There are many devices in the heart of man The Second is the Qualification of this Propostion or the Check as I may so call it which is put upon it in these words Nevertheless the counsel of the Lord that shall stand Wherein again two Branches more First The simple Assertion Secondly The Additional Opposition The Simple Assertion that is in these words The counsel of the Lord that shall stand The Additional Opposition or Correction that is in the word Nevertheless We begin with the former viz. The Simple Assertion The counsel of the Lord that shall stand The Counsel of God in Scripture as before the Devices of Man does admit of a Double Acception and Interpretation in which it is taken Either First For the Word and Truth of God Or Secondly For the Purpose and Decree of God Now according to either of these Notions does it hold good that God's Counsel shall stand And that also as pertinent to this Scripture First For God's Word and Truth This is sometimes called his counsel Act. 20.27 I have not shunned to declare unto you the whole counsel of God says St. Paul to the Ephesians And Luk. 7.30 The Pharisees and Lawyers rejected the counsel of God against themselves where the same word also is used and that likewise to the same effect as applyed to God's Word and Truth which is called his Counsel as depending much upon his Counsel for the discovery and manifestation of it As Ephes 3.9 10 11. speaking concerning the Gospel The Mystery which from the beginning of the World hath been hid in God but now made known by the Church According to the Eternal Purpose which he Purposed in himself This Counsel of God taken for his Doctrine and Truth it shall be sure to stand and that in Opposition to all the Fansies and Devices of men which labor to obscure and pervert it Veritas magna est prevalebit The Truth is great and so shall prevail as it is commonly declared Heaven and Earth shall pass away but not one Jot or Tittle of God Word shall pass away The Reason of it is this because it is an Emanation of himself As God himself is so is his Word All flesh is grass and all the glory thereof is as the flower of the field The grass withereth and the flower thereof fadeth away but the Word of the Lord endureth for ever And this is the Word which by the Gospel is Preached unto you says the Apostle Peter in 2 Pet. 1.24 25. And so the Apostle Paul to the like purpose 2 Cor. 1.18 As God is true our word towards you was not yea and nay but in him was yea For all the Promises of God in Him i.e. in Christ are yea and Amen c. Therefore let us stand for this Truth and hold to it all that may be which the more we stand by it the more it will stand by us yea and make us our selves to stand at another Day Humane Error it shall fall before Divine Truth as Dagan sometime before the Ark. And so it needs must in regard of the different basis and Foundation on which each of them stand Look what difference there is betwixt God Himself and man the same difference is there also betwixt mans Conceits and Devices and betwixt Gods own Counsels and Discoveries which should teach us therefore to hearken unto these rather than unto them And so for Gods Doctrinal Counsel and that Truth which he propounds to be beleived So for his Praeceptive Counsel likewise and that Law which he propounds to be obeyed This may be referred to this Head also of the Counsel of his Word and has the Name given unto it As Prov. 1.25 Ye have set at naught all my Counsel and would have none of my Reproof And so Jer. 23.22 If they had stood in my Counsel In his Counsel that is in his Commandments As God will make good the Counsel of his Truth against mens Errors and Corrupt Devices So he will make good also the Counsel of his Commands against mens Lusts and Corrupt Practises And thus much for his Counsel in the First Notion as it may be taken for the Counsel of his Word either in its Propositions or Injunctions either of which are in Scripture called his Counsel and said also to stand The next and which I conceive is more agreeable to the Scope of the Text which therefore I will insist upon though the other is not to be excluded is the Counsel of Gods Purpose and Decree and which most usually and commonly is exprest by this Appellation The Counsel of his Will as it is called in Eph. 1.11 This especially is sure to stand indeed And so the Scripture does signifie to us in sundry places of it as to instance in one or two amongst the rest Thus Psal 33.12 The Counsel of the Lord stands for ever the thoughts of his heart to all Generations Esai 46.10 11. My Counsel shall stand and I will fulfill all my Pleasure I have spoken it I will also bring it to pass I have purposed it I will also do it In Job 23.13 He is in one mind who can turn him And what his soul desireth even that he doth And Psal 115.3 Our God is in Heaven he hath done whatsoever he pleased And again in Psal 135.6 Whatsoever the Lord pleased that he hath done in Heaven and in Earth in the Seas and in all deep places Thus is the Scripture sufficiently pregnant in the Assertion of this Point before us This is a General Truth and may be extended to two Particular Heads Either First As to matter of Predestination and the Concernments of the Life to come Or else Secondly As to matter of Providence and the Transactions of this Life Present If we take it in either of these References The Point holds good as a clear and undenyable Truth That the Counsel of the Lord shall stand First In matter of Predestination Gods Counsel it shall stand here in Rom. 9.11 That the Purpose of God according to Election might stand And 2 Tim. 1.19 The foundation of the Lord standeth sure having this Seal The Lord knows them that are his Ephes 2.11 In whom also we have obtained an Inheritance being Predestinated according to the Purpose of him that worketh all things after the Counsell of his own Will In Rom. 11.7 The Election hath obtained it and the rest were blinded This is a Point which I shall not stand long upon at this time as being not the main drift of the Text although it be not excluded neither yet I cannot but give an hint of it It is that which we should hold fast and keep close to notwithstanding the many Devices which are in the heart of man to frustrate it and bring it to nothing We should cherish it as our great Comfort and Support in Spiritual Desertion and the many faylings which are in our selves whilst bewayled and striven against our uncertainty and infirmity and
Reconciliation committed unto them For them therefore at any time to do any thing against this Truth it were very irregular and unnatural Thirdly This Evangelical Truth it is that also which is most in Gods own heart and affection There 's no Truth which he desires more to extol or advance in the world or which he is so tender and careful of as he is of this and therefore to do any thing against this were a matter of highest indignity and prosumption so that it holds good in all particulars Now that as we must do nothing against any Truth indefinitely so not against the Truth of the Gospel more especially we may not do any thing either against this Truth at all But here it may be haply demanded as pertinent to this present Discourse When and in what respect are we said to do any thing against the Truth I answer this is or may be done divers manner of ways by us First more grosly and directly by the teaching and spreading of error when any do deliver such Doctrines as are contrary to the Word of God and the Rule of Faith which is therein propounded they do then act against the Truth in a more especial manner If any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and the Doctrine which is according to Godliness as it is in 1 Tim. 6.3 5. such an one is reckoned amongst those which are destitute of truth and as destitute of truth and as opposire to it To set up errour is to deject and pull down Truth Secondly We act against the Truth when we do any way hinder or retard the progress and propagation of it when we suffer not the Word of God to run or to have free course and be glorified which seems to be laid to the charge of unreasonable and wicked men 2 Thes 3.12 When we shall be any way guilty in this particular we shall herein be guilty of opposing the Truth and that whether we stop it as to others or else to our selves Thirdly By perverting of the Truth and abusing it to a contrary purpose and intent As when men shall make the Truths of God by a wresting and straining of them to be subservient to their own lusts they do thus far act against the Truth Thus the Apostle Peter complains of some in his time who being unlearned and unstable wrested the Epistles of Paul and other parts of holy Scripture even to their own destruction and perdition 2 Pet. 3.16 And what he complain'd of then is that also which may still be found frequent in many persons even to this present day In these ways and such as these which may be refer'd and reduced unto them may we be said to oppose the Truth Now it concerns all those who do any way profess themselves Christians and especially which are the Ministers of Christ to be wary how they be any way faulty in this regard to have this sentence here of the Apostles not only often and frequently in their mouths but really and deeply in their hearts We can do nothing against the Truth And that especially considering the great hazard and danger of doing so there 's none which do any thing against the Truth in the least kind that is but they are obnoxious to a great deal of mischief for such a miscarriage As namely first of all the having of Truth it self taken away from them God infatuates and blinds them more and takes away those remainders of Truth which are yet abiding in them when as they presume to act against it Those that receive not the love of the Truth that they might be saved God sends them strong delusions that they should believe a lye that they all might be damned that believed not the truth but had pleasure in unrighteousness as it is in 2 Thes 2.11 12. Secondly The giving up to strange and enormous practices when men do that which is destructive of Truth God does many times withdraw his restraining Grace from them and suffer them to fall into very vile and fearful lusts As it is noted of the Gentiles That because they retained not God in their knowledg nor liked not to do so therefore God gave them over to a reprobate mind to do those things which are not convenient Being filled with all unrighteousness fornication wickedness c. as the Apostle expresses it in Rom. 1.28 29. Thirdly The following with many outward and temporal calamities this is a consequent of the departing from Truth and of opposing and acting against it The Truth it does very much secure those places and persons which maintain it and are faithful to it but those which prove opposers of it and adversaries to it they do oftentimes find the hand of God going out in revenge upon them so dangerous a thing is it to be guilty in this particular of doing any thing against the Truth And for which cause we should take heed of doing it But yet we have not as I conceive attained to the full sense and scope of this expression here before us there is somewhat yet further intended in it than as hitherto we have spoken unto when as the Apostle here says We can do nothing against the Truth and that is by taking Truth not only notionally and as limited to Doctrine and matter of judgment and opinion but also moreover as taken Practically and as extended to matter of life and conversation The Truth in the language of Scripture does seem to denote the whole business and substance of Religion in the extent and latitude of it As to instance in one or two places thus 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him So 2 Joh. 4. I rejoiced greatly that I found of thy children walking in truth And 3 Joh. 12. Demetrius hath good report of all men and of the truth it self In all which places and the like the word Truth is taken not only for the Doctrine of Religion but also for the whole tenor and course of a Christian conversation And so also here in the Text We can do nothing against the Truth that is we can do nothing which may be offensive or prejudicial to Religion and the Profession of Christianity There are two things which we shall here briefly do with Gods assistance First To take notice of the phrase and manner of expression And secondly Of the thing it self First For the phrase and manner of expression we may here take notice of it That Religion and the whole business of Christianity is exprest by Truth when the Apostle would signifie that he could not do any thing against that he says He could do nothing against this We can do nothing against the truth i.e. We can do nothing against the power of Godliness and the spirit of Religion which is in the world The one expresses the other This there 's very good ground and
deceive you with vain words for because of these things comes the wrath of God upon the children of disobedience Rev. 21.8 The abominable are said to have their part in the lake that burns with fire and brimstone and Rev. 22.15 Without are dogs Dogs what are they namely filthy beastly people who have impudence joyn'd with their uncleanness What fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with Belial St. Paul makes the question 2 Cor. 6.14 and we may answer it in the negative even none at all Such as these they are at a very great distance from Grace and eternal Salvation forasmuch as they are in a state of absolute repugnancy and opposition against it and therefore may justly tremble at such a Doctrine as this is howsoever they may otherwise be perswaded and flatter themselves Secondly all hypocrites or secret enemies and haters of goodness which though perhaps they may not be so openly and notoriously scandalous as some others are yet have bitter and malicious spirits and affections in them against the ways of God Such as these being of a devillish nature and the spirit that works in the children of disobedience ruling in them they are therefore far from the Kingdom of God and the government of Christ and his spirit which is a spirit of Holiness This was the condition of those other persons in this Chapter which came to Christ The Pharisees and Sadducees and Herodians they came to him with a malicious affection to intangle him and insnare him in his speech and thereby to betray him who therefore were said here implicitly to be far from the Kingdom of God which this honest Scribe was not And so in other places of the Gospel our Saviour does in special manner strike at the Pharisees for thus their malicious opposing and contradicting of the known truth which does set men in as great a distance to this purpose as any thing else and nothing more even there where 't is veiled with the fairest pretences that may be Thirdly all such persons as are meerly civil or formal which have no more but common and moral honesty in them though this in it self and simply consider'd be very good we do not speak against it nor had not need in these times yet such I say who are no more than so they are far from the Kingdom of God There 's an infinite distance betwixt Civility and Piety betwixt God Nature and Grace betwixt Formality and the power of Religion Those which go no farther than that they come far short of this and so in conclusion if they go no farther of that which is the consequent of it eternal life Thus our Saviour himself tells us Matt. 5.20 I say unto you that except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven The Scribes and Pharisees they were very strict and exact persons in many respects Their conversation to the world was very fair and free from offence they were punctual in their observations of the Law and the outward parts of God's worship and service and yet for all this our Saviour tells the people whom he there speaks to that except they took care to go beyond them there was no coming for them to Heaven no more there was not they must have somewhat more in them than this or no Salvation And thus it has likewise been apprehended by those whom God has pleased to enlighten and to work a further work in them As for instance the Apostle Paul himself we cannot have a better proof of this point than in his Epistle by considering him what he was before conversion and considering him what he was after Take it from his own mouth Gal. 1.14 He there tells us what he had been before how he he had profited in the Jews Religion above many of his equals and had been exceedingly zealous of the traditions of his Fathers So Phil. 3.6 He says that touching the righteousness which is in the Law he was blameless and if any other had whereof he might trust in the flesh he had more well but now at last he durst not trust to it for all this as ye may see in the words that follow in ver 7 8. What things were gain unto me those I counted loss for Christ yea doubtless and I count all things to be but loss c. This is the judgment which St. Paul passes upon himself before conversion to be but in a lost condition notwithstanding all his exactness in the way of a civil conversation his outside and formality in Religion And so it is likewise with any other persons besides who are no more but so They are in this respect but short of the Kingdom of God There 's a double defect or insufficiency in meer civility to this purpose First in regard of the object or matter which it is exercised about which is considerable chiefly in the inferior things of the Law and such as do regulate and reform the outward conversation as Justice and Temperance and Sobriety and such as these but as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier and more substantial matters as Faith and Repentance and Self-denial and Mortification here 't is more lax and remiss or nothing at all Secondly in regard of the Principle and Spring whence these actions proceed which is not an heart any thing changed or renewed in the spirit of its mind as the Apostle speaks but still remaining in its natural condition and original corruption and defilement which it had contracted to it self In each of these respects does civility sall short of Salvation And therefore let none of us rest satisfied or contented with it let this be the Vse and Improvement which we make of this observation to labour to find a further work than this comes to upon our hearts A sight of our wretched and miserable condition by nature and mourning under it A new byass and inclination put upon us carrying us out to that righteousness which is in Christ a closing with Christ upon the terms and conditions of the Gospel to forsake our dearest lusts to forego our strongest corruptions to be willing to do or suffer whatsoever he shall lay upon us to deny our selves perfectly for him and to submit to his Scepter and Government to take place in us to have a special savour and relish of the Truths and Doctrines of the Scripture especially as they are any thing more pertinent to the practical part of Religion to love the children of God upon this account because they are his children and have his image instampt upon them These and the like are such things as are somewhat further than meer civility and the common honesty of the World which whosoever have not in themselves more or less and in some kind of measure and degree are so far forth in this distance and remoteness
in Religion and real and sincere without guile As men do one of another Take it in matter of friendship he is a friend which is a friend indeed not only who has the name and profession and complement but who has the truth and reallity and who upon occasion will shew himself to be so Even so it is likewise in Godliness it is sincerity which is all in all and the greatest ground of comfort of any thing Therefore David he stands upon this Psal 51.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to understand wisdom And so Hezekiah when he was drawing neer to the Grave in all probability what was that which upheld him and supported him and comforted him in that condition why it was the consciousness of his sincerity that he had been godly indeed Isa 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Oh beloved this is that which will be more of worth to us than all the world besides to be sincere and sound-hearted Christians and will stand us in stead when nothing else will be able to do us good As long as men are well and in health and have all things fall out to their minds so long they may make some shift it may be with the meer shadows and colours of Christianity and the outsides of Religion but when they shall fall into any trouble or distress or perplexity or death it self then there 's nothing which will serve the turn but sincerity When men must dye indeed then they must be Disciples indeed or else their condition will be very miserable There 's a double blessed effect which follows upon the sincerity of Religion The one is strength of duty and the other is strength of comfort First strength of duty for the performing of those things which God requires and in that manner in which he requires them This is according to the sincerity of mens principles Take a man that has not the truth of Grace in him and he cannot put forth that which is right in God's sight Because he wants the form and principle therefore he cannot produce those operations which slow from it Secondly Strength of Comfort which is still the more as there is more of truth in us As St. Paul tells the Corinthians 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we have had our conversation in the world and more abundantly to you ward Secondly That does so Vniversally He is a Disciple indeed that is a Disciple in every particular Those which are Christ's Disciples they must learn what ever he will teach them and have them to learn though it be never so difficult Joh. 15.14 Then are ye my friends when ye do whatsoever I command you We must learn whatever he will teach us and we must do what ever he enjoyns us for there is both of these in this expression of a Disciple here in the Text. Which is not only a word of docibleness as it reaches to the information of the understanding but also a word of obedience as it reaches to the regulation of the practice All that are Christ's Disciples they are likewise his Servants which is not so with other Scholars And he is their Master not only to instruct them but also to command them And his commandments may not be grievous to them though never so opposite and contrary to nature and flesh and blood in them This Vniversality it is an impediment unto this Reality As Cornelius Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God So here likewise in the Text If ye continue in my word indefinitely then are ye my Disciples indeed The Third Qualification is perpetuity and constancy This is exprest in the very Text as we shall see afterwards to be Christ's Disciples and to be so to the last and to hold out in the profession of the Faith without wavering are one and the same as the Apostle speaks in Heb. 10.23 Thus have we seen the chief properties wherein the nature of a true Disciple does especially consist We may look upon it further by way of Illustration in its contrarieties and oppositions And so a Disciple indeed it does carry the Antithesis with it First it 's opposite to a Disciple in name and appellation Such a Disciple was Judas he had the name and title of a Disciple nay and many performances also but yet he was short of this Disciple indeed for all that And so it is with many others besides even to this present day They are call'd and go for Christians but yet have very little or none of the power of Christianity in them being like some of those in the Church of Sardis which had a name that they lived but were dead Rev. 3.1 Secondly It is opposite to a Disciple in appearance and outward view As there are many in the World which one would take for as good Christians as any if he looked superficially upon them which yet indeed and in good earnest are none but the quite contrary to a piercing and discerning eye Such a Disciple as this was Simon Magus of whom 't is said that he believed and was baptized and continued with Philip c. Acts 8.13 He went currant for as good a Christian as the best but yet when Peter comes to search into him he passes this censure upon him that he was yet in the very gall of bitterness and bond of iniquity ver 23. Thirdly It is opposite to a Disciple as to the meer outward acts and performances of Religion He is a Disciple indeed which is a Disciplein spirit And so the Scripture sets it making these two expressions in spirit and in truth to be equivalent We read of divers in Scripture which did many external good services which yet notwithstanding Christ owned not for his Disciples because they did not do them in a right manner and with a single heart We are so far forth commendable in any good duties which are done by us as we are the better either in them or from them In them so far forth as our hearts are affected with them And from them so far forth as they have an influence and efficacy upon our hearts after that they are perform'd And thus ye see it also in its opposion Ye may take it and look upon it in one consideration more and then it will be full and compleat And that is its latitude and extent Our Saviour by this expression does not only point at a Disciple then but a Disciple now and gives such a description of it as does suit and agree with all times and ages of the world even in following generations Whosoever is
