are upon them those which are subject to very much hazard they had need to take very much heed Now this is the case of Christians especially according to the times in which they may live as it was the reason here intimated by St. John in this very Scripture who having in the verse before said That there were many deceivers entred into the world adds presently Look to your selves as a Caution very fitly consequent upon that intimation where there are cheaters and cut-purses in the croud people had need to look to their pockets and so it 's here There are many deceivers and seducers and false-teachers which are gone abroad labouring to corrupt men and to divert them from the Truth of Christ and therefore they have great need to beware Secondly As there are assaults upon them so themselves without better heed are too apt to be overtaken with them There is not more deceitfulness and malice in Satan and his instruments than there is likewise naturally in our own hearts to yield and comply with them therefore we had need to look to our selves As it is in matter of the body where people are more apt to take such infection or contagion in them they conceive it does more concern them to be more heedful and regardful of their health even so 't is here We are ready ever and anon to comply with every evil suggestion and temptation which is administred unto us we are like dry tinder to these sparks which are struck upon us which is the difference betwixt us and Christ Our blessed Saviour he was tempted as well as we but it could do him no hurt because he had nothing within to comply with those Temptations but we have a corrupt party within our selves and our own hearts which does joyn issue with Satan and his instruments to overthrow us which calls for our greater Caution Therefore we shall still find in Scripture these expressions promiscuously used to look to our Enemies and Seducers and to look to our selves the one in regard of their craftiness and industry to beguile us and the other in regard of our proneness and facility to be beguiled by them And then Thirdly Add also hereunto the grievousness of the miscarriage which we shall hear of more afterwards in the sequel of the Text and the great loss which we sustain by neglect every one conceives himself to be bound to take heed there where heedlesness will be in any great measure pernicious and disadvantagious to him where mens estates or their lives lye upon it they think it stands them in hand there to be regardful Now such is the condition of Christians if they fail in this particular it is as much as is afterwards implied as Heaven it self and their salvation comes to as much as all that they have done hitherto in the whole course of their lives before and as much as that reward which they make account hereafter to partake of in another world All this laid together serves to quicken us and provoke us in this business to think such words as these are not needless and superfluous to us as we are sometimes ready to think but to suffer them and to suffer our selves to be wrought upon by them and to acknowledg the good-will of them that inculcate them upon us Look to your selves But further We may take this also Emphatically Look to your selves as committing them now in a special manner to their own custody and watchfulness as who was at this present absent from them It is not to be taken Exclusively as if he himself meant no more to look after them but eminently and with special signification This is that which people answerably are to do not to lay all upon their Teachers but in a good measure to look to themselves and to work out their own salvation with fear and trembling Where they have had the seasonable Counsels and Exhortations and Admonitions of their Ministers going before it concerns them now afterwards to improve them to their own best spiritual advantage The Apostle John does in this case with these Believers as some Physician would do with his Patient who when he has done all for him that belongs to him and lyes in his power bids him now to beware and take care of his own health and to look to himself and accordingly it behoves all Christians so to do And that for this reason especially forasmuch as they may not always have other helps near unto them It becomes us so to live in the use of all spiritual means which God does afford unto us for the good of our souls as that if God should in his Providence at least for such a time restrain them and deprive us of them yet we might not be wholly at a loss or to seek what to do but might subsist in the strength of that which we have already received This is that which St. John here counsels the Elect Lady and her Children to do and we should follow the like Example Sine cortice nare c. not always to be babes and children but able to go alone of themselves This Caution here of the Apostle was not as I hinted even now a word of negligence but rather of prudent forecast for them Indeed there are some kind of Teachers who are ready now and then to say it thus Look to your selves for you are likely to have no looking to by us but St. John does not so intend it He had done his part already with them all the time before and now does but provoke them to make good use of what they heard already from him and to put those his Doctrines into practise There may such times fall out when either Ministers may be removed from their people or people kept from their Ministers and then must every one suo succo vivere live by somewhat within himself And therefore they should so other themselves that it may be thus with them The better we improve such helps as these whiles we injoy them the better shall we be able to subsist in the deprival of them And yet we may not think as if St. John did altogether remit his care of them even now at present for as he had instructed them formerly so he does still retain his affection to them and watchfulness of them even at this distance As the Mother when she bids the child to look to it self as if she took not care of it yet notwithstanding she secretly holds it up and keeps it from falling so did this Blessed Apostle with this Elect Lady and her family He was mindful and regardful of them by his prayers for them inquiry after them counsel and good advice upon occasion sent unto them even now in his absence from them And this Expression it was not so much for the warranting of neglect in himself as rather for the preventing of it in them that they might not be guilty of their own miscarriage I might
to make the Captain of our Salvation perfect through sufferings Our sins had wholly obstructed and stopp'd up the way to Heaven and made it unpassable to us now Christ by his death hath opened it and made way for us The Blood of Jesus Christ hath cleansed us from all sin 1 Joh. 1.7 Having taken our nature upon him and in that nature suffer'd in our behalf he hath now made us capable of partaking of eternal happiness This is that new and living-way which we find mention made of by the Apostle in Heb. 10.19 20. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an High Priest over the house of God Let us draw near c. This is the benefit which we have by Christ's death and the satisfaction of God's Justice for our sakes not only that our sins are pardoned but also that we have favour and grace to be entituled to eteral life This in the discharge of Christ's office of Priesthood He is the way first of all so The Second is in discharge of his Prophetical Office He may be said to be the way also thus so far forth as he hath revealed and made known this way unto us which he hath done for us This he did in his own person whiles he was here upon earth He went about teaching in the Synagogues and preaching the Kingdom of God as we may see in divers places of the Gospel Joh. 1.18 No man hath seen God at any time The only begotten Son which is in the bosome of the Father he hath declared him He hath declared him he hath declared God himself and he hath declared the way of coming to God as being privy to God's mind in this particular This he did whiles he lived here in the World And since that he is gone up into Heaven he hath done it also and still does it by his Ministers and Embassadors whom he hath sent to this purpose to prepare the way of the Lord and to make his paths known The Preaching of the Gospel it is no other than the way of Christ which he hath consecrated for us as a means to bring us to Heaven and Christ himself may be said to be the way in reference to it Thirdly As to his Kingly Office he is the way to Heaven also thus He is Via Regia so far forth as he does cause this way to be laid out for us and does order us and regulate us in it When we have found out the right way to Heaven yet being left to our selves we are apt to stagger and stumble in it and ever and anon to be wandring and running out of it Now this is a part of Christ's Government which he does exercise over his chosen to reduce them and keep them right To make strait paths for our feet lest that which is lame be turned out of the way and that it be rather healed as it is in Heb. 12.13 And then also by the same Kingly Power he does likewise remove and take away any thing that may hinder and obstruct us herein Oh there are a great many difficulties in our passage to Heaven which are hindrances and impediments to us many lusts and temptations and afflictions and enemies of all sorts as so many Pyrats and Robbers which we are to grapple withal Therefore Christ is fain to be our way as to the removal of these difficulties from us which he does as our King To all this we may further add his conduct and guidance of us by his own pattern and example He is thus far the way to Heaven as himself hath walked in that way in the tenour of an holy conversation So the Apostle Peter expresses it 1 Pet. 2.21 22. Christ hath left us an example that we should follow his steps who did no sin neither was guile found in his mouth Our Saviour's life whiles he was ere upon earth it was an heavenly life and favour'd of that blessed place which he was tending and going to and thereby shewed us what ours should be too He chalk'd out the way to Heaven for us for the direction of us And therefore the Scripture still calls us to the following and imitation of him and walking in his ways Thus Matth. 11.29 Learn of me for I am meek and lowly c. Joh. 13.15 I have given you an example that ye should do as I have done to you Phil. 2.5 Let the same mind be in you which was in Christ Jesus And 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Thus still is Christ himself propounded as a Guide and Conduct to us And thus in all these respects is he very fitly and properly termed the way This is a Point of great comfort and satisfaction to us that there is such a way as this is which is found out for us to everlasting Salvation which whiles we are careful to enter into and to persevere and hold on in we may at last come to the enjoyment of it That it is not only provided for us but also discovered to us as it is now here in this present Scripture That Christ himself who is it is pleased to shew it and to acquaint us with it as here he does Every man by nature is a stragler and has lost his way We all like sheep have gone astray and have turn'd every one to his own way as the Prophet makes complaint Isa 53.6 But here there is a way opened for us which it concerns us therefore to attend unto and not to depart from it This is the way walk ye in it It is our concernment so to do especially if we shall consider the divers properties and excellencies which are in it There is nothing which is desirable in any way but it is to be found and observed in this way whereof we now speak As to instance in some sew particulars First it is a true way A way that comes perfectly home to the journeys end And therefore as I hinted in the beginning some have thought the word Truth to be added in the Text. by way of special denomination He is the way and the truth That is he is the true way There There are a great many ways which men sometimes do dream of in the World as whereby to come to happiness but they all fall short of home and do not attain it yea but Christ he is the way indeed so as those that lay hold on him shall be sure never to miss Our way to happiness when time was lay in another tract to wit in our selves when Adam was entrusted with it for himself and all his posterity But that we parted withal of our own accord But now there 's a new and living way provided for us which is a great deal better and that is
