simple Expostulation Despisest thou c. Wherein again we have three Particulars more First The carriage and behaviour of God towards wicked and worldly men and that is much patience and indulgence and kindness to them The riches of c. Secondly The miscarriage and unanswerable returns of wicked men back again to God and that is in much frowardness and perversness and contempt they despise this his Goodness to them Thirdly The accountableness in which they stand to God for this miscarriage of theirs Doest thou despise