unprofitable And is not this then foolish dealing Is not he a fool that crosses himself of his main intention and of that end which he propounds to himself in such an undertaking why even thus 't is here Preaching if men understand themselves in it it is ordained for the discovery and clearing of Divine Truths for the making men to know themselves and their own condition by nature to lay open the Excellencies of Christ and the unsearchable riches of the Gospel to change and reform the heart and at last to save the soul Now when none of these things shall be done in such performances as these are but rather the contrary as it is in this which we speak of what 's this but the foolishness of Preaching And who would not think Preaching to be foolishness if there were no other preaching but this Thus do men come so to esteem it as occasion is given from others in regard of their carriage Secondly Originally from themselves in regard of their own perverse reasonings And here there are sundry things which they do misconster and falsly reason upon As first They think meanly of Preaching from the nature and condition of the Instruments which are imployed and improved in it poor frail and weak men like themselves which have this treasure in earthen Vessels If an Angel might be the dispenser of it then it may be they would have some high thoughts of it but now that it comes down to them in flesh this is that which is offensive unto them Secondly In regard of the matter of it and the subject which it is conversant about And that is Christ crucified this is the foolishness of Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the Ordinance but the Doctrine and not only the Preaching but the thing preached about Preaching handles such matters as natural men account foolishness for it tells them of a Crucified Saviour of God to become mortal of life to be subject to death of righteousness to be in the likeness of sin of blessing to be subject to a curse These are such strange contradictions as natural reason is presently apt to deride And so not only in the Narrative but in the Hortatory part of it when it perswades men to deny themselves to cross their sweetest lusts and to leave their closest corruptions to forsake friends and life it self for Christ and to become a fool that so they may be wise These are such gross absurdities and mistakes to a carnal heart which is wiser in his own conceit than seven men that can render a reason that he counts the work it self to be foolishness Thirdly In regard of the manner of it and way of proceeding in it That it comes not so much with reason and demonstration as rather simple Propositions It does nakedly and barely propound things expecting an assent unto them from the evidence of the things themselves and the authority of the principal speaker which is God himself but it does not so much stand upon it to satisfie mens wit and reason This is another thing which makes it thought to be foolishness Fourth From defect mingled with pride Scientia neminem habet inimicum praeter ignorantem c. And so much of that first viz. the Denomination of the Ordinance as it is here stiled The foolishness of Preaching The second is the Means and Ordinance it self simply considered and that is Preaching this is the means of working Salvation God saves Believers by Preaching First By Preaching he makes them Believers and then being Believers he bestows salvation upon them as we shall see afterward This is the order and method that God uses But that which is here observable in this part is the former That Preaching makes men Believers And the Apostle adds unto it the disparaging Denomination of foolishness thereby the more to advance it and set it up As who should say That poor and mean Ordinance which the world thinks so scornfully of and counts no better than foolishness yet it has this excellency and advantage with it that it is a means to bring men to Heaven and God is pleased to use it to this purpose If it be foolishness it is a saving foolishness and that 's a great deal better than a destructive wisdom Faith comes by hearing and hearing by the word of God preached as it is in Rom. 10.17 And how prevalent Preaching has been to this intent we are not without divers instances and examples which make it good Thus St. Peter's Auditors whereof some of them were active in Christs death when they heard they were pricked at their hearts So the Eunuch and the Jaylor and Lydia and divers others besides they have known what this meant For the better handling of this present point there are two particulars which may here profitably be considered by us First What this Preaching is And secondly What may be the ground of the power and efficaciousness of it For the first What Preaching is It is not meerly to speak somewhat of Religion to take a Text and only descant and flourish upon it and there 's an end to make a rambling and roving discourse and nothing to the purpose But Preaching is a Ministerial and Authoritative improvement of the Truths and Doctrines of the Scriptures to the good and benefit of mens souls and the procurement of their eternal Salvation It is by a special gift of the Spirit of God bestowed upon certain persons to that purpose to lay open the Mysteries of Christ with all those points which pertain thereunto and to apply them and bring them hom to the Conscience of every hearer It is to break the box of precious ointment that so the smell and savour of it may be diffused all the house over There are two main subjects and arguments which come within the compass of Preaching The Law and the Gospel The Law to shew men the Disease and the Gospel to shew men the Remedy and the one in order to the other And the skilful handling and performing of each of these two does makes up this work unto us The shewing men o their misery by nature and the benefit which they may have by Christ with the appurtenances thereunto this in a word is Preaching Now further for the efficacy of this Ordinance and whence it comes to be thus powerful this is meerly from the Ordinance of God As it is his institution who has ordained and appointed it to be so This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Text it pleased him there 's an account of the business indeed Alas Preaching considered in it self is a poor and empty voice and were able to do no great matter at all neither is there any thing belonging unto it which of it self is efficacious It is not the gifts of the Preacher it is not the nature of the Argument it is not the strength of the matter it is not the sweetness of the
this that we should Preach of no other subject but only of the death of Christ for there are many other points besides which it is necessary for a Minister to speak of and for a Christian likewise to hear of But when we are commanded to Preach Christ crucified and to make this the object of our Ministry there are these things included and involved in this expression as to be understood by us First For the matter of our Preaching as I have already shewn that we are to preach this principally and to make people sensible of this point more especially above any other because the hinge of the Gospel turns upon this point and we are Ministers of the Gospel therefore to beat more upon this than any other Secondly For the order of our Preaching to do all in reference to this then we preach Christ crucified not only when we discourse of this Argument for the particular subject of it but likewise when we preach of such points as are introductive and preparatory hereunto or which are superstructed and founded hereupon When we shew men their own corruption by nature and the necessity which they have of a Saviour And when we teach men to live holy lives and to be crucified in their affections and lusts then we preach Christ crucified as well as when we discourse of the thing Thirdly For the manner of our Preaching we then Preach Christ crucified when we Preach Christ and the Doctrine of Christ in a grave and sober fashion this is clear by the opposition which the Apostle Paul himself there sets 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of humane speech I came not with excellency of speech or of wisdom declaring unto you the testimony of God For I de termined not to know any thing among you save Jesus Christ and him crucified As who should say the one would not consist with the other They that profess themselves to be Preachers of Christ crucified they should abstain from all kind of looseness and affectation and flanting in their Preaching as a manner which does not agree with the matter Suppose now that any one were to paint a dying or crucified man would he paint him in a garment of colours or in a garment of black surely in the most grave and solemn attire that could be even so it should be likewise with us whiles we Preach Christ crucified we should endeavour to set him out after a crucified manner not in the wisdom of words lest we make the Cross of Christ of none effect but in the evidence and demonstration of the Spirit which may have conviction and power with it And thus we see what it is to preach Christ crucified Again further Here 's that which may satisfie Ministers as for those things which oftentimes they are subject unto and that scorn and ignominy which is many times cast upon them it is but futable to the Doctrine it self which they teach namely Christ crucified and therefore it should satisfie them in it and make them more willing to endure and to bear with them whiles they Preach Christ crucified to be content to be crucified and to meet with the same entertainment which he did in the world The Disciple is not above his Master nor the servant above his Lord. Besides The Doctrine it self is odious A stumbling-block to the Jews and foolishness to the Gentiles as we shall hear God willing hereafter And therefore they must be needs odious that bring it and so for the most part they are as the Apostle professes of himself 1 Cor. 4.9 c. But then secondly Here 's somewhat not only for Ministers but people and not only for Preachers but hearers as first to teach them what Points and Doctrines they should chiefly affect and look afer We live in such an age at this present as tha the wholsome and savoury points of Religion are of no esteem with us but we loath them and are weary of them but we must have every day some new-nothing to be brought unto us we do not like this Doctrine of Christ crucified but must have somewhat else given us for our lusts as the Israelites for their bodily food Now here we are better instructed in this present passage of the Apostle wherein he tells us That he preached Christ crucified That which is the main object of the Ministers Preaching is the main of our hearing also And therefore let us take heed of this same itch which is abroad in the world in this kind I hope I shall not need to say much here in this place to this purpose but only this in a word First This is a cause why many people are so formal in Religion and have so little of the power of Godliness in them because they look rather after notions and speculations than solid Truths Their strength is according to their sustenance Secondly This is the cause of so many Errors and false Doctrines amongst us men first turn their ears from the truth and then are turned unto fables as it is in 2 Tim. 4.3 4. Thirdly This is the cause of so much strife and division amongst us because every one stands more for the devices of their own brains than they do for the Truths of Christ Now there 's this Use which may be made of this Point to all Christians namely that seeing Christ crucified is the chief Argument of a Ministers Preaching it should be also accordingly the chief rule of a Christians practice The Preaching of Christ crucified should teach us to be crucified with Christ that so the labours of the Ministers may be digested into our lives When we preach Christ crucified it is not only by way of narration to tell you that such a thing is done but it is rather by way of information to perswade and work upon you for living answerably hereunto And 't is not only to work upon mens fancies and to stir their passion a little for a while in a Frier-like manner but to mollifie and soften their hearts and to bring their spirits into a temper suitable hereunto This Doctrine of Christ crucified it should crucifie us more to sin to the world and to our own selves as we shall have occasion hereafter to show And as this Point should always take with us so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of The Sacrament of the Lords Supper it was instituted in remembrance of Christs death and to assure us of the great love of Christ to us in this particular This is not only to be thought of us at the very instant and time of receiving but upon all occasions all the days of our life which we are to regulate and to frame hereunto And so I have done with the Apostles Doctrine it self Christ crucified How farther this
Reprobates for we can do nothing against the Truth but for the Truth IN these words We can do nothing but for the Truth As they are words which have a respect to the end so there is a double end which seems to be intended in them there 's finis operis and finis operantis both and so we must here take it The end both of the work and worker Truth and the edification of Gods People it was the end of the Ministry it self in its own institution and it was the end likewise of the Apostle in his discharge and execution of his Ministry he had an arm and eye to those gracious ends and purposes whereunto his Ministry and Apostleship looked in the nature of it These two they are two things and are sometimes separated one from the other there are many which the office they sustain and the Ministry wherein they are imployed that 's not against but for the truth in the nature of them but they have other kinds of ends themselves in their exercise and discharge of them Now this is that which we must be careful and mindful of whoever he be that 's a Minister or imployed in any publick service he should labour to have affections answerable to the nature of the place which he sustains or the duty which is undertaken by him even to have such ends in undertaking of it as the thing it self in its own nature respects otherwise we may do nothing against the Truth and yet do nothing for it nay we may do much for it in regard of our managing of it yea may fulfil our lusts at the same time when we perform our duties The Apostle Paul did not here who in the words here before us expresses not only to us the blessed end of his Ministry but also the gracious frame of his spirit in the exercise of it We can do nothing against the truth but for the truth There are two Motives or Reasons especially which do make for our activity for Truth the one is because it needs it and the other is because it deserves it The Text is nothing else but an account of the Apostles integrity and faithfulness in the discharge of his Ministry And it is here propounded to us two manner of ways which may serve to make up to us the two parts of the Text. First In the Negative how it is not in these words We can do nothing against the truth And secondly In the Affirmative how it is but for the truth c. We begin with the former viz. The Negative Proposition We can do nothing against the truth He speaks it of himself together with the rest of the Apostles but it is true both of all other Ministers and Christians besides it is the same case and condition which they are in they can do nothing c. Now this it may admit of a various interpretation according to the several force of the words First We cannot i. e. we may not there 's a restraint of Command Seconly We cannot i. e. we will not it is a restraint of principles Thirdly We cannot i. e. we shall not it is a restraint of Power First We cannot i. e. we may not it is a restraint of command or prohibition from God himself A Christians may-not and his cannot are all one id potest quod jure potest that which is unlawful it 's impossible to a gracious heart And so this among other things of resisting and acting against the Truth it is that which he cannot do because he is forbidden to do it and so he is God allows no man in this and least of all those who by special service draw near unto him to do any thing which may prejudice Religion or the Doctrine which is according to Godliness in any respect it is that which may not be done And the reason of it is this because Truth it is a piece of God himself it is his own natural and genuine off-spring so that to do any thing against that is consequently to do somewhat against him which is that which he cannot approve of as even Gamaliel himself said of it Act. 5.39 If it be of God ye cannot overthrow it lest happily ye be found even to fight against God God he is the first Truth and so all Truth it issues from him and is dependent upon him Therefore let none take liberty to themselves in it as too many are apt to do who make nothing of Truth nor of injuring and opposing of it think they may do with it as they please without controle no they may not do so God takes a special care of his Truth above any thing else and would have us to take care of it likewise that we do nothing offensive to it we cannot do any thing against the Truth that is we may not there 's a restraint of command Secondly We cannot i. e. we will not there 's a restraint of principles it is against the frame and temper and disposition and constitution of a Christian to do any thing against the Truth We cannot do it i. e. and be what we are or what we profess and pretend our selves to be Christians considered as Christians under that notion and reduplication are uncapable of opposing the truth it is altogether incompatible to them and inconsistent with their Christian Condition And that in sundry particulars wherein it may be laid open to us As first from the clearness of their judgments and that fulness of conviction in their undershandings there is a restraint upon them from thence The reason why many oppose Truth it is because they are ignorant of it and know not what it is They speak evil of those things which they understand not 2 Pet. 2.12 But those which do know the Truth they are much ingaged for it As Paul whiles he was in a state of ignorance he was then in a state of opposition But when it pleased God to reveal his Son in him then it was otherwise with him This now is the case of true Believers and the Servants of God The eyes of their understanding are opened and they are inlightned by the spirit of God 1 Cor. 2.10 c. Therefore if they should go against the Truth they should contradict their own light which they cannot so well do Light it has a restraining power with it and does keep men from many strange practices which they would otherwise fall into Secondly As from the clearness of their judgments so also from the Holiness of their hearts and that gracious savour and tincture in their affections this is another thing that keeps them in There are many who have pretty good judgments and their understandings are indifferently well enlightened and yet they are never a whit the freer from opposing the Truth because they have rotten and corrupt hearts and their spirits are unsound in them from whence they detain the Truth in unrighteousness and extinguish that light which is in them But