such points whosoever they are First Because they are such points which are indeed if we rightly consider them of a very deep reach in Religion though God in his Providence has brought it down to the capacity of the meanest yet in that it is such a Doctrine as does sute with the learning of the greatest and such as the greatest wits in the world may not scorn to search into What do we speak of the world and men when the very Angels themselves admire it and bow down to peep into it as the Apostle Peter tells us 1 Pet. 1.22 If they are such Mysteries as are high enough for Angels surely men have no cause to disdain them or scorn them or be weary of them though never so fully accomplished in regard of humane wisdom and learning here 's that which will hold them tack whosoever they be Secondly The wisest and learnedst that are such points as these may very well become them forasmuch as they are necessary points and such as tend to Salvation it self If wise men will be saved they must be glad to hear of saving truths there being but one way to Salvation for them and all others besides Those who have the greatest skill in Physick they are glad to take the same potions for their health which others take and so those which are the most famous for wisdom they may be glad also to partake of the same truths for their spiritual edification which others do of meaner parts Thirdly Again there is this besides considerable in it That there 's an infinite depth in these matters which we can never sufficiently reach or dive into and those that knew never so much of them yet they are still capable of knowing more and every new discourse about them it still adds somewhat unto them as every time that we read the Scripture we may still gain some new knowledg by it Besides further That we need affections even there where we need not information This is a special ground for the Preaching of plain Truths to great Wits thereby to work upon their hearts and to draw their love and affection to them There are many which know a great deal but their knowledg is very cold and dead and heartless in them and therefore to put some fire into them it is necessary to inculcate and preach these points upon them as men eat not only to take away hunger but also to gain spirits not only to satisfie their appetites but likewise to encrease their strength and corporal vigor This may then teach all such persons with patience to submit to such Truths and Points as these are and to receive with meekness that word which is able to save their souls as the Apostle James speaks Chap. 1. v. 21. Let us not disdain the common Doctrines of Religion nor think them too low for us which as no man is too good to preach of so no man is too good to hear nor to have imparted and communicated unto them And that 's a third thing here in the Apostles carriage his faithfulness and indifferency of mind The same Truths to Jews and Gentiles Fourthly There is here one thing more in his practise and that 's this namely his wisdom and discretion in the course which he here took for the curing and removing of the distempers of these Jews and Gentiles in reference to Preaching and that is by the very exercise of Preaching it self They counted it the foolishness of Preaching Well how does the Apostle now go about to free them and deliver them from this mistake why he does it no other way than indeed by preaching to them The way to bring men in love with Preaching is to use Preaching amongst them diligence in the performance will make them to affect the ordinance One would have though when the Apostle had perceived what mean apprehensions these people had of Preaching he should have now forborn Preaching amongst them and resolved as Jeremy once did that he would never preach more I said I will not make mention of him nor preach no more in his name Jer. 20.9 But St. Paul does not so he now Preaches so much the rather and falls to his work so much the faster We preach Christ crucified And this there 's good cause for First Because a great occasion of peoples prejudice against Preaching is because indeed they are unacquainted with it they speak evil of that they do not know whereas if they knew it better they would be more in love with it Now the use of it does discover this to them this shews them that worth which is in it which otherwise they do not so well discern as it is in other matters the strangeness which is betwixt friends is cause from want of converse c. so here Secondly Because there 's an authority in Preaching and an effcacy which goes along with it which does command respect unto it it is not in mens power and liberty whether they will honour Preaching or no they shall do it by meer force and as it were against their wills whether they will or no as Physick makes men in love with Physick This therefore is first a good Item to Ministers what to do in such cases to do as the Apostle here do's And secondly we see here how to cure this distemper in many places in the Country namely by sending Preachers amongst them And so for the curing also of an itch in hearing the way is to preach sound and powerful Doctrine to them But so much of the first Particular viz. The Apostles carriage as concerning the ordering of his Ministry which we have seen in four several Instances The second is the Apostles Doctrine for the points delivered by him and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ crucified This was the string which the Apostle here harped upon and the lesson which he principally taught from whence we may observe thus much That Christ crucified is the main object and matter of our Preaching the chief work and imployment which lyes upon us in our Evangelical Dispensations is to lay open the Cross of Christ The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified In the second Chapter of this present Epistle and the second verse the Apostle professes that for his part he determined to know nothing else I determined to know nothing amongst you save Jesus Christ and him crucified I determined the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judged not only in a way of resolution I purposed to know nothing else but also in a way of approbation I esteemed nothing else besides so fitting to be known To know amongst you what 's that that is indeed to make known A Minister knows no more in this sense than he publishes and declares to others and makes them know as well as himself Now this was that which the Apostle was resolved on especially to beat upon in his Ministry
not only a pinching upon their judgments so as to believe a thing improbable but likewise a pinching upon their affections to resign and give up themselves to such a Saviour as this was Thirdly It was foolishness to them in regard of the power and efficacy of this Mystery And that work which by way of Analogy was required of them in answer hereunto which was to crucifie their own lusts and affections as this Doctrine does indeed teach us to do Thus in all these respects was Christ crucified foolishness to the Greeks The use of this Point to our selves comes to this First as it shews us what a dangerous and perillous thing it is to have Wit without Grace it is but as we use to call it Armata iniquitas it is but wickedness set up in arms And it makes men but so much the more to contemn Religion and the means of Salvation As the greatest Clerks are not always the wisest men so the wisest men are not always the best Christians and as many which are famous for learning yet they are not always famous for Prudence and Discretion and Practical Wisdom but do many times exceedingly fail and miscarry here so many which are famous for Wisdom and Prudence in a way of the world yet are not always wise to Salvation as I have formerly shewn unto you These Greeks as wise as they were in worldly matters yet they were not so in the things of God but rather the contrary Nay further they were here by this means occasionally set further off from it Christ crucified is foolishness to them and their wit makes them to despise that means which should save their souls Well let us therefore for our parts take heed of being any way guilty in this respect and let me again renew that counsel which I have before founded upon this Scripture to pray to God to sanctifie our Reason and Understanding and Parts unto us There are many sad Wits in the World which if they can break a jest upon Scripture if they can cavil at the Truths of God if they can deride and scoff at the Ministry and Preaching of the Word they think themselves safe But how much better were it not to have been born than to die in such a temper as this is how much better a great deal were it to have been born an Idiot or natural fool than to have wit and parts and learning and wisdom upon those terms and conditions so as to count the Gospel it self foolishness Secondly Let us hence also learn to admire the Wisdom and Power of God who by that means which the world accunts foolishness is pleased to compass the Salvation of the World And thus now I have done with the entertainment of the Gospel in the first sense as a Doctrine of offence and that in two Particulars Vnto the Jews a stumbling-block and unto the Greeks foolishness Now it follows as a Doctrine of success in as many more in Vers 24. But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God But of this God willing in the next Sermon SERMON XXXI 1 Cor. 1.24 But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God It is the Duty of every Minister and Preacher of the Word of God not only to study his Sermon but likewise to study his Auditory and not only to regard the Doctrine and Matter which is delivered by himself but likewise the success of his Doctrine and the efficacy or miscarriage of it in the hearts of his Hearers that so he may accordingly know the better how to dispose his pains and labour for time to come and supply those things which are defective And this is that which we may here observe and take notice of in the Apostle Paul he does not content himself with this to Preach Christ crucified and so to pitch upon sound Doctrine and Instruction But he observes the effect of this Doctrine and the various entertainment of his Preaching by those persons which it was tendred unto Whereof this is the result and the account that to some it is a Doctrine of offence and reprobation to others of success and acceptance The former of these we have already dispatcht in the 23 verse of this Chapter we come now with Gods assistance to the latter in the 24 verse here before us But unto them which are called both Jews and Greeks c. IN this Verse we have declared unto us the Entertainment of the Doctrine of Christ crucified as a Doctrine of success and such as took effect upon the hearts of those to whom it was brought But unto them which are called c. where again as in the former we shall observe somewhat in General and thence proceed to the particular Points which lye here before us for the general therefore first this That God will have always some or other in the world which shall imbrace and bear witness to his Truth Thus here in the Text the Preaching of Christ crucified to the Jews that is to a great many amongst them it was no better than a stumbling-block and to the Gentiles that is to a great number of them it was no better than foolishness But to those which were called that is to a certain remnant in either it was the power and wisdom of God himself There were some which still gave entertainment unto it Some Criticks have been of opinion as if the Apostle here in this place did allude to a Paronomasia in the Hebrew Language and that as thus The Cross to the Jews is Micshal which signifies a stumbling-block and to the Greeks is Micsal which signifies foolishness But to the Called and Believers amongst both it is Sekel which signifies Vnderstanding I do not insist much upon the urging of this notion but come rather to the thing it self Where I say we may observe thus much That God will always so ordain it in his Providence that some or other shall entertain his Word and Gospel where it is dispensed and preached unto them Thus we shall find it to have been where-ever the Apostles themselves came there was a certain number which imbraced their Ministry and gave heed and regard to the Doctrine which was delivered by them This God will have to be upon divers Considerations First For the accomplishment of the number of his own Elect Gods Providence is subservient to his Decree and that which he does in the world it is very sutable to his eternal purpose concerning the final condition of mens persons in the world to come Now because that where God sends his Word he has usually some or other to be converted and brought home to himself therefore as sutable hereunto does he work their hearts to the receiving of the Word which is the means for the effecting this conversion As many as were ordained to eternal life believed Act. 13.15 Secondly God