read these their doom in Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark not only ashamed of me but ashamed of my words that is of my Doctine and Truth and the profession of it He that 's ashamed of these of him also will Christ be ashamed when he will wish to be owned by him Again Others there are who though they own Truth yet will do little for it as to the defence and preservation of it though as a ravish't Virgin it crys out for their aid and relief yet they refuse to be helpful to it but are content to see it even undone before their eyes There are few which have tender bowels towards truth or active hands for the promoting of it Now this is that which the Apostle takes upon him here in this Text in the behalf not only of himself but also of his fellow-labourers and brethren that they were such as did not only declare all actings against it but close with all opportunities for it Not any thing against the Truth but for the Truth Nay further which seems also to be included their necessary inclinations hereunto for so we must likewise take it We can do nothing against the Truth but for the Truth that is we cannot but do for the Truth as there 's an Impotency to opposition so there 's an impotency likewise to neutrality and remisness and indifferency of spirit According to that of the Apostles Peter and John in their reply to the Priests and Elders which prohibits them to Preach any more in the Name of Jesus We cannot but speak the things which we have seen and heard Act. 4.20 This is the temper of a gracious heart that it 's all inflamed with a love to Truth and cannot as there 's occasion and opportunity administred to it but express and shew it self for it as it was sometimes with the Prophet Jeremy Jer. 20.9 His word was in his heart as a burning-fire shut up in his bones he was weary with forbearing and could not stay or as it was with the Apostle Paul when he came sometime to Athens and saw the City wholly given to Idolatry It is said his spirit was stirred in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was put as it were into a Fit of a Feaver through his zeal and ardency of affection upon that occasion This has been the condition of Gods Servants in such cases as these are as we may see especially in the story of the Martyrs they could not withhold but they must shew themselves for truth sometimes even in the greatest dangers and hazards which were incident unto them from that rooting and settlement and foundation which it had in their hearts But so much for that and so I have done with the Affirmative Proposition likewise But for the Truth And now that I have seemed to go through the whole Text. I might very well begin it again and make a new Sermon upon it For the Truth of it is we are not yet come to the point nor to the scope of the Holy Ghost in this place We have hitherto handled the words absolutely and in the general notion of them but there is a Relative Consideration of them which is to be observed and taken notice of by us which is yet behind and intimated in the Connexive for as to the joyning of this Verse and the former both together and to make them dependant upon one another he had said in the Verse before Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates Now he adds For we cannot c. He speaks it of the exercise of his ministerial authority amongst them which he signifies to be in him not for himself so much as for them nor for his own respect and advancement but for the glory of God the good of the Church and the advancement of the Truth which is chiefly and especially and principally regarded by him And therefore if at any time he were more sharp and severe with them whether in the reproving or punishing of offenders he did still desire herein to approve himself as one that aimed at Justice and Piety and Vertue in that Administration as the main ground and end for which that Power was indeed bestowed upon him This is the proper and genuine and direct sense of these words as they here lye before us We can do nothing against the Truth but for the Truth which are nothing else but a limitation of the Apostolical and Ministerial Power And that again twofold First As considered in the office and Ministry it self And secondly As considered in the persons namely himself and his fellow-Apostles and Ministers which were then the subjects of it For the first viz. The office and Ministry it self There is here in these words a limitation fastened upon that whiles it is said We can do nothing c. and thereby signified thus much That Ministerial Authority is not extended beyond Christian Edification The Apostles could do nothing but what was consonant and consistent with Religiou whether consider'd in the Doctrine of it or the practice This is that which is here exhibited to us and it is agreeable likewise to other places of Scripture as in 2 Cor. 10.8 For though I should boast more of our Authority which the Lora hath given us for edification and not for your destruction This was the end for which that Authority which he had was ordained and whereunto it did tend not destruction but edification so 1 Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods Heritage or over ruling your several lots and divisions but as ensamples to the flock that is not for our own private advantage but for the good and benefit of the Church This is true as to either parts of the Ministry whether of Doctrine or Censure First If we take it of Doctrine that is limited and bounded by this Ministers they have a Didactical Authority and authority of teaching God has committed this unto them and to them alone there 's none have authority of dispensing the Mysteries of Faith and Religion but those only who are especially called and designed thereunto But yet this Authority even to such and such persons it is limited and restrained to the Truth We can here do nothing against the Truth but for the Truth Ministers have not power to impose any Doctrine or Maxim whatsoever upon the people to be believed by them but what is agreeable to the Word of God and the Will of God laid down in the Scripture they may not make any new Article of Faith or require assent unto it Thus we have it also in 2 Cor. 1. 24. Not that we have dominion over your faith
not to wholesome words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he is proud knowing nothing c. Where wholesome words and the words of our Lord Jesus Christ and the Doctrine which is according to godliness are made to be synonymous to each other and to signifie still one and the same According to the second sense of the phrase so here is the like Censure of all unsoundness and averseness whatsoever from Evangelical Truth more especially The Doctrine of Christ that is that Doctrine which treats of Christ in his nature and person and offices and such as these either of these have one and the same Character fastned upon them and sentence pronounced against them and that is that they have not God Our business at this time will lye chiefly inthe latter of these as I conceive more especially aim'd at and intended by the Apostle and that is the Censure of such persons as do trespass upon the Doctrine of Christ as it is taken specifically for the Doctrine of salvation by Christ And that first of all in the simple denial and rejection of it Whosoever transgresseth i. e. transgresseth this Doctrine and transgresses it so notoriously with a special Emphasis considerable in it as denying or opposing himself to it suchan one hath not God It is not every transgression at large which is here intended as excluding those from having God which are guilty of it for then we were all of us in a very sad and miserable condition there being none of us but have enough ofthis in us and more than we should Our transgressions are multiplied upon us as David speaks But we must take it in reference still to the matter in hand the Doctrine of Christ whosoever transgresses this that contradicts it as the Arabique reads it or that sets against it as the Ethiopick carries it such an one comes under this censure Whosoever either on the one hand think Christ to be needless and superfluous that he might well enough be spared or on the other hand thinks Christ to be imperfect and insufficient that there is not enough in him either of these transgresses the Doctrine of Christ In one word Whosoever they be that do lessen and diminish from Christ as the Mediatour and Saviour of the Church and as the Scripture propounds him to us to be received and entertained by us such as these they have not God He that is not a Christian he is an Atheist and he that isnot a Christian in the true notion and sense of Christianity he is no Christian at all and as the Gospel does exhibit it tous let his name and profession and appearance be what it will be Thus 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father not only because that the Father and the Son are one simple pure and indivisible essence but also because the Father doth not manifest himself to salvation but only by his Son as we shall see more anon Therefore further in Ephes 2.12 The Ephesians at what time they were without Christ at the same time they are said to be without God which two expressions are both joyn'd together there in that place Wherefore remember that ye being in time passed Gentiles c. That at that time ye were without Christ being aliens from the Common wealth of Israel and strungers from the Covenants of promise having no hope and without God in the world without Christ and without God they infer one the other And so now here in the Text He that transgresses the Doctrine of Christ he hath not God This may be said ofhim divers manner of ways First In point of Knowledg they have not the right notion and apprehension and understanding of God The Apostle Paul speaks of some in the Church of Corinth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not the knowledg of God 1 Cor. 15.34 And he speaks this to their shame the same may be said of those which receive not the Doctrine of Christ they have not the knowledg of God neither they are ignorant of God and if they be such as live in places and under means of knowledg it is so with them upon the same terms of sham and disgrace unto them In 1 Thes 4.5 It is made a description of the Heathen which were persons living without Christ The Gentiles that know not God And in 1 Cor. 1.21 it is said That the world by wisdom knew not God It is true indeed some kind of knowledg of God they had even by the light of nature and therefore we read in Rom. 1.19 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which may be known of God as manifest in them for God hath shewn it unto them they knew that there was a God but who this God was they did not know nor in the way of his most considerable and comfortable manifestations of himself There is no true knowledg of God indeed and such as will give satisfaction but as he is revealed in Christ who is the brightness of his glory and the express image of his person as we find him call'd Heb. 1.3 Therefore 2 Cor. 4.6 it is said That God who commandeth the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ In the face of Jesus Christ there we have the knowledg of the glory of God as who otherwise is a light whom none can approach unto therefore he is said to be the Image of the invisible God Col. 1.15 Why of the invisibel God not only as invisible to the eyes of the body which is true of every spirit but likewise to the eyes of the mind it self also out of Christ God without Christ is imperceptible and altogether undiscernable of us we cannot possibly each to any competent knowledg of him There 's no Knowledg of God without Christ nor there 's no Knowledg of God out of Christ no knowledg of God without Christ because it is he that declares him no knowledg of God out of Christ because it is he that resembles him and represents him and exhibits him to us First I say no knowledg of God without Christ because it is he that manifests him Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It i Christ only that gives the kowledg of God Therefore in Matth. 11.27 we find this expression That no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Secondly No knowledg of God neither out of Christ because it is he that represents him As we cannot look upon the Sun directly but in its reflexion so neither can we see God in His Majesty and as considered absolutely in himself but as his Glory shines
our faith without wavering for he is faithful that hath promised Heb. 10.23 Remember thy promise unto thy servant wherein thou hast caused me to hope says the Prophet David Psal 119.49 Where-ever we meet with a promise we have there ground of hope And what 's the reason of this namely because Christ is the faithful witness from whom all the promises of God do receive their establishment And therefore accordingly we should rest and rely hereupon and strengthen our faith from it Especially in cases of difficulty and obstruction which we do at any time meet with We should here make use of this property in Christ which is above all impediments whatsoever His faithfulness and his truth should be our shield and buckler as the Psalmist makes it Psal 91.4 This will hold when nothing else will and we shall not need to call it in question as St. Paul speaking of himself 2 Tim. 1.12 I am not ashamed for I know whom I have trusted c. That is to say such a person as will make god whatsoever he hath promised And so secondly As for promises so for threatnings he is the faithful witness here likewise and so we should look upon him There are many who are perhaps now and then willing to believe God in point of promises because they are comfortable things and such as they desire Et facile credimus quod volumus We believe that easily which we would have to be so But in point of threatning here they withdraw they think that God will not be so severe a punisher and revenger of sin as he hath threatned yes but he will be this also as well as the other Christ is a faithful witness in both and so at last he will prove Thus Joshua speaks to the Israelites in Josh 23.14 15. Ye know says he in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you not one thing hath failed Therefore it shall come to pass that as all good things are come unto you which the Lord your God hath promised you so shall the Lord bring upon you all evil things c. Namely because there is the same Ground and Foundation of both which is his Truth and Faithfulness A second Use of this point may be to acquaint us with the blessed estate and condition of the Servants of God Those that are true Members of Christ they are happy persons because he is a faithful witness We judg of men commonly in the world according to their interests and relations and the persons that they have to deal withal Take men that have but little by them as to present injoyment and possession yet if they have the bonds and ingagements of such as are able and faithful we think them rich upon that account Why this now is the case and condition of true Christians Whatever they have at present here below they have much in reversion and expectation and that because they have an interest in Christ who will be sure not to fail them Therefore by the way it should teach us especially to look to this for our particulars There is nothing excellent in Christ which we are any thing better for any further than we are Members of him and such persons as belong unto him And so as to his faithfulness amongst the rest it is that which will do us no good without this but rather the contrary Take men that are as yet out of Christ in a carnal and unregenerate condition and Christ will be so far from being a faithful witness for them as that he will rather be a swift witness against them as he sometimes threatens to be in Mal. 3.5 But those that will have benefit by his faithfulness they must have first interest in his person Thirdly Seeing Christ is a faithful witness it should teach us also conformity to Christ in this particular that we may herein be like unto him whether Ministers or other Christians For Ministers especially forasmuch as we are witnesses by our places we should be faithful in the discharge of them as our Lord and Master was before us It is recorded in commendation of Moses that he was faithful in all his house as a servant Heb 3.5 and so should we be likewise It is the charge which the Apostle Paul gives to Timothy to this purpose 2 Tim. 2.2 The things that thou hast heard of me among many witnesses the same commit thou to faithful men who may be able to teach others also We should be faithful in the matter of our Doctrine in the impartiality of it in the manner of it in the ends of it and in every thing about it And so for other Christians likewise in their places and according to their conditions to be faithful witnesses likewise They should be ready upon all occasions to justifie the Truths of Religion and to bear witness unto them especially by a life and conversation suitable to them and savouring of them This is to conform to Christ himself in this property which is here fastned upon him And so I have done with the first General Part of the Text which is the description of Christ taken from his Prophetical Office in those words Who is the faithful witness The second is taken from his Priestly in these And the first-begotten of the dead The Principal Actions of Christ's Priesthood consist in two Particulars The one is in dying for us and the other in rising again from the dead and making intercession for us and both of them are couch'd in this passage which we have here before us There are three distinct Points which are here observable of us though the last most to be insisted on as most agreeable to the scope of the place First That Christ was once dead Secondly That he rose again from the dead Thirdly That he was the first-begotten of the dead First Christ was once dead This is one thing which is here imply'd Thus 1 Cor. 15.3 I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures And so Rom. 5.6 When we were without strength in due time Christ died for the ungodly The Death of Christ is a special Article of our Christian Faith This was requisite in sundry regards First That thereby he might make satisfaction to God's Justice for our offences Heb. 9.22 Without shedding of blood there is no remission Christ by dying does ratifie that Covenant which God hath made with us to this purpose Heb. 9.15 For this cause is he the Mediator of the new Testament that by means of death for the redemption of transgressions they which were called might receive the promise of the eternal inheritance c. Again That he might destroy him that had the power of death that is the Devil and deliver them who through fear of death
such an Imployment At such a Feast At such a Meeting When such an one followed thee Or crossed thee Or talked to thee Or went away with thee When the Coach tarried for thee And the man turned again out of his Chariot to meet thee This is the Sum and Substance of this Question together with this Circumstance And that which we learn from it is this How necessary Conviction is for any Persons that at any time offend This is a main and principal thing to be done with them to Evidence their Sin unto them and to make them sensible of their guilt The Prophet Elisha here because he meant to inflict a Punishment upon Gehazi as we finde him afterwards to do to wit the Leprosy of Naaman therefore he would first of all Convince him and Demonstrate his Miscarriage to him which is a very good course to be taken by all others in the like Cases There are divers things very observable in this Carriage of the Prophet First His meekness and Gentleness That he does not presently fall soul upon him before he heares him and calls him to an accompt but he does fairly and casually treat with Him and argue the case with Him in a grave and sober manner this is one thing considerable Secondly His Justice and equal proceeding That before he condemns him he will discover Him and manifest him and makes him known to himself This is a thing also very requisite in such persons as have to deal with offenders c. Thirdly His Prudence and Wisdom in managing of the whole affair so telling Gehazi of somewhat as that he might accuse himself for the rest for he does not here instance in his sin but onely in an appurtenance to it The man turned back in his Chariot to meet thee why there was no hurt in that simply considered in it self so he might do and yet all well enough for all that He might have come back to meet him as having a further errand to his Master and to have ask't him or to have told him somewhat which he had forgat about himself Therefore it was not so much Naamans return as the ground and the occasion of it which he would hereby minde him of He came back to meet thee because thou first calledst after him and pursuedst him and for these reasons and ends and intentions This was was that which was considerable in it yet Elisha sayes nothing of it as leaving the conscience of Gehazi to it self for the making up of the rest And this is another good rule to be observ'd by Governours and Keepers and the like As near as may be so to order admonition as that those who are the offenders may themselves be their own Accusers condemned in themselves out of thine own mouth I will Judge thee thou evil servant as our Saviour in the Gospel And thus as briefly as I could have I dispatch't this present passage before us Such points as these sometimes are very requisite to be handled by us in the course of our Ministry And there is very great use to be drawn out of these Moral Discourses which may be improved to a spiritual purpose Especially by a spiritual heart It is true indeed The main work of our Ministry is to acquaint men with Jesus Christ and bring them to Him and to lay forth his Riches and Excellencies in all the several considerations of them But yet there is need likewise in their place even for other Truths which we which are Ministers are to open and press upon you As the Scripture it self is mixt and does consist of such things as these as well as others so our Ministry is to be so likewise as to the handling of Scripture Therefore let none be prejudiced against such Texts and Points as these before us which some sometimes weakly are For as there is much Benefit by them so there is also Great necessity of them And never was more then in these Days and Times of the world which are now fallen upon us wherein there is so much looseness and Licentiousness and lawlesness and secret wickedness which is cherish't and nourish't by many people which are guilty of it who therefore have very great need of such searching points as these are That hereby being made sensible of their sins and those actual iniquities which are upon them they may take occasion from thence to look into the General Corruption of their Nature which is the Spring and Fountain of those corrupt streams which issue from them And so being convinced of both together may be perswaded to come to Christ and to close with him upon his Gospel conditions of giving up themselves to Him and taking Him for their Lord and Saviour which is the ultimate End and Scope of all our Ministry and of such Discourses as these are which we have now made at this present time SERMON V. 1 Chron. 4.10 And Jabez called on the God of Israel saying Oh that thou wouldest bless me indeed and inlarge my Coast and that thine hand might be with me and that thou wouldest keep me from Evil that it may not grieve me And God granted him that which he requested We are here met together this Day to call upon the God of Israel and to call upon him for a Blessing To call upon the God of Israel for a Blessing upon the Israel of God the Church and People of God For a Blessing upon our Selves For a Blessing upon our Brethren For a Blessing upon the whole Land and Nation in General whereunto we belong For Blessings Negative in the removal and prevention of Evils and Calamities from us And for Blessings Positive in the bestowing and promoting 〈◊〉 Comforts and good things unto us And accordingly I have here made choyce of such a Text at this present to treat off as I conceived might be most sutable and agreeable to such an occasion It lies out of the Rode and Path of ordinary Reading as being within the Veine of that Scripture which is Especially made up of Genealogyes and a multitude of proper Names Like some fair and sumptuous piece of Building that is shadowed with a company of Trees which incompass it and stand before it and thereby keep it from the sight and view and Observation of those which pass by it Thus it fares as we may Conceive with this Text and portion of Scripture which we have here now before us Men are apt in this regard not so much perhaps to observe or take notice of it as otherwise it deserves to be observ'd As thence specialty of some to this purpose when they fall upon such Chapters as these But certainly if we will consider it It is not without some special intent that the Holy Ghost does insert this passage here in this place IN this Verse before us there are two General Parts especially observable of us First of all a Vow or Prayer Secondly an account of the Answer or Return which is