〈◊〉 〈◊〉 〈◊〉 thrusts them forth as it is Matt. 13.52 That which we have seen and heard declare we unto you c. says St. John in 2 Joh. 1.3 But Secondly As here 's an acount of their knowledg what they did with that so here 's likewise an account of their practice what put them upon that For that 's another question which is sometimes put in such cases to those who are the servants of Christ What need ye to be so earnest and importunate and to make such a stir as ye do to persade men to this and that to look after their souls and to mind eternity and to have a regard to their future condition c What needs all this instruction and exhortation and admonition and threatning that comes from you Can't ye as well let men alone and be quiet and there 's an end No says he we cannot do so There 's very good reason for it why we should be thus earnest as we are to call upon men to leave their sins and to amend their ways and to reform their lives and that is Knowing the terror of the Lord. We cannot know that and not practice this Scientes ideo suademus there 's that also in Because we know therefore we perswade Where this knowledg as it here lies in the Text seems to carry a threefold force on Emphasis with it First As a word of discovery in opposition to ignorance knowing it that is being advised of it Secondly As a word of certainty in opposition to conjecture Knowing it that is being assured of it Thirdly As a word of consideration in opposition to forgerfulness or non attendency Knowing it that is being mindful of it The Apostle Paul and the rest of the Ministers upon the account of that knowledg which they had of the terror of the Lord in this threefold explication they were therefore thus diligent to deal with men for their hearkening unto them First Knowing it in a way of simple discovery in opposition to Ignorance Knowing it that is being advised of it it is a great advantage to any man that undertakes to speak of any thing or to perswade any other to it for himself to have an understanding of that which he speaks about to know what he says and whereof he affirms Those that are ignorant themselves will be but sorry Teachers of others So then the blind must lead the blind Teachers should be persons of knowledge 1 Tim 2.7 and those which are so will be ready to be so which St. Paul does seem to intimate and insinuate here in this place As if he had said thus much If we are ignorant we should be content to silent if we thought there would nothing come on it we should let men go on in their sins without interruption and say nothing at all to them of them let them sleep in an whole skin and go to Hell and our selves with them but as for us we know better we are not ignorant of this one thing That all men shall appear before the judgment-seat of Christ that every one may receive according to that which he hath done in his body whether it be good or evil We are sensible of the thing it self the day of judgment and of the great danger which lies upon those which are neglectful of it And therefore we can't but speak of such things as these are Secondly Knowing in a way of certainty and in opposition to conjecture Knowing that is knowing perfectly of exactly fo as it is in 2 Thes 5.2 Your selves know perfectly that the day of the Lord comes as a thief in the night c. There are many things which we have sometimes some kind of hint of but we are not altogether sure of them but only by guess we think they may be so but we are not sure they are so yea but now this business which the Apostle here speaks of was of another nature it was that which he knew that is it was that which he had a clear and manifest discovery of to him and therefore it was that he was so earnest about it For men to vent their meer fancies an conceits and speculations for Truths and to impose them upon others judgments and belief that may carry a great deal of weakness and imprudence in it to say no worse of it yea but St Paul here went upon a better ground and argument Therefore here it was as our blessed Saviour exprest himself sometimes to Nicodemus We speak that we do know and testifie that which we have seen and therefore ye are to receive our witness John 3.11 3. Knowing in a way of Consideration in opposition to forgetfulness or non-attendency There are many things which we know habitually which yet we do not know actually that is which we know but we do not remember or think of them and reflect upon them And the want of Knowledg thus is a great occasion of the neglect of our Duty in many things which are to be done by us But where this is it is a great help unto it and so it was here in this particular case with the Apostles in the discharge of their Ministry who because they did not only believe but also remember and frequently consider and meditate upon this terrour of the Lord in their own minds and spirits therefore consequently did so diligently commend it to the thoughts and hearts of Gods People and put them upon the study of it also And thus have we seen the full Emphasis of this word Knowing as it lyes here before us in the Text as a word of Intelligence as a word of Assurance as a word of Remembrance For a further account yet still of the practice of the Apostles here exprest in these words Knowing therefore the terrour of the Lord we perswade men We may take notice of a threefold Illustration which is observable and considerable in it First The principle or foundation whereupon it was laid Secondly The matter or argument which it was conversant about Thirdly The method or order for the carriage of it 1. The principle and foundation whereupon this practice of the Apostles in their perswading of men was laid and that was Knowlege knowing we perswade We never do any thing as we should do at least in that manner as we should do especially in the work of the Ministry till we hold our selves to this We then perswade most effectually when we perswade knowingly Thus in the beginning of this Chapter We know c. that we have a building of God an house c. 2. Here was the matter which this his perswasion was conversant about and that was of judgment to come a principal and fundamental point of Christian Religion as we find it to be declared in Heb. 6.2 This was that which he prest upon Christians and others in the course of his Ministry as we may observe in divers instances of it Thus when he preached at Athens to the Philosophers
especially in temptation of it self it is unable to do Ministers may be able to bear witness of the promises in general but Christ he is able to apply them and bring them home in particular Therefore we should learn to give Christ the honour which is due unto him in this respect by owning and acknowledging of his power and ability to this purpose and complying with it We should take heed of denying it either in point of Doctrine or in point of practise Those deny it in point of Doctrine who with the Papists deny it to be possible for a Christian here in this life present to be assured of his Eternal salvation or state in Grace and those deny it in point of practice who chuse rather to close with the malicious suggestions of Satan than with the comfortable intimations of Christ and his Spirit applying himself to them And both of them do exceedingly derogate from Christ in his Prophetical office whereof this is one part to testifie the condition of his people in order to salvation that they are indeed in the state of Grace And so much may be spoken of the first word of Emphasis in the Text and that is the Witness The second is The Faithful Christ is not only a witness but a faithful witness which is the chief and principal commendation of a witness indeed what St. Paul says of a steward the same may be said of a witness of the former we have it in 1 Cor. 4.2 It is required in stewards that a man be found faithful and so it is required in witnesses And accordingly such an one is Christ as we find him described Revel 3.14 The Amen the true and faithful witness This faithfulness of Christ in point of testimony it may be explained and laid forth unto us in three particulars especially First In the veracity of it Secondly In the universality And thirdly In the sincerity For the veracity of it First Christ is a faithful witness because he witnesses nothing but that which is indeed truth Whatever Christ propounds to his Church to be believed by it it hath an undoubted certainty in it Thus 2 Cor. 1.19 20. the word of Christ is declared not to be yea and nay but in him to be yea And it is added For all the promises of God in him are yea and in him Amen unto the glory of God by us And what is there said of the Promises it holds good of the whole word at large it is no other than Truth it self as proceeding from him whose name is faithful and true Secondly From the universality of it Christs faithfulness is seen in this likewise not only in delivering the truth but the whole truth There are many witnesses sometimes in the world who are partial and imperfect in their testimony somewhat they will be content to witness but other things they will desire to conceal this is a great part of unfaithfulness But now with Christ it is far otherwise he reveals and declares whatsoever is to be revealed by him not reserving or concealing any thing Joh. 8.26 He that hath sent me is true and I speak to the world those things which I have heard of him Those things which I have heard of him indefinitely whatsoever they be without any reservation or exception And so as without reservation so without addition likewise that which the Father commits unto him to be declared that alone does Christ declare As he is the Mediator of the Church so he does all by dispensation from him and varies not Thirdly His faithfulness is seen in his sincerity in all this in that herein he seeks not his own glory but the glory of him that sent him as he testifies of himself Joh. 7.18 He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and there is no unrighteousness in him Where Christ does therefore conclude himself to be true because he seeks not his own glory but the glory of his Father and so indeed he did and that in a principal manner and so likewise he sought the good of those persons to whom he was sent which was another part of sincerity in him and so consequently of faithfulness Therefore as he revealed to them the whole Truth of God so still with respect had to their capacities and as they were able to bear it He would not obtrude more upon them than was fitting for them and than they themselves were capable of for such a particular season He would not withhold from them so much as they needed and he would not impose upon them more than they could bear and so making their good and advantage his main aim and intendment This was his sincerity The Consideration of this Point thus open'd and explain'd unto us may have a suitable influence upon our selves in a way of Application First As a special Argument and Ingagement to us to believe what is afforded and propounded by Christ to be believed by us Faithfulness on Christs part it calls for Faith on ours and his witnessing it calls for our assent That 's the improvement which is to be made of it by us We see here from hence the hainousness of the sin of unbelief and infidelity By how much the more faithful Christ is in his witness so much the more shame is it for us to discredit it and to set our selves against it He that believeth not God says the Apostle he hath made him a lyar because he believeth not the Record that God gave of his Son An unbeliever he makes Christ unfaithful which is such a sin as he will never put up We see amongst men how much commonly they stand upon their faithfulness that that should not be any thing call'd in question and where it is so they are impatient of it To give a man the lye it is counted the greatest indignity that can be And how then may we think will Christ take it when we shall in effect do as much to him as by our unbelief we are said to do He that stands so much upon his Truth which he hath magnified above all his Name as the Psalmist tells us certainly he will not hold them guiltless which disparage it by not closing with it and assenting to it Therefore let this provoke us to stir up our Faith as much as may be upon all occasions and make it as General and as large and of as full extent as possibly may be look how large Christ's witness is so large and full in like manner should be our receiving of it and that whether as to the promises of Christ or else to his threatning for he is faithful in both First Take him as to his Promises Let us hold upon Christs faithfulness in them by trusting perfectly to the grace which is revealed as the Apostle Peter exhorts us 1 Pet. 1.13 And again as the Apostle to the Hebrews Let us hold fast the profession of