punishments of the sword that ye may know there is a judgement Wrath not onely of men but also as it seems there to be implyed of God himself as proceeding from his righteous judgement when the Lord is angry he sends the sword into such a Country for the punishment of it They chose new Gods then was there war in the gates Iudg. 5.8 Namely as a punishment of their Idolatry All these evils proceed from hence mens sinning against God As for example in the Israelites dividing from the rest of their brethren this thing is said to be of the Lord. The same may be also said in like manner of all others besides they do relate and refer to him Now therefore if He will give quietness surely none can be able to make trouble in this regard All the Armies and Forces which are abroad through the whole world they doe as I may say serve in this sense under his command and therefore if he will but disband them there must needs be peace and quietness presently out of hand without more adoe That 's the first Branch of this first proposition when God will give a Kingdom quietness none shall be able any way to disturb it Secondly Let us take notice of the other And when he hides his face who then can behold him This hiding of the face in this place is differently expounded by Interpreters I shall present to you that which is most probable and fasten upon what I conceive most agreeable to the scope of this Scripture First there are some which here by Gods face do understand the wayes of his providence and so they make the sense this when God will walk in a secret way for the disposing of things in a Kingdom there is no discerning of him this is that which we may sometimes observe in our own experience That the Lord is pleased now and then to go before us in the works of his providence after a more clear and conspicuous manner so that we may easily see and perceive and apprehend what he is doing in the world He writes it in great Characters and Capital letters as we may so express it that whosoever runs may read it as the Prophet speaks Again at other times he carries things after a more hidden manner His wayes are in the deepes and His Counsels are unsearchable and His judgements past finding out and now in such a case as this is none can behold him thus we have it in Psal 74.9 We see not our signs there is no more any Prophet neither is there among us any that knoweth how long It pleases the Lord sometimes so to order things and dispose of them that the wisest and holiest man in a kingdom cannot tell what to say to them Those which have most acquaintance with God which have greatest interest in him and which are most familiarly used unto him they are sometimes ready to be puzzled and stagger'd at some dispensations and they lay their hands upon their mouthes in a way of astonishment and admiration That 's one meaning of these words But Secondly another meaning of them is this by taking Gods face here for the visible expressions of his love and favour to any Kingdom or Nation When he hides his face from any people that is when he withdraws the pledges of his goodness from them who then can indeed behold him That is who can indure before him who is able to stand in his presence with any comfort or contentment at all And according to this interpretation we have this truth from it That when the Lord is indeed angry and displeased with any kingdom or nation that Kingdom or Nation is in a very sad and lamentable condition When he hides his face who then can behold him Psal 76.6 Thou even thou art to be feared and who may stand in thy sight when once thou art angry And Nahum 1.6 Who can stand before his indignation and who can abide in the fierceness of his anger His fury is poured out like fire and the riches are thrown down by him And Psal 90.11 Who knoweth the power of thine anger even according to thy fear so is thy wrath And many such places there are to signifie the sadness of Gods displeasure This may be further explain'd and laid open to us in these following particulars as demonstrations of it First when God is angry with a people he takes them short in those outward comforts which they have formerly been partakers off as we find in that expression used in 2 King 10.32 In those dayes the Lord began to cut Israel short He takes away that former peace and plenty and abundance which they have sometimes injoy'd this in a sense is an hiding of his face forasmuch as every comfort is in its place a beam of Gods countenance It is God that puts comfort into the creatures and that makes them comfortable to us Now the Lord when he is displeased with a Nation he oftimes does deprive them of these as he threatens his own people of Israel in Hos 2.9 Therefore will I return and take away my corn in the time thereof and my wine in the season thereof and I will recover my wooll and my flax c. I will recover it Mark the expression as who should say he had let them have it hitherto in a manner before he was aware and they had stollen it as it were from him against his will but he would fetch all back again from them Secondly As he takes away these comforts so also which is the consequent of it he sends Judgments and plagues in stead of them which are quite opposite and contrary to them These he hath divers sorts of as ye may see in Deut. 28. which he threatens to the children of Israel upon supposition of their disobedience Cursing and vexation and rebuke in all that they set their hand unto ver 20. c. And so his three evil arrows which he mentions in other places likewise Sword Famine and Pestilence c. They are such as are effects and testimonies of Gods wrath and displeasure against a Nation and especially and above all the sword that judgment which is now upon us it is a principal expression of his wrath when the enemies roar in the midst of the Congregations and set up their Ensigns for signs as it is in Psal 74.4 Thirdly He also sometimes layes upon them spiritual judgements which are the greatest judgements of all He takes away his Gospel and his Ministers and his Ordinances He remove's the Candlestick out of its place as we have lately shewn out of another Scripture This is the true hiding of his face indeed there being nothing wherein he does more appear and shew himself then in such dispensations as these are The Gospel it is the glass which represents to us the face of Jesus Christ and wherein we see the glory of the Lord when therefore God takes away this at any time from any
the chief Plaintiff and party wrong'd by this transgression of Davids Secondly When God will give peace and quietness none can there make trouble because as he is the onely plaintiff so he is the best evidence and witness which can come in and testifie either for or against us Though a man have a quarrel against another and that deservedly which he may justly fasten upon him yet if he have no body to witness on his side the party accused will do well enough for all this especially if there be a strong witness and evidence on his side that is accused Now thus it is here with us in this particular business whiles God himself is reconciled unto us there is no witness which can come in against us of any worth or validity which might be able to cause trouble to us And besides we have a special witness on our side which does bear down all and that 's the witness of the Holy Ghost in Rom. 8 16. The Spirit it self beareth witness with our spirits that we are the children of God He that is a swift witness against others Mal. 3.5 shall be a swift witness for us This is like the witness of a Prince Teste mcipso which where ever it comes there 's no further question to be made of the thing as Chrysostom speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It puts the matter out of all doubt where this is exhibited All the clamors and accusations of Satan of evil men or of mis-giving spirit are not able to bear down this witness and testimony of the Holy Ghost in the heart when he will give quietness in this manner who can make trouble Thirdly He is also the Judge in whom the power of condemning and absolving does wholly lye when the Plaintiff hath done his part and when the witnesses have done theirs yet notwithstanding the Judge be a mans friend and will shew him some special curtesie and favour in such a cause he will do well for all this Now this is further the state and condition of such a person as is in good terms with God He has the Judge his friend to acquit him and absolve him and set him free so that none shall be able to trouble him Rom. 3.26 That he might be just and the justifier of him that believeth in Jesus To him that believeth on him that justifieth the ungodly his faith is counted for righteousnes Rom. 4.5 And Rom. 8 30. Whom he called them he also justified and ver 33. Who shall lay any thing to the charge of Gods Elect It is God that justifieth In all which places we see how God himself takes upon him to justifie and absolve and quit from condemnation The Lord is our Judge the Lord is our Lawgiver the Lord is our King he will save us as it is Isa 33.22 Lastly It is he also who hath the power as of giving the sentence so of suspending the execution He hath power to cast into hell to save or destroy all these things are in his hands So that now if he will give this same spiritual quietness none in the world can make trouble This Point for the use of it is very comfortable to the children of God in all their spiritual assaults and temptations which they are subject unto that what ever may indeavour to disturb them yet nothing shall have power over them or prevail to an absolute trouble or molestation of them A child of God may set that peace and comfort which he has in his own heart and conscience against all the sollicitations and disquietings of the whole world besides when he gives quietness who then can make trouble as against a Nation so against a man onely And so much may suffice of the first Branch of the Proposition in this second Reference in matter of peace I come now to the second In matter of trouble And when he hides his face who then can behold him who can behold him That is who can behold him comfortably so as to have any sweetness or refreshment from him This no man can have when God will hide his face Thou hidest thy face sayes David and I was troubled in Psal 30.7 For the better opening of this Point and Truth before us we must know that Gods hiding of his face as we here speak of it from a particular Person may be consider'd two manner of wayes and so we shall find it taken in Scripture and common experirience either Privatively for a meer substraction or withdrawing of the light of his countenance or positively for some evident expression and manifestation of his wrath and displeasure now either of these when God does it is full of trouble First though that be the least when he does but withdraw the light of his Countenance and that sweet communication of himself which he does sometimes afford to his children then he hides his face There 's the darkness of an Ecclipse as well as the darkness of a Night And there is a sadness from the want of Gods smilings as well as from the making of His frowns and the knitting of his brows against us And this former is that which we now speak unto as a matter of disquiet We shall find how it was thus to the Spouse in the Canticles when her beloved was gone from her which is a parable to set forth unto us the condition of Christian in this particular The case is ill with him when God does but hide his face from him there is a great deal of darknesse and deadnesse upon his soul in such an estate as upon the earth when the Sun is Eclipst and 't is that which every good heart will be easily sensible and apprehensive of As the child does not onely cry when the Nurse or Mother strikes it but as well when she hides her self from it even so is it with a child of God in this particular He does not mourn onely under terrors of Conscience and the immediate expressions of Gods anger but as well under deadness of spirit and the loss of the sense of Gods favour when there is not that sweet intercourse and familiarity betwixt God and his heart as there hath been in former times Thus it was with the Prophet David Psal 51.12 He was not satisfied with bare salvation but he calls for the joy of salvation and he was not satisfied with holy Spirit but he desires the free spirit also This arises Partly from Affection as bearing a special love to God and desires a reflection of his love back again They that love another delight to be loved by them and to have some assurance of this love to them There 's nothing more troublesome amongst lovers then not to be sensible of each others affections and so it is likewise with the soul which bears a true love to God There 's an holy jealousie which is wrought in it c. Secondly It arises from experience and the former sense of this comfortable condition They
with Sins they are never a whit the less Hainous because they were committed long ago Sin it is the same for the nature of it even then when men have forgotten it even so is it also with Mercy it is still the same considered in it self and accordingly deserves to be as much acknowledged as if it were never so lately conferred and as a Penitent man will do the one so a thankful man will do the other He which is a true Penitent person he will not onely be humbled for those Sins which he has committed lately but for those Sins which he has committed formerly for the vanity of his Childhood and for the refractoriness of his Nonage and for the Sins of his youth even so he which is a true thankful person he will not onely acknowledge those Mercies which he has received but lately but as well those Mercies which he has received many years past and David which did the one he did also the other and both as we may see in one place together Psal 25.6.7 Remember O Lord thy tender Mercies and thy Loving-kindnesses for they have been ever of old Remember not the Sins of my youth nor my Transgressions Thirdly He remembers Primitive or Original Mercies those Mercies which he had at first in the very entrance and beginning of his life when he first came into the World and were likewise the Ground and Foundation of all the rest And this is that in like manner which is to be done by every thankful man besides It concernes us very much to acknowledge Gods goodness as in his ancient love so also in his first love and beginnings of good will towards us Such was this here which David makes mention of in this present Scipture When he speaks of his coming out of the womb and when he speaks of his hanging upon the breast they were original mercies which contains two things in it First a Precedency of Order And Secondly an advantage of Derivation They had the right of Primo-giniture and they had the right also of conveyance being first themselves and causing others also to come after This mercy of coming out of the womb it opens the womb of Gods mercy as I may so express it and hath the Dignity of the first born amongst many Brethren And therefore is so much the more to be acknowledged and recorded by us as we shall shew in this regard It is with mercies as with judgements one makes may for another and the first is so much the more considerable as it induces and brings in the rest when God hath begun to punish he will proceed when I begin sayes he I will make an end And so also also for mercies when he begins to shew mercy he will proceed also Therefore let us take notice of first mercies they are the pledges of Gods goodness to us ye see how it is with men in the world for their ordinary affairs they use to stand much upon an handsel which they are ready to account and reckon upon as a fore-runner of more good unto them and so may we also here in the dispensations of Gods providence towards us It is a very great incouragement of us when God bestowes the first blessing upon us and he does expect accordingly that ye should be very much affected with it and thankfull to him for it We should do in the exercise of our thankfulness as again in the exercise of our repentance and humiliation He which will be a right penitent indeed and perform this work of Godly sorrow in that right manner he should do and as God requires of him he must not onely take notice of some few actual sins which carry in them the nature of streams but he must takes notice of his original sin also which carries in it the nature of a fountain he must ransack his heart to the bottom and deal with himself for his first sin of all The sin of his Nature and the sin of his Birth and the sin of his Conception As David I was born in iniquity and in sin did my mother conceive me Ps 51.5 And this which is the root and spring and fountain and cause of all the rest must be lamented and bewayl'd in him So he which will be thankful indeed he must not onely acknowledge those mercies which are bestowed upon him in a succession but the very first mercy also which he injoy'd not onely the mercies of his life but the mercies also of his birth and first being Thus does David here Lastly He takes notice of constant mercies those which were continued to him from the first moment of his being till now through the whole course of his life to this present He takes notice of the goodness of God to him in the full latitude and extent of it And this is another thing also which we are likewise hence instructed to do If we would shew our selves truly thankful consider the providence of God to us in every passage of mercy which he shews us Take notice not onely of one mercy but more and take notice not onely of some few mercies but many yea as near as we can of all Nay further take notice of Gods mercies even in crosses and troubles and afflictions themselves as David here though he was a man of sorrows in sundry particulars of his life yet he acknowledges that God was his God all his life-time notwithstanding that There 's a great piece of thankfullness which is due from us even for the worst and crossest of providence which happen unto us so far forth as God doth oftentimes bring greater good out of evil and sanctifie afflictions to such a purpose as to make us so much the better for them He which is a true child of God indeed he will see ground of thankfulness to him even for any thing whatsoever befalls him because all things work together for good to them that love him as it is in Rom. 8.28 And all the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies as it is in Psal 25.10 Thus David not onely here in this Scripture but also in other places as Psal 68.19 Blessed be the Lord who loadeth us daily with benefits c. And Psal 48.14 This God is our God for ever and ever He will be our guide even unto death our God for ever and ever and our guide even to death it self He takes notice of Gods goodness all along And thus have we here seen the acknowledgement which David here makes in the General notion and representation of it he takes notice of common mercies He takes notice of ancient mercies He takes notice of primitive mercies He takes notice of constant mercies The Second View of it is the specification of the several particulars as they are here laid before us in the Text and they are these following First The blessings of the womb in his birth and first coming into the
Contentment in it Oh how great is thy Goodness which thou hast laid up for them that fear thee Psal 31.19 The Lord is Good a strong hold in the day of Trouble and he knoweth them that trust in him Nahum 1.7 It was a great Comfort to think of that because from a Good God nothing can come but good and that which is like to Himself And then the Wisdome of God to meditate on that also that he is great in Counsell c. and the Scripture proclaimes him that he can foresee all Events and discern all Hearts and search into the secret corners of the Soul That there is nothing hid from his Eyes c. That he confounds the wisdom of the Wise and brings to nothing the understanding of the Prudent as it is said of him This is that which affords matter of satisfaction to that Soul that does duly Contemplate it And so Lastly To add no more at this Time the Truth and Faithfulness of God the God that keeps Covenant and Mercy that is true to all his Promises and that performes what ever he undertakes It is very pleasing to think on this and thus is the Meditation of him sweet in reference to his Attributes which is the first Explication of it to us Secondly The word of God which is a part of Himself the Meditation on that is sweet also It is said of a Good man That his delight is in the Law of the Lord and in that Law doth he meditate Day and Night namely for the delight of it Psal 1.2 So Psal 19.8.20 The Statues of the Lord are right rejoycing the Heart the Commandments of the Lord are pure inlightning the Eyes more are they to be desired then Gold yea then much fine Gold sweeter then Honey and the Honey-Comb How much sweetness is there wrapt up in a Promise and to be drawn out of it by a serious Meditation especially fitting to the present State and Condition which at any time we are in here it must needs be very sweet indeed and so it is and the Servants of God have found it so upon their own Experiene'd promises of Pardon of Assistance of Deliverance and such as these they are all of them very sweet If we look into Scripture we shall find variety of Gracious Intimations suted to particular Conditions now these they cannot but be very Comfortable to those that are in them in Sickness in Poverty in Captivity in Temptation and the like and we cannot better provide for our own Comfort and Contentation in them then by thinking and meditating upon them in our own minds and where we are not furnished with particulars yet at least to close with the Generals which have a miraculous sweetness in them also I mean such promises as are made to Gods Children at large that God will give his Spirit to them that ask it That no good thing will he withhold from tehm that walk uprightly that he will never leave them nor forsake them That all things shall work together for good to them that love him It is unexpressible how much sweetness there is in the Meditation upon these Truths which are Exhibited to us in Scripture being set home by the Spirit of God Himself which must be taken in as pertinent hereupon Thirdly The works of God the Meditation on them also it is very sweet and that in all kinds As First His works of Creation to consider of them as they are all very good and beautiful considered in their Nature and kind so is the Contemplation on them is also remarkable As Psal 8.1 c. O Lord our Lord how excellent is thy name in all the Earth c. When I Consider thy Heavens the work of thy singers the Moon and the Stars which thou hast ordained c. And so for this present Psalm which we have now before us the Hundred and fourth all throughout of it a meditation upon the works of Gods Creation which the Psalmist pleases Himself in and which he blesses God for So Secondly The works of Providence how sweet is it to meditate on these also to reflect upon all Ages and to consider what great things God has done for his Church and People in them What Mercies he has bestowed upon them what Deliverances he has wrought for them and that also sometimes after what a strange and miraculous manner It is very delightful to think of it This has satisfied and comforted Gods Servants when they have been in great Temptations and Trouble and perplexity of Spirit as for instance the Psalmist Himself Psal 77.7 Will the Lord cast off for ever and will he be favourable no more Hath God forgotten to be Gracious c. And I said this is mine Infirmity well but what was that which holp him and relieved Him in it He adds presently hereupon I will remember the years of the right hand of the most High I will remember the works of the Lord surely I will remember thy wonders of old I will meditate also of all thy works and talk of thy doings Meditation on the works of Gods Providence it was here sweet unto Him Thirdly The works of Redemption how sweet is it likewise to meditate on these To meditate upon God in Christ By whom he has reconciled himself to the world forgiving them their Trespasses as the Apostle Paul expresses it in the 2 Cor. 5.18 This is the sweet Meditation of all and without which we cannot meditate upon God without any true Comsort or Contentment The thoughts of God out of Christ they are not sweet but dreadfull and terrible Thy Heart shall meditate Terrour whosoever thou art that meditatest on him thus Deus Absolitus as Luther called it God considered absolutely and in Himself there 's no comming near him here so much as in our very thoughts and Meditations No but God manifested in the flesh taking our Nature upon him the Mediator God and Man together This is that which affords unto us the most Comfortable matter of Meditation Especially if we shall take him in his full Latitude and Extent and as he is of God made unto us Wisdom and Righteousness and Sanctification and Redemption c. 1. Cor. 1. vers 30. Take Christ in all his Offices of King and Priest and Prophet and how sweet then is the Meditation of him Of a King to subdue our Enemies and to Govern and order our selves of a Priest to reconcile us to his Father and to make both Satisfaction and Intercession for us of a Prophet to reconcile unto us the whole will and mind of God all these are sweet things to think on And so as the Offices of Christ so his Graces which are likewise Emanations from Himself they are all very sweet and lovely there is not a work of the new Creature in us but it is very lovely and amiable in it self and the reflexion upon it also very delightful When a Christian by the help of the Spirit shall be
was considerable in that and that as it may be drawn out by us into these branches First A speculative knowledge of the Truths and Doctrines of Religion This was the Righteousness especially of the Scribes which were famous as I hinted before in this respect They were men of great knowledge and understanding in Divine matters And this I call Righteousness in them by taking this word in the Text with Chrysostom in the greatest latitude for the whole compass and extent of Vertue whether in reference to Judgment or Practice But yet such as will not serve the turn to bring a man to Heaven A man may have a great deal of Illumination and yet never be partaker of Salvation He may know very much of the Scriptures Word of God and of the Theory of Religion and yet for all tha go to Hell We shall find if we look into Rom. 2.17 how the Apostle takes up such a person as this is Behold thouart called a Jew and restest in the Law and makest thy boast of God and knowest his will and approvest the things that are more excellent being instructed out of the Law and art confident that thou thy self art a guide of the blind a light of them which are in darkness an instructor of the foolish a teacher of babes which hast the form of knowledge and of the Truth in the Law See here what a company of expressions are here joyned and gathered together for the description of such a kind of person whereof we now speak but yet still with a disparagement upon him where there is nothing else besides which accordingly is observable of us And so the Apostle James he argues after the like manner against those who preended to Faith and Knowledge without the fruit of it in good works is a vanity and conceit in them and wherein they went no further than even the Devil and evil Angels themselves who had more knowledge than any men in the world and that also even in the things of Religion yet not having hearts answerable to their knowledge nor wills or affections suitable and agreeable to their understandings but rather fighting and rebelling against them are from hence damned Creatures And that 's one branch of this Righteousness of the Scribes and Pharisees to us viz. a speculative knowledge of Religion and the Truths of the Scripture Secondly This Pharisaical Righteousness it consists in a freedom from gross and notorious sins such as are Whoredom Theft Drunkenness Murther and such like This we may see in the account which that Pharisee there in the Gospel gives of himself as a ground of his Justification Luk. 18.11 God I thank thee that I am not as other men are extorioners unjust adulterers or even as this Publican And so it is with many others besides They glory and rest themselves in this that they keep themselves free from greater and more scandalous sins and think that from hence they have a very good title to Heaven but they are mistaken in so thinking It is not this which will serve the turn to bring them thither Though it is their duty to keep from such sins and commendable in them whenever they do so yet this is not enough for them nor all which is required of them they must have somewhat more in them than so as ever they desire to come and enter into that holy place Thirdly In Acts of Devotion and the external part and practice of Religion Those Pharisees they were very famons for this and it was a great part of their Righteousness to conform hereunte Prayers and Fasting and Reading and Hearing and the ceremonious observation of the Sabbath they were very strict and exact in such things as these are and more than any others besides and yet all this was very short and defective in their being nothing else with it and is likewise in any others whatsoever Though such duties as these are to be performed and they are accountable which are neglective of them yet if men have nothing to say for themselves but only these they may for all that be but in a sad condition and still liable to eternal condemnation as these Pharisees were Men may be very diligent in publick and in private prayers in hearing and conversing and repeating of Sermons in keeping up family-duties and the performance of all the exercises of Religion in all kinds whatsoever which I do by no means speak against or detract from but rather incourage and think them to be highly guilty and obnoxious who are careless and omitting of them and yet for all that they may never know what belongs to salvation but may perish eternally in the midst of all these Religious Performances Fourthly In Acts of Justice and Equity betwixt man and man and the duties of the Second Table of the Law The Pharisees they were also observant of these in paying of debts in giving of alms in yielding to every one that which was his due and it was commendable in them to be so There was no fault to be found in them for it but rather the contrary God required and expected this from them as he does also from others with them But this was that which undid them that they took care of nothing else besides that the weightier matters of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were but little regarded by them and especially that their hearts in all these things were not right in them And so much may be spoken of the Righteousness of these Pharisees as to the matter and substance of it The second is as to the manner and circumstances which was also very remarkable For they carried this their Righteousness in a very great and high strain in the frequency and multitudes of their performances in the accurateness and exactness in the transcendency and supererrogation doing a reat deal more than was indeed required of them for so did they as we have it recorded to us both in Scripture and other writings of them They were as I may say excessive in their Righteousness and yet for all that were defective And this Righteousness was such as is to be exceeded by all that will be saved Though it carried a great speciousness and shew of excellency with it yet it was such as did not render them who were the subjects of it acceptable or well-pleasing to God No more does any other Righteousness of the like nature or condition with it the Righteousness of meer civil and moral persons it is not that which will do the deed or serve the turn at God's Tribunal so that any should rest themselves in it and that the first thing that I here propounded to be considered now of us what this Pharisaical Righteousness is and wherein it consists both for matter and manner The second is the Defectiveness or Insufficiency of it in order to Eternal Salvation and that which makes it to be so Now this we may likewise take notice of in these
world that I should bear witness to the truth Joh. 18.37 Even so may every one say besides For this end was I born and for this cause came I into the world that I should live according to the truth The consideration of this Point may be thus far useful to us First to teach us where especially to spend our chiefest thoughts and endeavours And that is upon this one thing which is so needful and necessary for us as we have heard it is We see here where to begin and fasten our studies First to take care of necessaries before we take care of superfluities It 's mens practice in other matters and it should be more especially so here in this We count him to be a mad-man in reference to the world who looks after flowers and pictures and musick and such things as these and in the mean time suffers himself to starve and want bread Even such a kind of mad-man is he who spends all his thoughts and time upon these outward things here below and in the mean time neglects Heaven and the salvation of his own soul Such a mad-man was he in the Gospel Luke 12.20 who laid up much goods for many years but never thought what would become of this and therefore God calls him fool for it as he very well might and tells him his following doom Thou fool this night thy soul shall be taken away from thee and then whose shall these things be which thou hast provided Certainly if there be but one thing necessary it is the greatest folly and madness that can be to neglect that of all other and such as we should especially take heed that we be not guilty of it And yet if we look abroad into the world how many shall we find to be guilty in this particular and how few careful of the contrary It is a sad and woful thing to consider what a general Atheism abounds almost in every place men live as if they had no souls to save or as if there were no such thing as salvation belonging unto them Religion is the least of their care or those things which may any way tend to the promoting of it Instead of being the one thing necessary it is with them the one thing superfluous and they think there 's the least need of it of any thing else in the World therefore it is that they so much slight it and contemn it and scoff at it and at those which do any thing mind it or regard it and look after it which themselves neglect to do That time which men should spend upon their souls they spend upon their lusts and upon their vanities and such things as tend to their utter ruine and eternal destruction So far are they from minding those things which are of better and higher concernment Well There 's a time a coming when things will appear in another kind of view than now they do when this one thing needful will appear to be needful indeed And our Saviour will justify and make good this his sentence and declaration about it when Grace shall be esteemed above all the world besides and those accounted the wisest persons who have got the greatest stock of it aforehand and have treasured it up unto themselves and therefore we should accordingly be perswaded to think and judg of it As there 's a truth in the Doctrine it self that this one thing is needful so we should for our part be convinced of the necessity of it in our own minds that from thence we may be drawn to pursue it and follow after it The reason why most men do no more regard these things than indeed they do is because they do not think them to be so needful as indeed they are They think there 's no such great matter in them as Ministers and Preachers would perswade Who hath believed our report Now therefore this is that which in the first place we should work our selves unto an apprehension of the necessity of Religion The way hereunto is first of all to get a spiritual savour and relish and appetite in us what makes men to think meat to be needful but because their stomachs call for it from them and their mouths crave it at their hands as Solomon speaks And so what is that which makes men to think Grace to be necessary It is because they have gracious dispositions in them which accordingly we must labour for This will make us with the Prophet David to think the word of God to be to us as our necessary and appointed food He that has a principle of spiritual life in him he can no more be without the Ordinances and means of spiritual nourishment than he that has natural life in him can be without bread and natural food The one will be as needful as the other with such persons as are proportionably affected and disposed unto them there being the same ground and reason for either and so likewise which is pertinent hereunto look upon things in their order and connexion and subordination and in reference to their particular ends See how Grace and Glory are linked and tied together and subordinate and subservient to each other how a man must have another kind of life when this life is gone and so we shall see how this one thing is needful and shall be perswaded the more to seek after it Secondly Labour to be convinced of the vanity and insufficiency of the creature This will make us to think one thing necessary that is Religion and nothing else For it may be we think it necessary but other things as necessary as that and this divides our cares about it Nay but nothing to speak of is needful and necessary but this as will appear from the vanity of the creature All these things here below they perish in their using The world passeth away and both the lust and the fashions of it as we have it from the testimony of two Apostles together in Scripture The creature in some conditions especially can do us no good at all at least which is able to satisfy us and give us content It cannot pacify a disquiet conscience it cannot heal a broken heart or a wounded spirit it cannot settle a mind troubled and perplext with the sight of sin This nothing can do but the Blood of Christ sprinkled upon the conscience and the testimony of God's love in them applyed by his Spirit which in part makes up this one thing here in the Text. Thirdly Get our hearts freed from those lusts and corruptions which are in them and are apt to prevail over them that 's another way to make us to mind this one thing necessary What was that which made Martha here in this Scripture to neglect the word of Christ why it was because she was a little too much addicted to the world and her secular affairs And so what was that which made the young rich man in the Gospel to despise
it and till then I shall be unable to do it There 's no teaching or converting of others till we are first wrought upon and converted our selves He that is otherwise he cannot do it Cannot do it in regard of Performance That 's the first Secondly Cannot do it in regard of Acceptance God will not take it so well from him in his mking and pretending to do it neither is it altogether so satisfactory to men To hear a man speaking against such and such corruptions in others which he does indulge in himself it has not that comeliness in it neither does God himself so approve it in him What hast thou to do to take my words into thy mouth c. Psal 50.16 when thou hatest to be reform'd Isaiah durst not go on God's message whiles he was a man of unclean lips And Paul was a chosen Vessel to God before a Vessel to bear his name before the Gentiles A Vessel of Election before a Vessel of Honour and fit for the Master's use and prepared unto every good work And so are all others else to be according to that of the Apostle 2 Tim. 2.21 Thirdly Cannot in regard of Success He that 's himself unconverted and unexperienced in his own heart he cannot speak so profitably to others and to the good of their Souls Nothing goes to the heart so much as that which comes from it When the Spirit of the Teacher goes along with his words and speeches then they are likely to be most effectual How coldly do words of consolation come from an uncomfortable spirit or words of confirmation from an unsetled spirit or words of correction from a licentious How forcible are right words says Job 6.25 And then are words right when the heart is right from whence they come Therefore this teaches us what in this case is to be done by us We see what cause Christians have among many other reasons besides to look to the frame and temper of their hearts even to the good and advantage of others among whom they live and converse withal That from hence they may be so much the more useful and beneficial in the communion of Saints and have greater success in the application of themselves to their Brethren whether as Ministers or other men For though God may sometimes do some good even by those who are themselves unconverted yet it is not so natural nor usual God first converts Peter before he strengthens others by Peter And Jeremiah must first return to God before he stand before God as serviceable to him Jer. 15.19 And when this is done then this effect follows upon it When Peter is converted then his Brethren also shall be strengthened which is another sense may be fastened upon the words by taking the Imperative for the Future which is also common and ordinary in Scripture And so here 's again not only a duty but a mercy and a priviledg which our Saviour does intimate and exhibit unto us The conversion of one Christian it is a strengthening and corroboration to the rest God's Grace and goodness to some of his Servants is an heartening and encouraging to their Brethren Thus St. Paul 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to everlasting life God's mercy to the Apostle it was an embleme of the like mercy to be shewn to all other Believers And David Psal 34.4 5. I sought the Lord and he heard me and delivered me from all my fears And what follows They looked unto him and were lightned and their faces were not ashamed They i. e. they which stood by which were strangers but yet observers of God's dealings and carriages to me And so again in that place before alledged which may serve as a kind of parallel to this Psal 51.12 David signifies that when God had restored to him the joy of his Salvation and had stablish'd him with his free Spirit that then as he in regard of endeavour would teach sâ—iâ—ers so then also in regard of success in all likelihood and probability of dispensation sinners should be converted unto him The Use of all comes to this namely to teach us accordingly to improve the examples which are set before us in this particular The examples of our Brethren falling and overcome with temptation should make us so much the warier and more shy of being tempted our selves To be strengthened that is strengthened with Grace and ability of resistance And the examples of our Brethren rising again and recovering from temptation should make us also to be so much the cheerfuller and more hopeful of being supported our selves Strengthened that is strengthened with comfort and expectation of subsistence And in both together shall we close with God's ends in such Providences as these are before us I have done now with the Third General Head which is a Christian's Duty and so also with the whole Text it self SERMON XII JOH 3.8 The Winde bloweth where it listeth and thou hsarest the sound thereof but knowest not whence it cometh and whither it goeth so is every one that is born of the Spirit There is nothing which is harder to deal withal than a carnal and unregenerate heart which will still have somewhat to cavil at and to object against the Truths of Christ even there where they have the greatest evidence and infallibility in them and are least of all to be questioned of all other Points besides An instance whereof we have here in this Scripture which we have now before us and the coherence of it in the discourse of our Saviour Christ with Nicodemus a Ruler of the Jews This person was somewhat convinced of the worth and excellency that was in Jesus and therefore betakes himself to him and yet he was afraid or ashamed openly to confess him and therefore comes to him by night in a private acknowledgment of him Now our Saviour presently saw what he wanted as the ground of this carriage in him and that was a serious work of the saving Grace of God upon his heart which might make him to close with him in good earnest and therefore takes occasion to discourse of this Point unto him Of the necessity of being regenerated and born again But Nicodemus understands not what he means or at least is not willing to understand it and therefore makes an exception against it from the absurdity and impossibility of it and wonders at it how it should be so Now this Text which I have here read unto you is a taking off of this wonder from him by a further discovery and explication of this Doctrine to him Marvel not says he that I said unto thee ye must be born again The winde bloweth where it listeth and thou hearest c. THis present Verse before is nothing else as I may say but a description of the work of Regeneration or of
the surface of things but we do not dive into the bottom and foundation of them We see things sometimes in their beginnings but we do not see what they will be in the close and latter end and conclusion of them There 's a various account which may be given of this truth and observation to us as First from the intricacy and difficulty and perplexity of the things themselves God's ways themselves many times are very dark and obscure and mysterious As there is a mystery in the truths of Christ the mystery of the Faith and the mystery of Godliness as it is sometimes call'd in Scripture so there is a mystery in the actions of Christ likewise His Providence it has secrets in it His way is in the Sea and his path in the great waters and his footsteps are not known Ps 78.19 Oh the depth of the riches both of the Wisdom and Knowledg of God! how unsearchable are his judgments and his ways past finding out for who hath known the mind of the Lord says the Apostle Rom. 11.33 And the Prophet Isaiah in Isa 55.8 9. My thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher than the earth so are my ways higher than your ways and my thoughts than your thoughts There 's an involution of one thing in another so that they do not presently appear what they are As in the Prophet Ezekiel there were the wheels within the wheels He does great things and unsearchable marvellous things without number Job 5.9 Secondly As there 's an intricacy in the things so there 's likewise a difficulty upon our understandings yea even the best that are they are but short-sighted in this particular And that according to a twofold principle First the dimness of natural reason and Secondly the imperfection of supernatural illumination Reason that 's blind And Grace that 's but weak and imperfectly wrought in us First There 's a dimness upon reason even in those who have the greatest measure and proportion of it from whence they are unable to reach the deep things of God either as to matter of Doctrine or Practice Worldly wisdom it counts the ways of God to be foolishness and such things as are inconsistent to themselves And Secondly As for Grace and the light of the Spirit of God himself it is but in such a measure and degree communicated to us from whence it might do this in us Therefore even holy persons such as Peter in the Text here was have been sometimes short in this particular and still are From a deficiency in their own understandings Thirdly This proceeds from special and Divine Dispensation God does of purpose order it that even his own Servants shall sometimes not be able to apprehend his own ways nor know what he does in the World And that for divers reasons also As First Because it may be they are not as yet capable of them nor sit to receive them Thus we know how in other places our Blessed Saviour forbore to discover some things to his Disciples because as yet they were not able to bear them as himself tells them Joh. 16.12 I have yet many things to say unto you but ye cannot bear them now It is a great part of wisdom in a Teacher to impart and communicate his notions answerably to the capacity of the Learner And so it is also with Christ in his dispensations As Paul to the Corinthians I could not speak unto you as unto spiritual but as unto carnal even as to Babes in Christ. I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able And so to the Hebrews Heb. 5.12 Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing God's people whiles they are here in this world have neither heads nor hearts fit for some kind of discoveries not heads sit to apprehend them nor hearts fit to digest them If they be evil they would be apt too much to be dejected if they be good they would be apt too much to be exalted and lifted up They would be ready to bear neither so as they should do And therefore does God think it fitting in wisdom to keep them ignorant of them that so as yet they might not know them or be acquainted with them That 's one reason of this concealment because as yet they are not capable of them Secondly God will not have his people presently to know what he does that so hereby he may take occasion for the better exercise and improvement of their Faith and dependance upon himself The more at any time we see the less we do commonly believe Faith it is most vigorous and conspicuous in cases of obscurity and disappearance Now blessed are they that have not seen and yet have believed as our Saviour speaks Joh. 20.19 It is no great thanks to trust God when we see all clear before us But in difficulties there 's the trial As Abraham Even against hope to believe in hope And as Job Though he slay me yet will I trust in him And as Paul We despaired even of life and yet trusted in the Living God which raises from the dead And as Habakkuk Although the Figtree blossom not nor fruit be in the Vine c. yet will I rejoyce in the Lord I will joy in the God of my Salvation This is enough for Christians to know that they have to deal with a Gracious and All-sufficient God to whem they may with a great deal of safety and considence commit themselves in the greatest outward uncertainties And so long as they can do so they need not be any further troubled in their own thoughts as concerning future events Yea God himself delights that it should be at this pass with them as whereby himself is so much the more honoured and advanced by them Abraham whiles he was strong in Faith he is said to give Glory to God and so indeed he did Rom. 4.20 Because he stagger'd not at the promise of God through unbelief He that believeth not he makes God a liar which amongst men is counted one of the highest pieces of dishonour But he that believeth he sets to his seal that God is true for which cause God is pleased so much in the improvement of Faith He comes to see of what credit and esteem he is with us where there is a failing of outward helps Thirdly The Servants of God do not always know what he does nor he will not have them to do so for the preferring of his own liberty and soveraignty amongst them that they may not by this means teach him and follow him and set limits unto him His ways as we said are unsearchable and he delights to have them be so for his own greater glory and renown It is fit for creatures to be in the condition of creatures and to keep