young spreadeth abroad her wings taketh them and beareth them so the Lord alone did lead him c. There is a wonderful great tenderness which God expresses to his people so that when men are most cruel against them He himself is most merciful to them and expresses the greatest kindness towards them That 's for the first Expression here used in reference to their deliverance He hath taken you The second is Hath brought you and this as well as the other hath a double force in it First an Emphasis of Power brought you forth with a strong hand Secondly An Emphasis of Solemnity Brought you forth with a stretched out Arm. First There is power in it Bring you forth That is forced you forth whether your enemies would or no. Thus did God to Israel He made Pharaoh and the Egyptians to give them up whether they would or not yea as the Apostle tells us He would tells us he therefore for this purpose raised them up that he might shew his power in them Rom. 9.17 There 's no standing against the Lord when he has a mind to deliver His people He will bring them forth maugre all opposition in despite of all the powers either of Earth or Hell it self Secondly There 's also solemnity in it He brought them forth i. e. in triumph As with a strong-hand so with a stretched-out arm as the Scripture also expresses it Deut. 5.15 Stand still saith Moses and ye shall see the salvation of the Lord Exod. 14.13 Yea and not onely you shall see it but likewise others Psal 98.23 The Lord hath made known His salvation his righteousness hath He openly shewed in the sight of the Heathen He hath remembred His mercy and truth c. And all the ends of the Earth have seen the salvation of our God Now from both these expressions together Hath taken you and hath brought you forth we see the thing it self sufficiently declared unto us that God did at last deliver His people out of this Captivity under which they were He removed his shoulder from the burden and his hands were delivered from the pots as it is in Psal 81.6 8 13. Though ye have lien among the pots c. And so he does likewise with many more with them Though God suffers His servants sometimes to fall into the hand of their enemies yet he does at length free them from them This he doth upon divers considerations First out of His own bowels and compassion He will not alwayes chide neither keepeth He his anger for ever Psal 103.9 And Isa 57.16 He will not contend for ever neither will he be alwayes wroth for the spirit should fail before Him and the souls which he had made Secondly Out of respect to his People least they should be discouraged and provoked to evil Psal 125.3 The rod of the ungodly shall not lye upon the lot of the Righteous least the righteous put forth their hand unto iniquity The Lord will not too much draw out the corruptions and infirmities of His servants And then Thirdly Out of Regard to the enemies least they should insult Deut. 32 26 27. I said I would scatter them into Corners c. were it not that I feared the wrath of the enemy least their adversaries should behave themselves strangely c. Let this therefore be the use which we make of it to our selves First to Expect it whereas yet it is not Secondly To acknowledge it and to improve it there where it is First I say to expect it where it is not It is that which God will do it is that which he has already done to our hands in this example before us we are ready when we fall into any trouble to think that we shall never come out of it and that there is no redemption from it well but see here the contrary in this instance of the Israelites brought out of Egypt and delivered from the Iron-furnace which though it threatned them with perpetual bondage yet we see at last had an end and consummation of it God took them and brought them forth Secondly As where it is not yet we should yet expect it so where it is we should improve it and that to several purposes First to thankfulness in acknowledging it The Spirit of God by Moses does often put them in mind of this Deliverance to draw thankfulness from them And if God's mercies have not this efficacy upon us we are then indeed very unworthy of them Secondly To Obedience which is the best expression of thankfulness Thus this Deliverance likewise is urged there in Jer. 11.4 For obeying the words of the Covenant which God commanded their fathers when he brought them forth out of the land of Egypt from the Iron-furnace Thirdly To Dependence upon God and prevailing with him against another time That He which hath done so much for them already would be still pleased to do more As we find Solomon using that Argument in 1 King 8.52 For they be thy people which thou hast brought out of Egypt c. And so much may suffice to have spoken of the first General part of the Text viz. The Deliverance it self The second is the End or Consequent of this Deliverance and that we have in these words To be unto him a People of Inheritance as ye are this day In which passage we have again two particulars First The Design it self And Secondly The Amplification of it The Design it self To be unto him a people of inheritance The Amplification of it As ye are this day I begin with the first viz. The Design it self To be unto Him a people of Inheritance This is that which God aymed at concerning Israel Now this may again admit of a double Interpretation Either so as for Him to be their Inheritance or else so as for them to be His. The Scripture makes mention of either in sundry places First For Him to be theirs This is the Priviledge of God's People That the Lord himself is their portion and Inheritance and so expresses Himself to be to them Thus Psal 16.5 David speaking of himself The Lord is the portion of mine Inheritance and of my cup thou maintainest the Lot And so of Levi it is said That the Lord is his Inheritance Deut. 10.9 And the Church Lam. 3.24 The Lord is my Portion c. This is a great comfort to the Godly and to those which are most destitute amongst them to live upon the power of this truth what though they have none of the great Inheritance of the world yet as long as they have a portion in God they have that which may abundantly satisfie them and keep them from dejection forasmuch as from henceforth no good thing shall be wanting unto them He that overcometh shall inherit all things How so It follows in the next words And I will be his God c. Rev. 21.7 He that hath God for his God shall inherit all things he shall have a sufficient
reclaiming Evil men from their evil Courses It is because they are pleasing to them Delight it ingages the Soul in those things which it is fastn'd upon and what ever is said to the Contrary it is not regarded Therefore Counsels and Admonitions and Rebukes and Ministerial perswasions they are for the most part of so little Effect because the Hearts of men are so fully set in them to do Evil. And this occasionally from the Contentment which they take in Sin And further This may also shame the Senlesness which is in many People in regard of Good that they savour it nor rellish it no more then many times they do Shall Wickedness be sweet to Worldly men and shall not Grace be much more sweeter to Christians what an unworthy thing is this It is an Argument that men do not sufficiently attend it nor apply themselves to it as it becomes them indeed to do nor do not suck out the sweetness of it And that 's the first Particular considerable of us in this Business The Delight of a Wicked man in Sin while Wickedness is said here to be sweet to him in his mouth The Second is his Concealment of it He hides it under his Tongue Which is pertinent also to the similitude taken from a Glutton to his Delicious meat Look as such an one does with his Food so does this with his Sin which he conceals and keeps close And so it is the Description as of a Wicked man at large so of an Hipocrite more especially There are some men which are openly Wicked they are Wicked and care not who knows it The shew of their Countenance doth witness against them and they declare their Sin as Sodom and hide it not Esay 3.9 They are bold and Impudent in sinning without any regreat but then there are others which cover their Transgressions as Adam and hide their Iniquities in their Bosoms Job 31.33 There are some whose Tongues make known their Wickedness and their Naughtiness it breaks out at their lips in Swearing and Cursing and Blaspheming and Backbiting and the like they do not hide their sin under their Tongue but declare it with it Their Throat is an open Sepulchre as the Scripture speaks of them in Rom. 3. vers 12. But then again there are others who with their tongues use deceit as it is also there exprest There are two ways and Considerations in which Hypocrites and Wicked persons may be said to hide their Wickedness under their Tongues The one is by speaking for Sin and the other by speaking against it First By speaking for it they sometimes hide their Iniquities so when they so order and frame their speech in reference to Sin as that they shall not be blamed for it and this again is done three manner of ways First By denying it Secondly By deminishing it Thirdly By defending it First By denying it They hide their Wickedness under their Tongues Thus by standing upon it that themselves are not at all guilty of it and that the sins which are laid to their charge are not imputable to them And this is commonly done in those things which they think though falsly to be secret and unknown to others Here though their own Consciences accuse them and their Hearts Condemn them sufficiently yet they think to carry it out with their Tongues by framing a Lye And so they hide one Sin by adding another to it for advantage Thus we shall find Sarah to have hid her unbelief under her tongue Gen. 18.15 when the Lord charged her for it that she laughed in a kind of questioning the truth of God's promise which he had tendered to her concerning a Son It is said That she denyed it saying I laughed not for she was afraid And so we shall find it likewise in Gehazi 2 King 5.25 when his master Elisha examin'd him whether he went when he followed Naaman the Syrian and begg'd a reward unseasonably of Him Thy servant went no whither He indeavoured to hide his wicked haunt under a Lye And so it is with many others besides in the like cases Ask them where they have been when they have been following of such and such company when they have been conversant in such and such places when they have been imploy'd in such and such practises and wayes of sin there answer to such Questions as these Thy servant went no whither They have a lye ready in their mouth as they think presently to make up all with Thus as the Prophet Esay speaks of them They have made lyes their refuge and under falshood have they hid themselves Isa 8.15 Secondly As men hide their sin under their Tongues by denying it so also by diminishing it By extenuating and making it less It is true indeed they have been guilty of it but it is no such great matter as it is taken to be It is their weakness and their infirmity and their Nature and their oversight and the like It is a sin perhaps but a small one a punctilio which is not worth the speaking of and they have committed it but not very often they doe not use it but now and then It is but rare that they are found in such courses as these are Thirdly By defending it Men are sometimes come to that That when they cannot hide sin otherwise they will hide it under the colour of innocency and vertue it self Pride it shall goe for Magnanimity Covetousness for Good-husbandry Prodigality for Bounty Oppression for Justice Lust for Love and so of the rest There 's no sin whatsoever though never so vile and odious but a wicked and a naughty heart will be ready to frame arguments to it self for the defending and justifying of it And thus do men hide their wickedness under their Tongues by speaking for it Secondly Also by speaking against it that 's another way of hiding it likewise ye shall hear some people sometimes to cry out bitterly and heavily against such sins in others which they are known to be guilty of themselves though they doe not suspect it that so thereby they may be thought not to be guilty Like the Adulterers which Solomon speaks of That eat and wipe their mouthes and say they have done no wickedness Prov. 30.20 So do these in such cases as these are And that 's also the second particular in a wicked mans Disposition to sin His Concealment of it The third is his Indulgence or Favourableness towards it that is exprest in two words He spares it and does not forsake it this is still a prosecution of the fore-mentioned Metaphor A Glutton that has got a good dish or a good cut which he likes and is pleased withall he makes as much of it as he can and takes the sweetness of it by degrees even so does a Carnal man with his Lust he is very cautious and sparing of it he will not loose the least morsel but gathers up all the crumbs as we may so express it Sinners
not ask our leave for that which he intends to do but will do it whether we will or no and then sometimes where we least expect it But so much may be spoken of the first branch of this second General Part of the Text viz. The concession of sight in Order to conviction Behold thou shalt see it with thine eyes See also 1 King 2.19 Go and tell him let not him that girds on his harness boast c. The second is the Denyal of Injoyment in order to punishment in these words But shalt not eat thereof which words again may be lookt upon by us two manner of wayes Either first of all in their Distinct or absolute considerations as they be in themselves Thou shalt not eat thereof Or Secondly in their Relative and Connexive considerations as they do depend upon the words immediately going before Thou shalt see it but shalt not eat thereof If we take them Distinctly and absolutely as they be in themselves so they have in them the signification of a single punishment which is threatned to this person that questioned the truth of Gods promise and that is himself wholly to be deprived of the comfort and the benefit of it If we take them connexively and relatively as they have a respect to the words immediately going before so they have in them the signification of an Amplified punishment which is to be deprived of the Mercy even then when in the sight of the Mercy Now the words are to each of these purpose at this time considerable of us First We may take them Absolutely and distinctly as they lye in themselves Thou shall not eat thereof tht is thou shalt not partake of that plenty which God hath now by my mouth foretold and declared as to happen to his People Because thou doest not believe it thou shalt not injoy it And so there is this in it That infidelity deprives men of the comfort of those things with God hath promised That which God will do for men he will not yet do for those which mistrust Him and which doubt either of his Power or Truth Thus it was here in the Text If the Lord would make windows in heaven could this thing be For this he may not eat of it Because he thought it could not be absolutely it should not therefore be to himself Thus we know it was also with the Israelites their Infidelity shut them out of Canaan And they could not therefore enter into Gods rest because of their Vnbelief Heb. 3.16 The Reason of it is this First because all Gods promises they run upon the condition of our faith therefore where we come not up to the condition we cannot then expect the thing it self And hence our Saviour still in the Gospel Be it unto thee according as thou believest and where they wanted this He could there do no Miracles amongst them Not that he could not do them absolutely in regard of Himself but that He could not do them with any success in reference to them so as that they should be any thing benefited or advantaged by them As he that wants an Hand he cannot so well receive an Almes so he that wants faith he cannot so well receive a Promise as to the Comforts and contents of it Again Secondly Vnbelievers they do frustrate and deprive God and therefore will He also by way of Recompence and Compensation deprive them They deprive Him of His Glory and therefore will He deprive them of their comfort and it is but Equal for Him to do so Because ye honour'd me not sayes God to Moses and Aaron speaking of their sin of unbelief This was that which so provoked him as to keep them from entring into that promised and so much desired Land Though they were in other respects dear to God yet their unbelief was punished by Him and that by deprivation of those comforts which they should otherwise have injoyed What does this teach us but therefore by all means to take heed of such a sin as this is which has so much danger and inconvenience with it Let us take heed of straitning Gods power or of questioning and doubting of Gods Truth and especially as may concern his imputation and dispensations of Himself to his people which was the case here in hand The Relief of them in this present Famine and scarcity which was now amongst them This was that which the Lord had signified and which this person here question'd whether it was possible to be so or no. Now I say let us beware of such a temper as this Take heed that there be not in any of us this evil heart of unbelief whereby we may provoke the living God to depart from us or to refuse to draw near unto us Let us not measure God by our selves or limit or restrain his power to our own weak and shallow apprehensions being one that is able to do abundantly above what we can ask or think as the Apostle tells us in Eph. 3.20 And let us consider moreover to this purpose that by unbelief we set our selves farther off from those Blessings which of themselves and in their own nature are hard either or easie to come by That which is easie otherwise infidelity makes it difficult And that which is but difficult otherwise insidelity makes it impossible As all things are possible to him that believeth so nothing is possible to him that does not believe who therefore deprives himself of the greatest comforts that are Said I not unto thee that if thou wouldest believe thou shouldst see the glory of God sayes Jesus to Martha in the case of dead Lazarus in John 12.40 And so it may be said to any other and in any other Condition This Believing or want of believing is All in all in any particular The one as to the matter of fruition and the other as to matter of Deprivation Therefore let us still learn above all things to cherish and strengthen our faith In all conditions and especially in these two grand Attributes of God which we have now here before us and which are apt to be so much questioned by us His Omnipotency and his Veracity His Almighty Power and His never-failing Truth which will be able to sustain and support us in the greatest difficulties that are if we improve them and hold fast by them whereas if we once let them go and doubt of them we do together loose and let go all peace and comfort with them and the injoyment of those benefits which are otherwise conveyed by them And so much of these words as they may be considered Absolutely and Distinctly as they lye in themselves and do carry in them the note and signification of a single punishment Thou shalt not eat thereof that is Thou shalt not partake of this mercy which God doth intend and promise to his people But Secondly We may also look upon them Relatively in their connexion with the words immediately preceding Thou
and Consolation As the Sun it does not onely dispell Darkness but likewise brings in a Glorious light in the stead of it Who would not then by all means keep Close to such Comforts as these are and labour to have such an Interest in them as might be both Satisfactory and delightful to them in their greatest Distress Look how far short we are of Spiritual Comforts so far short also of true Pleasure and Delight And this is the first thing here observable to wit the Act. They do Delight The Second is the Object and that is my Soul We showed before know the Grief was in the mind and therefore the Comfort must be so also that the Remedy may answer the Malady Bodily-Pleasures will not satisfie for Mind-Distractions nothing will ease the Soul but such Comforts as are agreeable to it self and such are these present Comforts of God they delight the Soul and so by consequence the whole man For if that be well all will be well with it Bodily Comforts will not allay Spiritual Troubles but Spiritual Comforts will make a very great amends in Bodily Infirmities A good Heart it will do good as a Medicine as Solomon speaks and it will give Marrow and Fatness to the Bones What may we think then of those who undervalue such things as these are and will hazard the Perplexity of their Souls for the Injoyment of some few Bodily-pleasures which are no way answerable and sutable hereunto certainly such as those do not know what they do in so doing And so much also for that second particular to wit the Operation of the Physick as also the second General in the Text to wit the Remedy as also the whole Text it self Now to sum up all in a word which hath been spoken and to bring it briefly to an Head we have heard that there are many thoughts which many People are exercised withall thoughts of Perplexities and Distractions and that even to the Servants of God as concerning their own particulars as concerning the Good of the Publique and Church of God and that these are Comforts from God which do not onely satisfie but also delight in such conditions Now what remains to our selves but that we observe and take notice of these truthes and improve them to own best advantage We see here our Duty and priviledge both at once and the one following from the other Forasmuch as there is comfort from God to his Servants in their greatest uncertainties and destractions of thoughts therefore it lies upon us so to carry and to demean our selves as that we may be made partakers of this Comfort And there are two things especially which do much conduce and tend to this purpose The one is the improving and laying out our thoughts for God And the other is the referring and committing of our thoughts to Him in the practise of either of these rules and observations still we find this truth made good unto us That in the Multitude of thoughts within us his Comforts delight my soul First we must be careful to lay out our thoughts for God we must remember this as we desire to have thoughts of Comfort so we must be carefull to have thoughts of improvement which will reflect so much the more sweetly upon us Alas what are these what are we able to think of for him who of our selves can think nothing or if we could what need we to do it He is absolute and All-sufficient in himself It is true he is pleased to desire thus much from us which we should not think much to yield unto him As God has given us this advantage in our natures above all these inferiour Creatures that we are able to think and contrive so we should use and improve our thoughts for his Glory and according to the Abilities