issue and event of them and that by vertue of God's gracious Ordination David's troubles and persecutions Job's losses of his children and estate Paul's thorn in the flesh and messengers of Satan to buffet him they had all an happy end and conclusion with them Go through all the Servants of God which have ever been in the world from the beginning of it till this moment and let them but speak their knowledg in this particular and they will be ready to maintain and consirm it sooner or later That so indeed it is That all God's dealings with them they have been the actings of mercy and loving kindness and such as they are abundantly satisfied and pleased with them Thus in all these particulars do they know what God does to them When it is said here to Peter Thou shalt know it It holds good according to a double way of discovery First by way of illumination And Secondly by way of experience Rationally and Practically both First By way of illumination in a further clearing of their understanding God's people as they do daily improve in the knowledg of other truths besides so amongst the rest of the truths of Providence and the things which God does in the World they have still further insight into these Secondly and more especially by way of experience They know them so God does every day more and more approve himself to the sense and feeling of his people especially as they have any thing more patience to wait upon him Patience it breeds experience and experience hope and hope makes not ashamed c. But so much may be spoken of the First Branch in this Second General viz. The discovery it self Thou shalt know c. The Second is the time of discovery And that 's exprest in the future Hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This admits of a double reference either first to this life present whiles they abide here in the world or else to the future state in the world to come First For this life present Sometimes hereafter in this The Lord is pleased now and then so far to gratify and pleasure some of his Servants as to give them very satisfactory apprehensions of his dealings with them here in this world and they live so long as to be abundantly convinced of that which he does as to the equity and goodness of it and are forced to declare it Especially at such times more particularly when they are departing and leaving the world There are many Christians who when they have come to dye have taken their farewel of the world with a justification of God's proceedings both general and also particular with the Church and with their own persons And there 's a very great force and efficacy in such testimonies as these are The speeches of dying men have always been most remarkable as carrying some kind of divinity and propheticalness as it were with them And God delights very often to use them and to improve them to such a purpose for the better strengthning and confirmation of the Faith of other persons whom they leave behind them Secondly For the life to come Hereafter then God does not think fitting to make known and discover all to his people here he reserves very much and the greatest part also for Heaven which is a better place There 's a day of revelation a coming when as God will know more what we have done so we shall know more what is done by himself and have a clearer discovery of it In his light we shall see light Then God will please to manifest and â—ay open all unto us He will explain those riddles and untye those knots and facilitate those difficulties to us both in matter of Doctrine and Dispensation which for the present are ready to stumble us and amaze us and put us to our plunges so as we know not what to make of them And we have very great cause to stay and to expect upon him till then The summ and brief of all by way of Use and Application câ—mes to this That therefore we would rest satisfied and contented with that which God does whatever it be and not too suddenly pass our verdict and censure upon it but in patience possess our souls Oh! have good thoughts of God and be well perswaded of him in the crossed and most contrary dispensations for we shall never repent in so doing but be abundantly recompensed for it and have it again returned into our bosoms He will then have good thoughts of us and dispose of things accordingly to us Beloved there is a time will come when as God will stop the mouths of his enemies by the clearness and evidence of his transactions so he will also satisfy the expectations of his people yea surpass them and go beyond them As iniquity shall stop her mouth and have nothing to say against God so piety shall open her mouth and have very much to say for him in the vindicating and justifying of him Yea the Lord will then justify himself in all his proceedings whatsoever He will shew them that whatever was done it was best to be done and that it could not well indeed have been otherwise if we had rightly consider'd of it God will manifest a sweet harmony and concord and amiable agreement in all the things which are effected by him and such as we our selves shall very readily subscribe unto Therefore be patient and stablish your hearts as St. James speaks Be not rash with thy mouth nor yet let thy heart be ready to utter any thing against God For God is in Heaven and thou upon Earth therefore let thy word be few Eccl. 5.2 We know what was the praise of Job and he is recorded in Scripture for it That though he had many evils upon him and trials one after another that yet in all this he sinned not nor charged God foolishly or attributed folly to God Job 1.22 No more let any of us do so neither upon any occasion whatsoever though never so difficult or perplexing It was the great weakness of Sion that when she had not every thing according to her desire she complained that God had forsaken her Isa 49.14 Sion said the Lord has forsaken me and my God has forgotten me Oh! but he had not for all that Can a woman forget her sucking child c. The like may be said to any of God's people in the like condition That they may not be discouraged in them nor dejected nor cast down in themselves for there will be a gracious upshot and conclusion of all at the last Surely there is an end or reward and thine expectation shall not be out off as Solomon speaks Pro. 23.18 And verily there is a reward for the righteous verily there is a God that judges in the earth Psal 38.11 And for our encouragement let us take in this That the readset and willinger we are to be well perswaded of any thing God does the sooner shall
discovery and knowledge of God whom he declares unto us and whom he declares also still with advantage as reconciled in himself for that 's also pertinent to the right knowledge and discovery of him To declare God absolutely considered that has but little contentment in it but to declare him to purpose is to declare him as pacified in his Son in whom he is well pleased And this is that which is here done even by the Son himself which should accordingly engage us in all acknowledgments and thankfulness to him Secondly We learn from hence also to yield all Honour and Service and Worship and Obedience to God that possibly we can who is thus manifested and made known unto us We cannot now plead ignorance for an excuse or defence of our selves for he is now here declared and that also by such a Person as is able to declare him unto us If the Gentiles be so liable to condemnation for not living answerably to that knowledge of God which they have by Nature what shall be their condemnation that improve not that knowledge which they have of him by such special and particular revelation as is imparted to them by Christ Thirdly We see here the excellency of Christianity above all other Arts and Mysteries whatsoever besides in the world wherein we meet with such excellent Points and Truths communicated to us as we have here now before us and those are concerning God himself who herein is made known unto us and whom to know and His Son Jesus Christ is even eternal life it self as himself has told us in Joh. 17.3 If there be any felicity or contentment in Speculation and Knowledge and the like here is that which transcends and carries it above any Art or Science whatsoever And so I have done with the Second General Part of the Text which is the Supply of the Defect premised and so with this whole Verse in the words which I have now handled and finished No man hath seen God at any time The onely begotten Son which is in the bosom of the Father he hath revealed him SERMON XXI JOH 14.6 I am the Way and the Truth and the Life No man cometh unto the Father but by me There is nothing which makes us more willing to part at any time with our Friends upon any journey to be taken by them than first of all to consider That they are likely to come to us again And then to consider that our parting with them for a time makes for our own greater advantage When-as we know whither they go And when-as we know how our selves are to go after them and to them Each of which considerations are propounded by our Blessed Saviour to his Beloved Disciples to satisfy them and comfort them in his own departure from them out of the World and going to his Father as we may see in the beginning of this Chapter I go says he to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also And whither I go ye know and the way ye know Now Thomas one of the Twelve makes a little pause and exception in part to this our Saviour's discourse Lord says he we know not whither thou goest and how should we know the way But our Saviour does sufficiently answer him in this Verse which I have now read unto you by assuring him that himself is not only the Traveller but the way and only means of conveyance to Heaven I am the Way and the Truth and the Life No man cometh c. IN the Text it self there are two General Parts considerable First the Simple Proposition Secondly the Additional Amplification The Proposition that we have in these words I am the Way and the Truth and the Life The Amplification in these No man cometh unto the Father but by me We begin with the First of these Parts viz. The Simple Proposition Wherein we have a description to us of the person of Christ according to a threefold distinct notion of him wherein he is considerable First as the Way Secondly as the Truth And Thirdly as the Life Where every particular word has its particular article prefixt unto it to make it more emphatical We 'll take each of them in that order in which they lye before us in the Text and begin with the First I am the Way This is one thing which is here declared of him and attributed to him We are to take it with respect to what was mentioned in the Verses before where Christ had spoken of his going to Heaven and of the way to that place Now here he signifies that himself is that way Christ is the proper way that leads to eternal Happiness and Salvation And so if we take the words in their conjunction we may interpret them thus He is the Way and the Truth and the Rise that is he is the true way that leads unto life But we will take it rather as it is here rendred distinctly though still with this reference Jesus Christ he is the way to Heaven That 's the Point which we have now before us We have it out of his own mouth who as he tells us is Truth it self and so therefore we may believe it A way in the proper notion of it is that space wherein and whereby one passeth from one place to another And this is Christ to Believers from Earth to Heaven or from a state of misery to happiness c. If we take Heaven for an House so Christ is call'd a Door or entrance into it Joh. 10.7 If we take Heaven for a journeys end so Christ is call'd a way or passage towards it And thus here in this place This he is said to be in the discharge of his threefold Office as a Priest as a Prophet and as a King In each of these respects he is very fitly and properly denominated the way to Heaven First He is so as a Priest by the merit of Death and Passion He did not hereby make way for himself but he made way for us As for Christ himself Heaven was due unto him from the very first moment of his Incarnation by vertue of the Union of the Humane Nature with the Divine but he had need to make way for us and that he did by his Blood Take him consider'd as our Surety and as carrying the guilt of our sins upon his shoulders so he had no way to come to Glory but by suffering And so the Scripture still sets it Thus Heb. 9.12 By his own Blood he entred in once into the holy place having obtained redemption for us Luke 24.26 Ought not Christ to have suffered these things and then to enter into his Glory Phil. 2.8 9. He humbled himself and became obedient to the death of the Cross wherefore God hath highly exalted him c. And again Heb. 2.10 It pleased him c.
is amplified to us from the entertainment which it has differently in the world on the one part as a Doctrine of offence Vnto the Jews a stumbling-block and unto the Greeks foolishness and on the other part as a Doctrine of Acceptance But unto those which are called c. But this I must leave to be handled in the next Sermon SERMON XXX 1 Cor. 1.23 But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness It is a part of the faithfulness of an Embassador and Commissioner here in world who is intrusted with any business of state and transaction of special importance to abte nothing of his Errand nor of the message which is committed unto him but whether it please or displease to deliver it with all integrity and boldness And surely it is no less likewise the duty of those also which are the messengers of the Churches as the Scripture sometimes calls them and Embassadors of God for Christ They are to express the like faithfulness and sincerity in their employment namely to exhibit their Message and that Doctrine which they are intrusted withal howsoever the world stands affected or disposed unto it And this is tha which we may here observe to be done by the Apostle Paul he had to deal with two sorts of people in the course an dispensation of his Ministry and such as both of them were very much prejudiced against that truth which was to be delivered by him but yet for all that he is not hindered or restrained in the delivering The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified This was that passage in this Scripture which we fell upon in our last exercise where after divers preparatory points which we raised from the words we insisted upon this main Principle That Christ crucified is the main object and matter of our Preaching WE have here in these words set down to us the different entertainment which this Preaching of the Apostles met withal in different persons and that is twofold First It was a Doctrine of offence and secondly it was a Doctrine of success It was a Doctrine of offence on two parts Vnto the Jews a stumbling-block and unto the Gentiles foolishness And it was a Doctrine of success on two parts more But unto them c. We 'l begin first of all with the former as it is exhibited in vers 23. so far forth as it is a Doctrine of offence But before we come to speak distinctly and particulary concerning this we 'l observe somewhat from the Text in general and that 's this That the same Doctrine and Preaching of the Word has not always and in all sorts of persons the same effect This is clear from the connexion before us Here were Jews and Greeks which had both of them Christ crucified preached unto them yet the entertainment of this Doctrine in both was different and various This is agreeable to that which the Scripture does declare unto us 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life So a different savour in each Thus when Christ himself preacht some said He was a good man and others that he deceived the people And when Paul preached at Athens Act. 17.32 34. some clave to him and believed others mockt at him and put him off till another time And Act. ult 24. some believed the things which were spoken and others believed not Now there 's a various account which may be given hereof unto us from whence it proceeds First from the consideration of the Teacher and of him that delivers the Doctrine there 's a great matter in that The different spirit and carriage of the Preacher has a great influence upon the success of the Doctrine which otherwise may be one and the same Look says St. Chrysostome as it is in matter of musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in an Harp or Lute there 's a great deal of difference according to the hand which is imployed about it Even so it is in the Divine Oracles and the dispensation of the Word of God there is a great of difference for the improvement and benefit which comes by it according to the condition of the person which has the handling and ordering of it and the difference we may conceive here to lye in sundry particulars First In his Gifts and Ministerial Abilities there 's a singular dexterity and skilfulness which belongs to Ministers in their several ways for the conveyance of their Doctrines into the minds and hearts of their hearers and to make those Truths which they treat of to be their own It 's one thing to deliver comfortable Truths and it is another thing to be a comfortable Teacher and it is one thing to speak words of reproof and it is another thing to be a skilful reprover There 's a right application of the Plaister or a right making of the wound which every one has not skill in them to do Thus Eccles 12.9 Because the Preacher was wise he taught the people knowledg c. Wise what 's that that is not only wise for his own particular in reference to his own understanding but wise for the good of the people in reference to their benefit and profit This Wisdom here it is not only an immanent wisdom but a transient not only which rests in the Teacher but from him is conveyed to the Hearer Now because Solomon was thus therefore he taught the people knowledg and he taught them successfully and he sought out acceptable words c. So it follows the words of the wise are like Goads and like Nails fasten'd by the Masters of the Assembly and given by one Pastor Look as it is in other matters it is not enough only to put a Nail into a piece of building but there must be a fastening it and striking it home to the head even so is it here as concerning the Ministry It is not only enough to propound such Truths but there must be a skilful inforcing of them and that according to the condition of the Hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Tim. 2.15 Now according to a different skill and ability to this purpose is there oftentimes a different benefit and success for those things which are Preached Again As this difference lies much in a Ministers Gifts so also in a Ministers Spirit and manner of undertaking the work when men go about any thing in the strength of their own wit or in a dependance upon their own parts and industry it is not oftentimes so successful But when men look up to God for his assistance and rely upon him for his concurrence this is most likely to take effect in what they do The way for any Preacher to make any Truth