which he furnishes us withall and the opportunities which he puts into our hands The greater the Sphere is we move in the larger should be our thoughts to God as to Activity in it The more that God has done for us and the more that God has done by us the more should we still be careful to do for Him and set our thoughts on work how to be useful and servicable to Him in the place in which he sets us And that so much the rather as his thoughts are so strongly exercised about our selves whether as considered in our own Persons or in reference to the Land and Nation in which we live whereunto I may fitly apply that place of the Prophet Jeremiah Jer. 29.11 I know the thoughts that I think towards you saith the Lord thoughts of Peace and not of Evil to give you an Expected end God has manifested these thoughts to us in a peculiar manner which should accordingly workupon us and prevail with us especially if we shall further consider them in the Circumstances of them As First In the Antiquity of them it is that which every good Christian which has the Evidence of Gods Grace in his own Heart is particular of even the thoughts of God for him from all Eternity He thought of us before we were or had any being in Nature it self Before the Mountains were brought forth or ever the Earth was formed c. And Secondly The constancy of them he always thinks upon us No Father more naturally and readily thinks of his Children then God thinks of his he thinks of us when we do not think of him nor think of his thinking of us nay sometimes when we have thoughts against him or not every way so full for him All this should perswade us and ingage us in this directing of our thoughts to him whereof we now speak and that in order to the Composing and setling of thoughts in our selves which is so much the sooner done for us Turn holy Meditations into holy Resolutions and those into holy Practises And know this to set it on further that not a thought of ours to this purpose shall be lost or fall to the Ground we have a notable instance and proof of this in King David who bearing it but in his thoughts to build God an House the Lord took it so well from him that he built an House for him 1 King 8.18 Whereas it was in thine Heart to build an House unto my Name thou didst well that it was in thine Heart Mark thou didst well that it was in thine Heart God judges of Hearty purposes and Intentions as of Practises and accordingly likewise rewards them as 2 Sam. 7.11 Also the Lord telleth thee that he will make thee an House When we shall take care of Gods Interest he will then take care of ours and requites us in the same kind wherein we are thoughtfull or active for Him But Secondly As we settle our thoughts by laying them out for God so likewise by commiting them to him and his Comforts do delight our Souls in this Concern Thus Prov. 16.3 Commit thy works unto the Lord and thy
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
the right hand of the most High SERMON XXV Psal 118.18 The Lord hath Chastened me sore but he hath not given me over to Death The Afflictions of the people of God are apt sometimes to be Misinterpreted both by others and by themselves by themselves in a way of Impatience and questioning of Gods Goodness to them by others in a way of Reproach and Aggravation of Gods Judgments against them Each of which Evils have need both to be removed and prevented by them and accordingly we find them so to be in this Scripture which we have now in hand in the Example of the Prophet David who partly to keep his own Heart from sinking under the manifold Tryals which God had exercised him withall and partly to restrain his Enemies in their uncharitable Censures of him occasionally from those Afflictions does here most pertinently and seasonably break forth into this sweet and Comfortable Meditation and Expression of Himself now before us concerning both the manner and measure and quality of Gods dealings with him in the words of this present Text. The Lord hath Chastened me sore but he hath not given me over unto Death IN the Text it self there are two General parts observable First The Condition Secondly The Qualification of this Condition The Condition The Lord hath Chastened me The Qualification But he hath not given me over to Death We begin with the First viz. The Condition wherein three particulars more First The Author of it and that is the Lord. Secondly The Nature of it and that is Chastening Thirdly The Aggravation of it and that is exprest to be Sorely He hath Chastened me sore First The Author of it We are Chastened of the Lord. 1 Cor. 11.3 Affliction comes not out of the Dust God is the Inflicter of all Evils and Crosse upon us No Evil in the City namely of Punishment which the Lord hath not done Amos 3.6 God hath an hand in all Afflictions whatsoever even the Afflictions of Evilmen but he hath a special hand in the Afflictions of his people in ordering and disposing them to their good And not a Hair falls from their Heads without the will of their Heavenly Father This is a point which we often hear of but do not improve so much as we should do and yet indeed the life of it lies in the Application we need not so much to inform our Judgments as to quicken our Practises and there is this use to be made of it First That therefore we look up to the Lord in every Affliction and labour to see him in it Hear the Rod and who hath appointed it we are apt to look much to Instruments and second Causes but we should acknowledg God in all and consider that our Business is with him And therefore when any Evil befals us have still recourse with him and make our Peace with him because otherwise we are upon no sure terms at all There 's none can secure us against any Affliction but he onely that inflicts it and lays it upon us it is at his disposing Who as the Centurion in the Gospel to his Servants says to it God and it goeth Come and it Cometh do this and it doth it Secondly Here is also matter of Comfort to the Servants of God That whosoever or whatsoever may be the Instrument God Himself is the principle Cause of every Trouble to them It is the Cup which their Father gives them to drink and therefore they may be sure that it is well mingled and tempered for them and this upon occasion hath still been an Incouragement to them As Job when the Sabeans spoyl'd him The Lord hath taken And David when Shimei Curst him The Lord hath bidden him This was that which was a Comfort to both and so may be likewise to any other else besides But so much briefly of the Author of this Condition which was the Lord Himself The Lord hath Chastened me The Second is the Nature of it It is a Chastening which is a word of Oeconomie and Dispensation A molifying term it is not Punishment but Correction not for Satisfaction to his Justice which is done Sufficiently in Christ but for the better rule and Government of his Family As for the thing it self God thinks fitting sometimes to Afflict and so to Correct his dearest Servants Yea of all them more or less in one kind or other at one time or other shall be sure to partake of this from him We have a pregnant place to this purpose in Heb. 12.6 which is worth our most serious Meditation For whom the Lord loveth he Chasteneth and scourgeth every Son whom he receiveth If ye indure Chastening God dealeth with you as with Sons for what Son is he whom the Father Chasteneth not But if ye be without Chastening whereof all are partakers then are ye Bastards and not Sons Where we see that seasonable Correction it is an Evidence and Testimony of our Adoption and Favour with God Himself Thus it is with some other things besides taken in with it Affliction simply in it self is no argument at all of the love of God no more then Prosperity nay the Afflictions of wicked men they are rather arguments and Testimonies of Gods Hatred even to him and Fore-runner of his future wrath and further Punishment of them in Hell but to Gods Children who are in Covenant with Him and who have his Image and stamp upon them they are thus far beneficial to them and God sees them to be necessary for them these Chastenings in sundry regards As First To wean us from the world and an inordinate love of these things here below This is still our Folly that we cannot injoy any Comfort here but our Hearts are ready presently to be overwhelmed and smother'd up with it and we are apt to grow so much the more Carnal and worldly minded from it now therefore is God fain to take such Courses as these are to restrain us and to work Sobriety in us to put aloes upon these Breasts that we may not cry too fiercely after them Intermingled Afflictions they teach us the better to injoy Comforts and are like sower sauce to sweet Meat For which reason it pleases God in wisdom and goodness to inflict them and lay them upon us to make us the willinger to Die and leave the World when our time Comes and that we may not say it 's good for us to be here And then to make us so much the more to relish Spiritual things and Spiritual Truths for a man must still have somewhat to pitch his Heart and Affections upon and when Earthly things fail him then do Heavenly more savour to him and he finds so much the greater Sweetness and Contentment in them Now he Chewes upon them and sucks out that Delight out of them which before he did not so much regard And Spiritual Truths as long as men are well and in Prosperity so long they are taken with Fansies and
hood he should do any thing which was unworthy so long as he feared God there was no cause why they should fear him for this fear of God would restrain Him And that 's the first Grace here spoken of them as the Grace of Gods Acceptance the Grace of Fear The second is the Grace of Hope or Faith of those that hope in his mercy As the Lord takes pleasure in the former so in this likewise He delights in his Servants more especially as they give greater Testimonies of their Faith and Dependance upon him The more that any cleave unto Him the more doth he take care of them and pleasure in them Thus Psal 33.18 Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy where we have both expressions of the Text joyn'd together and both to one and the same purpose as to Gods delight in such persons That which we are now speaking to is the latter of them That special respect which God bears to such persons as do by Faith cast themselves upon him and leave themselves to Him They are such as he is exceedingly pleased withal and does prize and esteem above any other The Reason of it is this because they are such as doe mos advance Him of any besides Faith it gives glory to God And therefore will he incourage those who do abound in it and who are most in the reall practise and exercise of it They are such as honour him in his Truth in his Power and in his Mercy which is the Prime of all And those that honour Him He will Honour Therefore let this teach us still to Act it and to draw it forth as much as we are able let us not cast away our Confidence which hath so great recompence of Reward as we see that it hath let us nourish and cherish this Heavenly Hope in us as much as we can which will carry us above all dejections and discouragements whatsoever Let us resolve and cry out with the Psalmist why art thou cast down oh my soul and why art thou disquieted within me Hope thou in God And so I have done with the Text in the first Acception of it as it may be taken Absolutely and Emphatically and in the simple Proposition as expressing Gods real Delight in such and such Persons The second is by taking it Comparatively and in Opposition to other Persons or Things And this as it refers to the verse immediately going before There we find it exprest thus He delighteth not in the strength of the horse He taketh not pleasure in the legs of a man And then it follows presently in this verse The Lord taketh pleasure in them that fear him and that hope in his Mercy The scope and meaning whereof is this That God does not so much stand upon or accept of Humane and Natural means so as to assist and cooperate with them for his Churches Deliverance as He does delight rather to assist the Faith and Prayer of his Servants when they are void of all External Incouragements An humble standing in awe of God and a faithfull Dependance