of Gods Spirit in us whereby we become his children and partakers of his Divine Nature as the Apostle Peter speaks It is a good rule of Aquinas which he has to this purpose In hâc autem viâ tanto magis procedimus quanto Deo magis appropinquamus cui non appropinquatur passibus corporis sed affectilus mentis banc autem propinquitatem facit charitas quia per ipsam mens Deo unitur Secondly Grace is the more excellent way and such as is beyond common gifts as the End is better than the Means which are ordained and appointed thereunto For what 's the reason that God has given such abilities as these are Is it not in a principal manner as was exprest before unto us for the persecting of the Saints for the work of the Ministry for the bringing of men to the knowledg of Christ Therefore this knowledg it self it must needs be a great deal more excellent than the means which are instituted and used for the working and promoting of it that will necessarily follow hereupon This is the nature of this business which is here called the Way that it is both Via Terminus the way and the end both The way in regard of glory and the life which we look for to come but the end in regard of grace and this life present with the dispensations thereof It is such as these giftsare ordained to and so is superior and far above them upon that reckoning and consideration Thirdly It is more excellent also in regard of the effects and consequents of it For it gives peace of Conscience and joy in the Holy Ghost and contentation in every condition and at last eternal life and salvation it self which nothing else can do besides We are not saved as we have greater parts than others more knowledg and enlightning in our understandings but rather as we have more grace than others and more love and flexibility in our affections That 's the most excellent way which puts us into the most excellent condition and that I am sure does this more than any other way whatsoever The consideration of this Point may serve as a good Rule unto us whereby to estimate both our selves and other men and that is not so much by the former as rather by the latter Let us not think our selves the better men accordingly as we do more abound with the better gifts but rather as we do more walk and converse in the most excellent way that is in plain and direct terms not so much by our wit and learning as rather by our Piety and Religious Grace We do not here speak against that worth which is simply considerable in learning and such abilities as those are I hope we have said enough of that already in the handling of the former Branch of the Text whereby may be easily discerned what opinion we have of those perfections and how honourably we esteem of them both considered abstractly in themselves as also concretely in reference to these which are the subjects partaking of them All that we now drive at in the comparing of these two together it is no more but this namely to determine to which to give the preheminence and that 's out of all question to this last as the Spirit of God himself here determines it This is that which we should put into the ballance this is that which we should most value both our selves and others by we need no better pattern for it than the Apostles own example for himself Phil. 3.8 St. Paul was a great Scholar a man of singular parts and learning who out-stript many of his equals and such as were contemporary with him but when he will consider and reflect upon himself and take a view of what he is indeed he counts all things but dung and dross for the excellency of the knowledg of Christ to be found in him c. Thus it should be now with every one of us which is like God himself to judg of things according to truth For to speak the truth indeed what is any thing without this What is it to have a good wit without a gracious heart What is it to have parts and learning without Grace to use them well to the glory of him that gives them and to the benefit and comfort of him that is partaker of them As Austin sometimes expostulates for himself Et quid mihi proderat quod omnes libros Artium per meipsum legi intellexi nesciebam nnde esset quicquid ibi verum certum esset c I beseech ye let us not swell and grow big with the thoughts of the one but esteem rather of the other Knowledg puffeth up but charity edisieth as the Apostle Paul tells us in 1 Cor. 8.1 And so much also for that second Point That Grace and Godliness is the most excellent way The Third is that which follows from this second and that is this That it is a duty which lies upon us to pursue the latter above the former to covet the more excellent way above the better gifts Grace before other accomplishments This is here implied in that word which we shall afterwards speak more distinctly unto and that is I shew you which is not so to be taken as if the Apostle did only acquaint them with it but moreover as perswading them to it I shew it you as that which I do require and expect from you and make known to you as a duty to be performed And here now as 't is said in the Scriptures like a skilful Workman he comes hence to the present occasions and necessities of these present Corinthians to whom he wrote he felt how their pulse beat and observed very well what distemper at this time was prevailing upon them and reigning amongst them They looked much after Gifts and Parts and such kind of accomplishments whereby they might become glorious and illustrious in the eyes of the world and might be admired and cried up by other men and in the mean time neglected charity and edification and doing good with their Gifts from whence they might be more acceptable to God Now the Apostle here does two things First He grants them somewhat and then he comes further upon them occasionally from this his yieldance to them So that that now which before I call'd an exhortation or Counsel and so handled it we may if we will call a Concession or Permission in another sense of the words The Apostle here grants and yields an excellency in better Gifts upon which account he gives them leave to covet and seek after them but yet withal he signifies to them that beyond these there is a more excellent way which therefore he does here charge them implicitely not to neglect and this implicite charge or precept which is here given to them it reaches also in the like manner to us We should together with the coveting after the better gifts labour to be likewise found
should be rather translated we cannot do any thing this makes the impotency to be so much the more and does serve as an amplification of it even this word of restriction here before us There are many who as their power is restrained so their impotency is limited they are impotent in some things but they are not impotent in all As Satan in his attempts against Job could not meddle with his life but he could meddle with his goods could not hurt his soul but he could afflict his body and outward man Yea but this impotency here against truth it is general and universal and indefinitive we cannot do any thing against the truth whatever it be Not any thing that is the least thing that is this we cannot this we may not do The Spirit of God here meets with the reservations of a false heart which though perhaps in some things would be somewhat tender of acting against the truth yet in other things would take more liberty to it self in the hindering of it No says he not any thing at all not speak against it not write against it not preach against it not argue against it not live against it not think against it whatever otherwise we can do in this sense we cannot do against it This proceeds from Gods jealousie and affection God is a jealous God and of nothing more than of his Truth Now this is the nature of jealousie that it provides against the least appearances and shadows of disrespect any unbeseeming carriage any uncomely glance it is displeasing unto it as in Gods care of Jacob in regard of Laban Take heed thou speak not to Jacob either good or bad that is see thou have nothing at all to do with him Gen. 31.24 Do not hurt him in the least kind that is The same care doth God take of his Truths that not any thing be done against it Any wry or oblique look any discouraging or discountenancing of it it is very grievous and offensive to him he cannot endure it There are two things which God is tender of his People and his Truth and he that touches either he touches the very apple of his eye This may therefore accordingly regulate and order our carriage in this particular We should be jealous of our selves there where God is jealous of us And take heed of doing any thing which may prove prejudicial to truth not only directly and in the thing it self but remotely and in the preparations to it There are many who sometimes have proved adversaries and enemies to Truth before they have been aware beginning with some slight and easie oppositions of it at first perhaps out of curiosity only to shew the nimbleness of their wit or perhaps out of a love of contradiction and gainsaying of others who have afterwards fallen foully upon it and proved both haters and persecutors of it Therefore I say we had need to be very cautious and watchful over our selves in this respect especially take heed of disputes against Principles of Religion it being ill jesting with these edg tools Though it be lawful and in some sort necessary to argue and dispute against truth for the further clearing and evidences of it and drawing it forth yet even in so doing there is a special care to be had of the frame and temper of ones spirit That we do not any thing against the truth And that 's the second word here to be explained The third is the truth it self which may be taken either indefinitely or emphatically The Truth that is any truth at large expressing no particular Or the truth that is the main truth of all the Gospel and Doctrine of Christ which is called the word of truth more especially First It may be taken indefinitely We can do nothing against the truth that is the truth considered at large As not any thing so not against any truth that is Divine and Theological Truth There is a regard to be had even to other Truths in their place as Natural and Philosophical But the Apostle here speaks within the compass of his own perfection and so understands that which is spiritual There is not any truth in Religion which we ought to do any thing against whatever it be Those which in themselves are less material yet being fences and hedges to the rest and besides proceeding from God himself who is the God of Truth they are accordingly to be nourisht by us and preserved inviolable we have not liberty to diminish the least truth that is nor to deny it or to part willingly with it even for the greatest good All Truth is precious and sacred and inflexible it may not be opposed Indeed there are some seasons more than other which are proper to the discoveries of it according as it may be There may be sometimes a forbearing and withholding of some truths from some people till they are capable of them as we see in the carriage of Christ to his Disciples and the Apostle to the Hebrews there were many things which were to be spoken unto them but they were not able as yet to bear them and therefore for a time were kept from them But this was no opposing of the Truth but rather promoting it where the concealment or suppression of any Truth tends to the disparagement of it or of those persons to whom it belongs there it may in no case be concealed or supprest by us let the truth be what it will be Thus we may do nothing against the Truth i.e. against any truth whatsoever taking it indefinitely But then secondly Take it Emphatically the Truth i.e. the truth of the Gospel the Doctrine of Jesus Christ We may do nothing against that more especially This is the main truth of all and which is of highest concernment to us to be known and to be acknowledged by us and we must do nothing in opposition or contrariety to it or to any Branch or Particle of it and that for sundry Considerations First Because it is the most noble and excellent Truth in it self and considered in its own nature this the Gospel is for it treats of Christ himself who is the Way and the Truth and the Life It contains admirable Points and Mysteries and Speculations in it which no other Doctrine does besides now to do any thing against such Truth as this is were very dishonourable Secondly It is of the greatest interest and concernment to us for our particulars Christians should by all means be shy of doing any thing against the Truths of Christianity as being indeed their proper Charter the reward of them and chiefest priviledges entitling them even to Heaven and Happiness and eternal life and salvation it self And Ministers of all others more especially they are concerned in a tenderness to the Gospel and the Truths of it as being their special employment who are said by a special denomination to be Ministers of the New Testament and to have the Word and Ministry of
Godliness by their scandalous living in the profession of it These are great Enemies to Religion and to the Truth it self they are not only Enemies to Religion who do in plain terms and words revile it and speak evil of it but even those which silently walk contrary to it and express not the power of it in their lives and conversations The improvement which we are to make of all this is our selves to take heed of it that we be not guilty in either of these particulars or in any other way besides of acting against Religion for if we be we shall not escape unpunished What was said before of Truth in the Doctrinal notion of it is true likewise of the whole substance of Religion that it will prove too hard for any that oppose it and so they shall find Whosoever shall fall on this sione shall be broken but on whomsoever it shall fall it will grind him to powder as we find that expression used in Matth. 21.44 But so much may be spoken of the first General part of the Text which is the Apostles Proposition in the Negative what he could not We can do nothing against the truth The second is the Affirmative But for the truth This it follows well upon the other and is not to be sever'd from it it is but small commendation for any not to be active against the Truth though it were well some were but so no but it is required that they should be active for it This is the true temper of a Christian and especially of a Minister according to that of the Apostle John in 3 Joh. 8. We ought to be fellow-helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers and assistants to it helpers to the Truth and fellow-helpers one to another in helping of the Truth This is that which is required of us There are a great many of Negative Christians which are as good as no Christians at all and they please themselves wonderfully in it and think to come off well enough with it that they are not thus and thus no they do not this and that But is that enough for the servants of Christ and who have given up themselves to him Nay but what are they what good do they do how do they advance and promote Religion and the ways of God That were well to be enquired into by them how far forth they are for the Truth There are two things-considerable in this passage First That we may do somewhat for the truth And secondly That we must do somewhat for the Truth Here is our priviledg and our duty The opportunity which is afforded unto us and the engagement that lyes upon us as to the imbracement of this opportunity First I say here is our opportunity We may do somewhat for the Truth that 's here supposed and implied in this opposition But for the Truth God does put advantages into our hands very much for the advancing of his Truth especially according to the several stations and ranks in which we are some have greater advantages and some have less but all have some one way or other We that live under the Preaching of the Gospel and especially which are dispensers of it God has committed his Truth to our care and has intrusted us with it so that if we will we may do very much for the promoting and advancing of it And he takes delight to use and improve us in such a business as this is though he needs none of our help himself nor his Truth neither yet he is pleased to desire so much of us and to give us occasion for it This is to be looked upon by us as a great honour and priviledge to us and so to be accounted and esteemed as what is done for our own good and advantage The reason why God calls us to the helping and assisting of his Truth is not so much for it as for us that we may receive honour by it and comfort from it and in the doing of it farther our own salvation and blessed account hereafter at another day Secondly As here 's our opportunity so likewise our duty and the one following upon the other The more advantages God does afford us of helpfulness and assistance to his Truth the more does it concern us to improve them and to lay hold on them and to do somewhat or other for it yea to do the most we can There are sundry ways of doing it which accordingly we may take notice of First and principally by our imbracings and cherishings of it in our own hearts We cannot do Truth and Religion any better service than by our selves closing with it and cleaving to it and imbracing of it It is not our profession of Truth which makes so much for it where it is single and goes alone nay in some cases it may make more against it where it is separated from a love of it and conformity to it no but it is the yielding and complying with it which is the thing when our hearts are in some sort fashioned and moulded into it and better'd by it Secondly By our prayers and supplications to God we promote it so as it is in 2 Thes 3.1 Brethren pray for us that the word of the Lord may have free course and be glorified We should be very earnest with God for Truth and Religion that it may flourish in the world and that there may be a free course and passage of it Thirdly By our Counsels and Directions as we have occasion for it to speak a good word for Truth and to advise others in order to it It is a great advancement of it which whenever we neglect to do we are very much wanting to it and to our duties about it who are required and called thus to do In a word whatever ability or talent God trusts us withal whether of parts or power or estates or whatever it be it is an occasion which he puts into our hands of doing some good for his truth which accordingly should be followed by us And the greater are our abilities the more should be our improvements we should do it in our selves we should do it in others by those incouragements which we give to them also as in the place before cited 3 John 8. We ought to receive such that we might be fellow-helpers to the Truth The Consideration of this point comes home very closely to the consciences of abundance of people in the world who are grosly guilty in this regard to whom Truth is very little beholding as to doing of any thing for it There are some which are ashamed to own it and to appear in the imbracing of it as thinking it a great deal more wisdom to conceal and reserve themselves that so according to a variety of circumstances they may be of what judgment they please and take such ways as in prudence may be most accomodate and convenient for them but our blessed Saviour himself has
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
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
ingagement to all men which are in such an estate to get out of it as soon as it is possible Secondly Here 's matter also of thankfulness to all those whom God has freed from this condition and brought into a better estate by Christ as these Romans here were they have great cause of praising and blessing God who hath dealt thus graciously with them who whiles before they were unfruitful and disgraceful and dead and lyable to destruction are now freed from all these and have the contrary qualities put upon them And as a special Testimony of our thankfulness indeed we should endeavour especially to live accordingly and to shew forth the praises or vertues of him that has call'd us out of darkness into his marvellous hight as St. Peter speaks 1 Pet. 2.9 This is the proper use which the Apostle Paul himself seems to make of it in the very next Chapter Rom. 7.5 6. When we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death But now we are delivered from the law that being dead wherein we were held that we should serve in the newness of the spirit and not in the oldness of the letter This is that which we should all labour after whom it hath pleased God to deal thus withal as he had here done with these Romans before us And thus I have done with the third particular inconvenience of sin and so also with this whole Text in hand What fruit had ye them in those things whereof ye are now ashamed for c. SERMON XXXIX Gal. 4.19 My little children of whom I travel in birth again till Christ be formed in you It is the manner of all those which are exact and accurate work-men not to rest themselves satisfied at any time with any thing which is done by them till they have brought it to some perfection and accomplishment but where they essay any present flawes or defects in any of their work to return to it and come ouer it again for the rectifying of it And this is that which me may here observe in the carriage of the Apostle Paul to these Galatians to whom he here writes he had taken a great deal of pains with them to convert them and to bring them to the Faith and to acquaint them with the knowledg of Christ as we may see in the former part of the Epistle but they partly through their own negligence and non-attendency partly through Satans malice and the seducement of false-teachers amongst them were much apostatized and departed from the Truth in intermingling the Gospel of Christ with the Law and Ceremonies of Moses from whence the very Characters of Christ were as it were defaced and and obliterated in them Now St. Paul in this Scripture besore us does here signifie his endeavours towards them for the reducement and recovery of them and the restoring of this Image of Christ in them My little children of whom I travel in birth again till Christ be formed in you This is the scope of the Text. IN the Text it self we have three General Parts considerable of us First The Compellation which the Apostle puts upon the Galatians and that is little children Secondly The Condition in which he stands in reference to them and that is that he travelleth in birth Thirdly The extent of this condition and that is till Christ be formed in them To begin with the first viz. The Compellation My little children Now this it hath a double notion or Emphasis which may be fastened upon it First An Emphasis of Affection And secondly an Emphasis of Diminution There 's love and disparagement both in this manner of Expression First There 's affection in it even the affection of a Father to his Children or a Mother to the fruit of her Womb which is also in a good Minister towards his People he tenders them even as his own bowels Thus did Paul these present Galatians Therefore as before in ver 12. he call'd them Brethren so here now in this 19th verse he calls them little Children The same affection does he likewise express towards some others in other places as 1 Thes 2.7 8. We were gentle among you even as a nurse cherisheth her children So being affectiontely desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us So likewise the Apostle John often in his Epistles uses this phrase to Believers of little children all to express his good-will and affection towards them and that 's one thing which we may observe in it here Secondly As it has in it the Emphasis of affection as shewing the greatness of his love so it has also the Emphasis of diminution as shewing the tenderness of their growth and proficiency in Religion who were now but of a low stature and degree in Christianity Thus the word sometimes is taken also in Scripture as 1 Cor. 3.1 And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ So Heb. 5.12 For every one that useth milk is unskilful in the word of rightenusness for he is a babe In which places and the like a weaker Christian is set forth by the name of a babe or little child And so here now in this Text before us We shall see the Resemblance made good in sundry particulars First From that which I mentioned before the smallness of their growth Little children they are but mean of stature and far short of manly perfections and so are weaker Christians and young beginners as to matter of Religion they are but infants and little children in comparison and therefore are to be perswaded to attend upon the means of growth not to stand always at a stay but to put on and to drive forward to perfection as the Apostle Paul professes of himself that he was careful to do Phil. 3.12 13. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus c. The contrary hereunto is that which is much to be bewail'd in divers Christians there are many which are well-grown and old men in reference to the world which yet are but babes and little children in Christ such as the Apostle complains of to the Hebrews chap. 5. vers 12. Who when as for the time they might have been teachers of others one had need to teach them again what be the first principles of the Oracles of God c. Nay we may go a little further than so not only which for the time may be teachers but which for the thing will be teachers and take upon them so weighty a work as that is who it they were well sifted and exawined and call'd to account would be found short in the common Articles