upon him and an Importunate seeking to Him it is a great deal more effectual to Deliverance then all earthly or Humane Assistance This is the Drift of this Passage and Expression which we have here before us And it is the same with that in the Scripture above mention'd which comes to one and the same effect Psal 33.16 17 18. There 's no King saved by the Multitude of an host A mighty man is not delivered by his much strength An horse is a vain thing for safety â—â—ither shall he deliver any by his great strength Behold the eye of the Lord is upon them that fear him upon them that hope in his Mercy where the Opposition is still made betwixt carnal means and spiritual and the latter advanced above the former Reliance upon God is a great deal surer then reliance upon Men. It is is usual and frequent with the Scripture to put the greatest Disparagement upon those Creatures which men are apt themselves most to trust in and to advance and cry up above all other And thus it does here in these Texts which we have now before us An horse if it be considered simply in it self it is a very useful and profitable Creature and especially in the Battel which it is in a special manner fitted and prepared for but yet without Gods concurrence with it and assistance of it it is of no force or efficacy at all Prov. 21.31 The horse is prepared against the day of battel but safety or victory is of the Lord. And here He takes no delight in the strength of an horse In which expression by a Synecdochical speech is signified the insufficiency of all Humane Refuges whatsoever and the efficacy and prevailing and sufficency of Faith it self before them Wisdom sayes the Preacher it is better then strength Eccl. 9.16 And again Wisdom it is better then weapons of war Eccl. 9.18 And in both he means Spiritual wisdom especially which is the wisdom that is from above This is better then all the strength in the world and is able both to stand out against it and to prevail over it We shall find this to be verified and made good by Divers Instances and Examples in Scripture where the Saints and Servants of God by the strength and Power of Faith and Prayer have been able to do more then all their enemies by all their Carnal and External Advantages whatsoever Thus it was with the Iraelites when they were pursued by Pharaoh and the Egyptians They had a great deal of outward strengh and advantage against them of Horses and Chariots and the like But what did these come to in the Conclusion and in regard of the Event See in Exod. 15.21 Sing unto the Lord for he hath triumphed gloriously The horse and his Rider hath he thrown into the Sea According to that again in another place in Isa 21.3 Now the Egyptians are men and not God and their Horses flesh and not spirit when the Lord shall stretch out his hand both he that helpeth shall fall and he that is holpen shall fall down and they shall all fall together There 's no strength against the strength of Israel So we may see it in Jabin and Sisera Who had Nine hundred Chariots of Iron with which they came against Israel but the Lord discomfited them and all their Hoste with the Edge of the Sword before Barak Judg. 4.15.16 And it is said there was not a man of them left So the Horses and Chariots which the King of Syria sent against Elisha 2 Kings 6.14 We know what they came to in Conclusion and how little they preailed against Him The Faith of the Prophet it procured a greater strength then that which was opposite unto Him The Mountain being full of Horses and Chariots of Fire round about Elisha So likewise Hezekiah in
this Mercy and that we are inabled so to do it is that which every one cannot do even there where there is Mercy fitted and prepared and provided for him go praise God for that Thirdly That God accepts of this Hope from us and is so well pleased with it in us we have cause to praise him likewise for this to say the Lord be magnified as who rejoyces in the Prosperity so takes pleasure in the Graces of his Servants and that even at such times as he neglects the great thins of the World and in a sort despises them That the Bones of the mighty are oftentimes broken while they that stumbled are girt with strength as Hannah in her Song expresses it 1 Samuel 2.4 And so I have done with these words as in their absolute Consideration so in their Comparative and so with the whole Text it self The Lord taketh pleasure in them that fear him in those that hope in his Mercy SERMON XXIX Prov. 3.17 Her wayes are wayes of Pleasantness and all her paths are Peace It is the Nature and Disposition of Artists and those which are of any Mystery or Profession as much as they can to extoll and advance that Profession which they are off and to Commend it to the Consideration of others As Paul of the Ministry of the Gentiles I magnifie mine own Office Rom. 11.13 Every one is ready to magnifie that way which he takes up to Himself above all others whatsover and this as it is observable in other things so amongst the rest especially in Religion and the wayes of Godliness Those which are the Professors of this they desire as much as may be to Commend it and set it forth to the view of other men Wisdom is justified of her Children as our Saviour tells us Thus we may observe it to be here in this Scripture which we have now before us in the Example of the wise man Solomon who being a Son of Wisdome and of special Wisdom especially that is Grace and Holiness and Religion which he here speaks off does in divers Chapters together applaud it and praise it all he can that so thereby he may invite others unto it IN these words we have described unto us the Excellency of Godliness and Religion in two particulars which may serve to make up unto us the parts of the Text. First From it's Pleasure and delight Her wayes are wayes of pleasantness Secondly From it's Tranquility and Quiet And all her paths are peace We begin First of all with the former to wit the description of Godliness from the pleasure and delight which is in it The wayes of Godliness and Religion are exceeding pleasing and delightful wayes they carry a great deal of sweetness and Contentment and pleasantness in them This is the point which is here exhibited unto us and it dâ—â—â— appear out of other places of Scripture likewise as Psal 36.8 David speaking of the Church and members of it sayes That they shall be abundantly satisfied with the fatness of Gods House and that he would make them to drink of the Rivers of his pleasures And Psal 118.15 The voyce of joy and Salvaton is sayd to be in the Tabernacles of the Righteousness So Psal 97.11 Light is sown for the Righteous and Gladness for the Vpright in Heart Esay 51.11 The redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their Head they shall obtain gladness and joy and Sorrow and Mourning shall flee away Esay 64.5 Thou meetest him that rejoyceth and worketh Righteousness where you see they are both joyned together And Galat. 5.22 The fruit of the Spirit is joy Now this Truth it may be further amplyfied and made good to us in sundry particulars which do prove and confirm it unto us There is a great deal of pleasure in Religion in sundry respects Wee 'l take them in that order as they do offer and present themselves to our thoughts As First of all In the work of Grace and Regeneration wrought in the heart All the several Graces of the Spirit and the habits of Sanctification which are in us they do reflect very sweetly upon us and there is a great deal of delight and Contentment to the Soul which does see them in it self Take a man which is full of Lusts and Corruptions which bear sway in him and he is a loathsome and abominable Creature sometimes even in his own Apprehensions A wicked and ungodly man he is in some manner odious to himself and is overcome as I may say now and then even with his own stench like a man which is in filthy Rags and torn and uncomely Garments he does not like himself in them But now on the otherside a good Christian which has the Grace of the Spirit of God in him and the work of the New Creature in his Soul he is so far forth pleasing to himself Grace is a very sweet and odoriferous Qualification as it casts a sweet savor into the Nostrils of all others that stand by it so especially as I may say into the Nostrils of all those that partake of it That Soul which is indued with it is like one that has roll'd himself in a Bed of Spices who is all over sweet and delightful I might set it forth to you in all the resemblances of Comfort and Contentment look whatever it be which in the discovery and discerning of it does usually afford delight to our selves the same may be applyed to the Graces of Gods Spirit and the sanctifying Qualities which are in us not onely as odoures and sweet spices to the smell it 's pleasing to be sensible of them But likewise further as Treasures of Gold and Silver there are many which much delight in them The Rich man when he looks in to his Coffers how much contentment does he take in them even there where others deride him and laughed at him Populus mei sibilat c. Yea but now a Godly man recounting the Graces which are in him has more true comfort and content by far And that 's the First particular wherein Godliness proves so delightful In the work of Regeneration and the habits of the Spirit of God in us Secondly As there 's a sweetness in reflecting upon Grace in the having of it so especially in the Exercise of it Every Grace the more it is improveed carries a delight and pleasurableness in it in what kind soever Therefore the Psalmist tells us that in keeping of Gods Commandments there is great Reward Mark not onely for the keeping but in the keeping be-shomran Psal 19.11 There 's Praemium ante Praemium A reward before the reward even in the thing it self Sutable to the nature of the Grace is the Exhibition of the comfort yea the very Heathen and Moralists themselves so far forth as they exercised vertue and practised that natural goodness which was in them they had some kind of comfort and contentment
that is wise may be profitable unto Himself Is it any pleasure to the Almighty that thou art Righteous or is it gain to him that thou makest thy wayes perfect No 't is none at all when we have done all we can do we are no more but unprofitable Servants Luk. 17.10 Unprofitable to whom why even to our Master Himself to him that imployes us and sets us on work he gets no good by us at all So Job 35.7 If thou best Righteous what givest thou him or what receiveth he of thine hand c. And Psal 16.2 O my Soul thou hast said unto the Lord thou art my Lord my Goodness extendeth not unto thee c. In all which places and the like we see how that God himself is never the better for any Goodness which is in us No more Secondly Are men neither Ministers and Parents and Masters and Christian Friends and the like such as are faithful Monitors and Reprovers It is nothing to such as these neither simply consider'd If thou be'st wise it is for thy self and not for them every one stands upon his own Bottom and is saved by his own Faith and is accountable to his own Master and what ever good he either does or receives Himself shall be the better for it This for the right apprehending of it must be understood First Of the sinal betterment of all which is Heaven and Eternal Salvation Indeed in some respects he that is wise he shall be wise for others as well as for Himself Namely As to matter of Comfort and Incouragement of them It is a rejoyceing to Parents and Friends and Ministers when they see those which belong unto them to walk in wayes of Piety and Goodness to mind their good hereafter and the Salvation of their Souls for ever The Father of the Righteous shall greatly rejoyce and he that begetteth a wise Child shall have joy of him Thy Father and thy Mother shall be glad and she that bare thee shall rejoyce says Solomon Prov. 23.24 25. Those which are wise are wise for their Parents and so likewise are they wise for their Ministers their Spiritual Parents which begets them to God Thus Paul to the Thessalonians Ye are our Glory and Joy 1 Thes 2.20 And chap. 2. vers 9. What thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God so St. John to the Elect Lady John 2.4 I rejoyced greatly that I found of thy Children walking in Truth