or matter of conceit but such as has a bottom with it when we become true Christians Christ is formed and framed in us Look as there 's a great deal of difference betwixt a Tympany or Mole or false conception and a true birth so is there likewise a great deal of difference betwixt a meer formal professor and a true believer for the former hath only as it were the picture and shadow of Christ upon him the other hath Christ formed in him So that as Christ sometimes replied upon his Disciples when they took him for a Ghost or Spirit Luk. 24.39 Behold says he my hands and my feet handle me and see for a spirit hath not flesh and bones as ye see me to have Even so may a true Christian say to any one that shall question his condition and take him for a meer image or counterfeit in Religion Behold and see if it be not thus and thus with me He has flesh and bones as it were appearing in him there 's Christ in all his lineaments to be seen upon him and Grace it enters as we may so speak into the substance of him He is in deed and good earnest that which he makes shew of and seems to be We are created in Christ Jesus unto good works as it is in Ephes 2.10 Therefore let us according hereunto examine and search our selves see what truth of Religion there is in us There 's many which have a bare outward profession and title but that is all they have a form of godliness as form is taken for outward appearance but they have not Godliness formed in them as form is taken for the inward substance Grace it is not thoroughly rooted and incorporated into them which is here implied that it ought to be Now as long as it is so with them they cannot be that which they should be whiles Christ is said to be formed hereby is denoted the substantiality of Religion Secondly The enlargement and spreading of it as running all along which I intimated before through the whole man He that is a true Christian he has every part sanctified in him he which has not he is no better than a monster Christ has somewhat of every thing in him eyes and ears and tongue and heart and all The Apostle Paul elsewhere expresses as much unto us Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness Your members servants to uncleanness and to iniquity there 's the old man formed in them and defiling every part of them your members servants to righteousness and holiness there 's the forming of Christ So 1 Thes 5.23 Sanctifie youwholly c. Thirdly Here 's also Activity and Operation Till Christ be formed in you that is till you be animated by Christ as producing the actions of spiritual life in you Whosoever is a true Christian he has Christ living and acting in him more or less and he brings forth answerable fruits unto Christ There 's an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supply of the spirit of Christ Phil. 1.19 which does actuate him and put him forward Religion is an inward business Christ in those which are his members does exert and draw forth Grace in them Lastly Here 's also permanency and inherence whiles Christ is said to be formed in us hereby is signified our constant abode and continuance in him and his in us that as the forms of things they are unseparable and unremovable from the things themselves which they are forms unto so is Christ and the Grace of Christ from the heart of a Christian and he cannot sin with a total Apostasie or falling away from Christ because the feed of God remaineth in him as the Apostle John tells us 1 Joh. 3.9 This is the difference now betwixt true and sound Christians and other men Take a worldly person and he is joined to Christ by common profession as bearing his name upon him but he is not knit and united to Christ by faith Christ has no settlement or foundation in him but for a true believer he is as it were bone of his bone and flesh of his flesh He is incorporated and ingrafted into him and formed in him And because he is so therefore he is sure never to depart or to fall away from him From all which considered by the way it will appear unto us whence all those mistakes proceed which are sometimes in the world concerning the Doctrine of Perseverance and the Saints standing or falling in point of Grace it is from hence that the nature of true Grace and Conversion is not rightly either understood or at least considered and thought upon which if it were it would soon put an end to such-like disputes as these are and of it self determine them to us As long as men shall look upon Religion as a thing meerly taken up it is no wonder that they should conclude a departure and falling away from it but when they shall consider that it is setled and rooted here they will not easily yield to a possibility of losing of it whatever is natural it is constant and permanent in the subjects of it and so it is â—ere with Grace which is as it were a second nature you may as soon separate light from the Sun or heat from the fire or life from the soul as you may do Grace from a Christian heart in which it is wrought and riveted and imprinted and transformed into it Thus you see how many things are at once included in this expression of Christs being formed in us But here it may be further demanded how far forth and in what manner this is done in what respects did the Apostle undestand that Christ should be formed in these Galatians and so consequently in all other Christians To this I answer in two especially First In respect of the Doctrine of Christ that they should be moulded and formed into that And secondly in respect of the Spirit of Christ that they should be also wrought upon and fashioned by that First In respect of Christs Doctrine that they should be moulded and formed into that this is one manner of way in which Christ was to be formed in them For this was that now which they were in a great measure departed from they had forsaken the Doctrine of Christ through the seducement of the false Teachers amongst them and were returned to the Law of Moses which they did expect Justification from Now the Apostle would have them to be formed and reformed in this particular He would have them to be well setled and confirmed in Evangelical Truths and the Doctrine of the Gospel of Christ This was that in the first place which we may here conceive as commended unto them so it concerns us to be in like manner who profess our selves Christians to be well acquainted and instructed and grounded in all the Articles
man that feareth always but he that hardneth his heart shall fall into mischief Which agrees also with that of the Apostle Rom. 2.5 Who after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and the revelation of the righteous judgment of God And this is the Emphasis of Causality The third is an Emphasis of Concomitancy or Prognostication When they say Peace and safety then sudden destruction oometh c. that is from the time that they say so it thus happens the former it is a forerunner of the latter and a manifest sign and somptom of it from whence ye may conclude it When ye observe people to be full of the greatest security they are then nearest the greatest ruine Presumption it is the harbinger of destruction This is that which is here intimated to us in this connexion which we have now before us We have a proof of it in divers instances and examples in the old world in reference to the Deluge In the Sodomites in reference to their destruction with fire and brimstone from Heaven In the Egyptians in reference to their overthrow and destruction in the Red Sea and so it shall likewise be with wicked men in reference to the day of judgment and destruction then when they least fear it it shall then most of all apprehend them and seize upon them Nebuchadnezzar whiles he was in his pomp and glory and greatest triumph and boafted of his great prosperity Is not this great Babel that I have built c. It is said that whiles the word was in his mouth there fell a voice from heaven threatning him and declaring God's Judgment upon him Dan. 4.31 So Belshazzar whiles he was in the midst of his cups drinking and swilling and carousing and little thought of any evil near unto him it is said that in the very same hour there came forth an hand-writing against him with Mene Tekel c. Dan. 5.5 And so it also happens sometimes to many others besides their confidence it bespeaks their undoing The reason of it is this Because God loves to cross and thwart the pride of man and to make him know that he is at his disposal who has all events in his own hand God will humble men by disappointing them and by showing them that they are dependent upon himself And then besides this security it makes men to venture so much the more upon sin yea indeed does argue sin to have the greater and deeper rooting in the heart which while it has so Destruction cannot be very far off as to the coming of it All these things laid together serve to awaken men out of this distemper which hath seized upon them and never more than in these present days in which we live Wherein as people were never more wicked and so from thence lyable to destruction so indeed they were never more secure and from thence in danger of destruction Well let us take heed of it and look to it take heed of abusing Gods patience and compassion and forbearance and despising of the riches of his Goodness and Mercy to thee which should rather lead thee to repentance and not as men sometimes make it confirm them so much the more in sin for though God be long-suffering yet he will not be always suffering there will a time of reckoning and judgment come at last and that to purpose the longer that punishment is a-coming the heavier will it be when it comes and leasurable correction shall be turn'dinto sudden destruction and such as there shall be no avoiding or escaping from it It is no matter what men may be for the present and for such a particular time and season which has no fixedness or certainty in it We know how the greatest Tempests and Storms that are upon the Sea they are sometimes usher'd in with the great Calmes going before them and so it happens sometimes to be as to God's Providences and Judgments in the world he may here proceed from one extremity to another and make the greatest prosperity to conclude in the greatest misery that so none may absolutely promise themselves Peace or safety in any estate or condition whatsoever which is full of uncertainty surely our peace and safety lyes not in any condition here below or the present happiness and prosperity of it but in our peace made with God in Christ and the assurance of his peace towards us wher 's itis otherwise we are in danger and hazard and jeopardy every hour and never more near indeed unto danger than when we think our selves farthest from it For as it is here exprest in the Text which I have now disptcht when they shall say Peace and safety then sudden destruction comes upon them at travail upon a woman with child and they shall not escape SERMON XLIV 2 Joh. 8. Look to your selves that we lose not those things which we have wrought wrought but that we receive a full reward It has been always counted a part of good husbandry here in the world not only to take care of getting but to take heed of losing and not only to have regard to the present but to provide for time to come Non minor est virtus quam quaerere parta tueir which as it holds in Temporals so in Spirituals and as in matters of ordinary Transaction so especially in Ministerial Dispensation This is that which the Apostle John does propound and exhibit to us here in this Scripture as a pattern to all others besides in the Applications of himself to the Elect Lady and her children He had been careful sometime formerly to instruct them and now he confirms them and indeavours to strengthen the things which remained towards them by perswading them to a special heed to themselves Look to your selves that we lose not the things which we have wrought c. IN the Text it self we have two General Parts considerable First The Caution propounded Secondly The Argument whereupon the Caution is urged or the matter wherein to be exercised The Proposition of the Caution that we have in those words Look to your selves The argument or matter in these That we lose not those things that we have wrought c. We begin with the first The Caution in its General and Indefinite Proposition Look to your selves This is that which belongs to all Christians and which they have need daily and frequently to be put in mind of even the best that are This elect Lady her self a choice and vertuous Matron and her children that walk't at present in the truth The Apostle John thinks it but necessary to lay his Caution and Admonition upon them for for self-observation that they would take special heed to themselves And we shall find the like elsewhere in Scripture in sundry places I shall not need now to insist upon them The Ground hereof is this First The danger which they are exposed to and the attempts and assaults which
because the Lord hath anointed me to preach good tidings to the meek c. And we see it fulfill'd in Luk. 4.18 so Ephes 2.17 He came and preached peace to them that were a far off and to them that were near that no man may think meanly or scornfully of this work of Preaching and publishing of the Gospel it was the work and business and employment even of Christ himself in his own person But secondly He did it also and still does in his servants who were sent and appointed by him Thus 1 Pet. 1.10 11. Of which salvation the Prophets have inquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ c. And so St. Paul in 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me c. It is Christ that speaks to us in his Ministers who have his Spirit given them to this purpose Thus is Christ a witness by way of Discovery and Revelation which is the first Explication Secondly By way of assurance and confirmation not only so far forth as he reveals to us those things which we knew not but also as he does further settle us in these things which we know in part already he is a witness in this respect likewise And that by virtue of his Spirit that dwelleth in us God hath revealed these things to us by his Spirit For the Spirit searcheth all things even the deep things of God And as he reveals them so also he confirms them and gives us a further assurance of them as it is also intimated to us 2 Cor. 2.10 Now there are two things which Christ by his Spirit doth thus witness to all those that are members of him First The Truths and Doctrines of Christianity and Religion it self And secondly Their own spiritual condition and state in Grace as having such truths belonging to them First For the Truths and Doctrines of Religion Christ is a witness in regard of these namely so far forth as he does illustrate them and shine upon them and open our minds and understandings for the conceiving and apprehending of them As it is said of the Disciples in the general in Luk. 24.45 He opened their understandings that they might understand the Scriptures The Spirit of Christ in his children witnesses Divine Truths not only to their heads but to their hearts and gives them a further savour and rellish of those things which they know in part already which is the great difference betwixt them and other men Take common and ordinary persons who have no work of Grace at all in them and they have many times a great deal of knowledg in the Doctrines and Points of Religion so far as belongs to the brain and are able to discourse it may be pretty largely and plausibly of them But now a good Christian indeed he has another kind of knowledg of them He sees spiritual Truths by a spiritual light that which others discourse of he feels and has his heart transformed and changed into the nature of them Thus he knows the Scripture and written Word to be the Word of God not only from the testimony of the Church but from the testimony of the Spirit and as finding in his own soul the workings and impressions of it as Austin sometimes professes it for his own particular This is that accordingly which we should labour to find in our selves as being that which will be of greatest use and benefit to us and most likely to hold out with us It is the best and readiest way to perseverance and continuance and abidance in the truth when it is thus wrought and riveted into us When the Doctrines of Religion are meerly notional and speculative as swiming and floating in the understanding men do more easily let them go and part with them but when Christ by his Spirit does seal them and engrave them upon the heart then they are sure and certain and we shall constantly hold them out even to the end Again for a further explication of this Point as Christ may be said to be a witness of the Truths of Religion by his Spirit so also by his life and his whole conversation Joh. 18.27 For this end says he was I born and for this cause came I into the world that I should bear witness to the truth Christs actions they gave a testimony to his Doctrine and to the truth and reality of it That which was done by him it was a manifestation of that which was said which is indeed the best witness of truth that can be given unto it And it teaches us the same likewise in some kind of conformity unto him We ought thus far to be fellow-helpers to the truth and promoters of it all that may be And so as by doing so by suffering likewise Christ was a witness to the truth also thus and enables all his servants where they are called unto it to be so likewise He is in a sense the first Martyr and all others take it from him that have any ability to be so That 's the first Branch of this witness as to the matter of it as extending to the Truths of Christianity The second is as to Christians own condition and state of Grace Christ is a witness likewise thus as he witnesses by his spirit to their spirits that they are his children Rom. 8.16 Thus 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself that is wrought and imprinted upon his heart by the Spirit of Christ which dwelleth in him and certifies him in this particular and that against all false witnesses and objections to the contrary When Satan or a mans own misgiving heart shall be ready sometimes to accuse him and fly in his face here 's the witness and testimony of Christ himself which will carry all down before it And so again when a man 's own heart acquits him and speaks comfortably to him here 's the witness of Christ also to confirm it and to add strength unto it which is the chiefest of all As Peter sometime to Christ Lord thou knowest all things thou knowest that I love thee Christ is not only a Judg but a Witness and accordingly we may appeal unto him for the clearing and justifying of us upon any occasion as this Disciple here does and he will be ready accordingly to give in witness to us and for us as it is proper unto him my witness is in heaven and my record on high Job 16.19 Yea and to give witness in us too within our own breasts Christ he can speak peace to the Conscience and make it speak peace to it self which no other witness can do besides He can so enlighten and over-power the Conscience as thereby to enable it to give a right judgment of it self which oftentimes
All things disparaged in comparison of the one thing necessary 51 58 59 To chuse the one thing necessary an argument of four things 55 Natural ability See free-will and free-grace What it may what it cannot do 155 Pelaginas confuted 166 Natural condition A miserable condition 159 160 O Ordinances Touching those who are without Gospel-ordinances 9 Whence their efficacy arises 31 P Pharisee What their righteousness was 1 Touching Pharisaical righteousness See Rightousness Prodigies and signs 266 Punishments Degrees of punishments 4 Peace What peace Christs death obtains 275 What it implies 406 Patience Of God 29 Why God bears long Ibid Pride How it discovers it self 39 430 Proveing How taken 385 Prayer Satan sometimes prays 65 Comfort when we cannot pray See Comfort VVhy Christ prayed although he could do all things without it 72 Incouragement to it 446 Papist And Jew wherein a like 266 Transubstantiation 267 269 Against their Tradition 339 Perseverance True Christians shall persevere 76 87 369 See Grace Persevere in two things 103 Helps to it Ibid VVhence the opinion of falling away arises 369 Motives to it 408 Providence Our ignorance touching Providence twofold 111 The intricacies of Providence and the reason thereof 112 Not for us to foretell its future events 113 VVhat in Providence God will at last make manifest 114 The properties of Gods Providence Ibid. VVhen God will vindicate his Providence 115 Prophesie See Enthusiasts Not for its to foretell future events of Providence 174 213 Imagainary Revelations censured 337 Opposers of Christs prophetical office 436 Perswading How taken 305 Preaching How men come to count it foolishness 261 VVhat it is 261 337 VVhence its efficacy arises 261 VVhy it profits not without faith 263 Directions touching it 270 271 298 350 274 278 437 382 301 VVhat it is to preach Christ crucified 276 VVhence it becomes unprofitable 263 279 280 Parents Duty to their Children 266 R Pighteousness OF Scribeds and Pharisees what 12 Defectiveness of the righteousness of Scribes and Pharisees 3 10 The Principles of Pharisaical righteousness 3 VVhy Pharisaical righteousness cannot bring to Heaven Ibid. Pharisaical righteousness in a sense worse than notorious sins 4 Civil righteousness commended 5 The righteousness exceeding that of Scribes and Pharisees Ibid. Moral righteousness not meritorious of saving-grave 11 Reproof How to be administred 41 46 The best of Christians ought to be reproved 41 Cautions to be observed in reproving a good man 42 Riches Their vanity 25 Resurrection VVhy Christ is so called 144 Religion The one thing necessary 47 Motives to diligence in it See Diligence VVhat required unto being acceptably religous 56 VVhence staggering in it arises Ibid. Religion justified 59 47 91 VVhat in it chiefly to be minded 296 Relations VVhence discord between nearest relations especially arises 53 Comfort under the loss of them 132 450 Reason The impotency of humane reason 90 91 112 173 254 255 259 269 How it discovers God 133 A check to the Contemners of it 269 Rehearsed In Scripture of the same words what it implies 341 Repentance How the goodness of God leads unto it how not 353 Reward Touching it 423 S Scribes Their office 1 Stumling-block 281 Satan Why he most tempts the godly and those especially most godly 62 Why most of all be iempts Ministers 64 His winnowings what 67 Sincerity A double effect of it 101 Sinner In what respects a fool 19 His danger and misery in this life 24 426 His ignorance 90 Incouragement ot prosligate sinners to repent 108 His impotency 163 Different sinners have their different corruptions whence it is 265 Why God bestows many good things on them and bears long with them 347 How without God in the world 426 Spirit Of God why compared to wind 85 How to get its supplies 168 What it is to walk in it See Walk How it witnesseth the Truth of Scripture 435 Scepticism The danger of it 266 Scandal VVhat it is implied 281 Lords-Supper What eating and drinking damnation signifies 282 Sin An umprofitable thing in what respects 356 Whence men come to be ashamed of it 359 Its aggravations 422 Its heinous nature discovered 442 How men sin against the blood of Christ 443 Speaking A threefold speaking 411 Security The danger of it 416 417 Salvation A Christians certainty of it 433 In what sense it 's said a Child of God cannot sin 325 T Thoughts Vanity of them 18 The evil of distraction in them 45 50 Causes of distraction in them 45 52 Remedies against their distraction 45 52 Taking freely what it imports 458 Temptations Why Satan must tempts the godly and those especially most godly 62 Why he most of all tempts Ministers 64 Support under Temptation 65 72 75 79 87 Walk against them 66 74 Why God suffers his to fall into them 73 How faith helps under them 75 Whence Christians come to recover out of them 78 The evil that comes by them 80 The good that comes by them 62 Time What knowledg of the times concerns us what not 113 130 171 What times it 's not fur us to know 169 Terrors Of the Lord what 303 Thirst spiritual what it implies 455 The excellency of spiritual thirst 456 Teason Gun-powder Treason 317 Truth How taken in Scripture 328 Toleration Against universal toleration 337 Tradition When equalized with Scripture condenned 339 V Vanity OF Thoughts See Thoughts Unity Among Christians 408 409 Bounded 409 Unbelief The hainousness of it 436 Voice of Christ in the Ministry the voice of the spirit in the conscience and the voice of the spirit in the Spouse to be heard 453 454 W Way Incourage any coming on in the Ways of God why 14 Word Ingemindation of words its end 41 60 World Take heed of worldly-mindedness See Mind Why continued 106 How taken in Scripture 152 Watch. Against temptation why 66 67 Motives to it 418 Work How Christ helps to the performance of a good work 164 Good works in what respects disparaged 156 Wisdom Humance in what respects disparaged 156 Walk To walk in the spirit what 372 373 What it implies 374 400 How walking in it secures against sin 380 Touching a Christians rule to walk by 403 404 Water of life what understood by it 456 What understood by Whosoever will let him take of the water of life Y Youth Motives to early Godliness 52 Good education a great blessing 266 Z Zeal How Christians come to decay in it 421 FINIS