And again to the Beloved Gaius John 3.4 I have no greater joy then to hear that my Children walk in the Truth Those which take good wayes and Courses they are as to matter of joy and Comfort profitable to other persons besides themselves But as to matter of finall Salvation here the benefit is properly their own and they are wise but for themselves Secondly When 't is said thou shalt be wise for thy self this is to be understood rather as to matter of Success then endeavour rather of what men are in the Event what is their study and Prosecution This Expression it does not exclude a labouring after the good of others but rather includes it when men begins once to be wise for themselves that is to have Grace wrought in their own Hearts they are so far forth also wise for others as to indeavour to make them partakers of the same Grace which they have themselves received The better that any are themselves the better will they labour to make others which they have to deal withall as near as they can Grace it is a flowing principle which is not easily kept and contain'd within it's own Limits but does expatiate and extend it self further to the good of many more therefore thou shalt be wise for thy self It is not to be taken in a way of Reservation as it is commonly with your men of the word in the course of their dealings who look after no body but themselves and their own particular advantage if they be rich they are rich for themselves and if they be wise they are wise for themselves no body else shall be the better for them one way or other That 's now the meaning of it neither are we so to understand it but as to the Event of it in their own Salvation Thirdly If thou be wise thou shalt be wise to thy self it holds good also as to the excluding of Ostentation and vanity of Spirit There are some that cannot be a little wiser then as they think the rest of their neighbours but all the world shall hear of it presently in their bragings and boastings of it and pretences to it Now here there 's a restratnt to this purpose as carrying Modesty and Humility with it the best badges of a godly soul But so much may suffice of the first General part of the Text which is the Argument taken from the Benefit If thou be wise thou shalt be wise to thy self The Second is taken from the Contrary inconvenience But if thou scornest thou alone shalt bear it Where again there are two things considerable First The Inconvenience simple Secondly The Aggravation of it The simple inconvenience is that he that scorns shall bear his scorning that is the punishment due unto him He shall be sure to smart for it The Aggravation is that he shall bear it alone and none else for him or with him First Here 's the simply Inconvenience Iâ— thou scornest thou shalt be sure to bear it There 's no mercy for such as these It is worth our observation but to consider how the Holy Ghost here sets it And that is as to matter of Scorning He does not say if thou be a foolish or a wicked which had been more opposite to wise or godly but if thou scornest he layes it there What 's the reason of this namely as we may conceive thus much To signifie this unto us that of all other wicked ones besides those are the highest in wickedness after good Counsel and Admonition which has been bestowed upon them The Scornful sinner is the worst sinner of all Therefore the Spirit of God in Scripture does so represent it to us As David Psal 1.1 when he makes mention there of wicked persons and rises up by several steps and degrees in the Description of them he puts those Scorners last as the worst of all Blessed is the man that walketh not in the Counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull where sinners are set higher then ungodly and Scorners are set higher then sinners as carrying the greatest height and intention of wickedness with them Now Scorners that we may inquire a little into them for the opening of this passage to you are of several Ranks and Degrees there are divers kinds and sorts of them and either of them such as doe procure judgement to themselves First They are such as
Fining Pot is for Silver and the Furnace for Gold but the Lord tryeth the Hearts Those things which we look upon as matter of Greatest Consequence we think we have need to exercise the Greatest Care and Caution about them Hence it is that in Civil Affairs and Businesses of our ordinary Concern our Gold and Silver and Coin And such things as these they do not usually pass us without some tryal and probation of them We have our Touch-Stone for the discovery of the Truth of them and our Ballance for the discovery of the Weight of them and our Furnace for the separating of the Dross Neither does it less behove us to be wary in Spiritual Matters where by how much the greater is our Concernment by so much the more dangerous is our Miscarriage and the better the things themselves are in their own nature the worse will it be for us to mistake about them For this reason does the Spirit of God in this Scripture which we have now before us lead us from the one to the other and from the care which is used about our Metals carry us to the care of our Minds yea God himself his care for us The Fining Pot is for Silver and the Furnace for Gold but the Lord tryeth the Hearts THe Text is a Parabolical Description of God's Almighty Power and Wisdom for the discovery and Reformation of the closest and subtilest and perfectest thing in the World which is the Heart of Man set forth by a Similitude taken from things of ordinary use amongst us The refining of Silver and the purging and purifying of Gold The words they do at the first hearing carry in them the form of an Opposition but they have indeed the force of a Comparison wherein the Lord 's dealing with the hearts and spirits of men as to the tryal of them is resembled and illustrated by the Gold-Smith's dealing with his Silver and Gold And we may in the for Order's sake take notice of these two general Parts the Proposition the Reddition The Proposition in the first part The fining pot is for silver and the furnace for gold The Reddition in the latter But the Lord tryeth the hearts We begin with the First viz. The Proposition in these words The fining pot is for silver and the furnace for Gold but the Lord tryeth the hearts Wherein two things more First The Metals mentioned and they are Silver and Gold Secondly The Instruments which are made use of in reference to them and they are the Fining Pot and the Furnace Each of these have their proportionable resemblance First For the Metals here mentioned we have Silver and Gold which hold analogy and correspondency with the hearts of the Sons of Men which follows afterwards in the Text they are set out very properly and fitly by these expressions and that especially in regard of the price and value of them we know that these are for the most part of greatest esteem of any thing else What ever is of Account in the World it is commonly set forth by these two Silver and Gold as ye may see in divers instances The Excellency of Seasonable Language it is like apples of gold in pictures of silver Prov. 25.11 The several Gifts and Graces of the Church Borders of Gold with Studs of Silver The Return of the Churches Captivity Wings of Silver and Feathers of Gold Psal 68.13 Sacred and substantial Doctrine is called Gold and Silver and Precious Stones 1 Cor. 2.12 And so here the hearts of men silver and gold This it is true of all men's hearts whatsoever considered at large in the natural consideration of them being of a finer and purer frame than the rest of the Creatures But it is tue of those who are gracious and regenerate especially above the rest The tongue of the just is as choice silver whilst the heart of the wicked is nothing worth Prov. 10.20 Good men they are like Gold and Silver in sundry regards First From the Solidity and Substantialness of their Principles They are such as have some strength in them Take some men in the World and consider them in reference to Religion and they have no bottom nor weight in them at all they are flashy and empty Christians who have nothing at all in them but Profession But the Saints and Servants of God they are solid and substantial which makes them so much the better to persist and to hold out to the end They are like Gold and Silver thus which are the solidest Metals of any other Secondly From the Purity and Sincerity of their Conversation They have not those Mixtures and Adulterations which many others have There are divers which as God calls them by his Prophet Jeremy Jer. 6. ult Reprobate silver Their silver is become â—roâ— Isa 1.22 If they have any seeming good in them it is daubed and very much defiled little of that plain-heartedness and simplicity of Christ which the Scripture here commends unto us But for Good Christians this is their Character that they are pure and undefiled in their way Psal 119.2 Thirdly From the Splendor of their Example Gold and Silver they are such Metals as which does carry the greatest lustre in them of any other besides And so do good Christians They shine like lights in the world in the midst of a crooked and perverse generation among whom they live And Their light so shines before men as that they seeing their good works are hence provoked to glorifie their Father which is in heaven And so much briefly of the first Particular in this first General viz. The Metals here mentioned Silver and Gold The Second is the Instruments which are made use of in reference to them and they are the Fining Pot and the Furnace Whereby is signified to us the state and condition of the best men that are Their hearts are like Gold and Silver but it is like Gold and Silver in the Ore which has a great deal of Dross mingled with it and must be separated from it by God's Instruments of Purification which he has appointed for such a purpose as this is There is nothing almost in nature which is presented to us with that perfection but that it is a fit Subject for Art and Skill to work it self upon Even the best Metals that are they are not right till such time as they are refined nor the most precious Stones that are they do not attain to their splendor till they be polished And if it be so in Naturals it is so in Spirituals more especially Take those persons which for the present are the best and holyest that are and look upon them in massa corrupta in the principles of their unregenerate condition and there is little or no loveliness in them in the midst of the best natural Parts and Qualifications Besides we are all by nature the Children of Wrath and Bond-slaves of Sin till God puts us into his Fining Pot and his
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
and is confident Still to the same purpose and effect So which is also much at one with it Prov. 28.5 Evil men understand not judgment but they that seek the Lord understand all things And again Eccles 2.14 The wise man's eyes are in his head but the fool walketh in darkness It is true as concerning God's Judgments If we shall ask how this comes about that a Godly man hath this fore-sight in him we may take it thus First By the Dictates of the Word of God He fore-sees it from hence A Christian considers what God has threatned against such and such ways and sinful courses and finding those courses to be taken does hence conclude that such Judgments will in all likelihood follow upon them For God he is true to his Word and what he has threatned he will bring to pass As nothing shall fail of his Promises and of the good things which are foretold by him so not of his Threatnings neither We may conclude it and build upon it Secondly by the Observations of Prudence and the concurrence of one thing with another We may see what God will do hereafter by that which he hath done already and the comparing and laying of things together God does usually things in their Preparations before he does them in the things themselves And there are the Warnings of Judgment before the Accomplishments and Consummation of it Now a wise man he has regard to these which he takes notice of A good Christian he studies Providence he marks what God does in the World and for what end and purpose he does it and so thereby does satisfie himself as to the Expectation of it and it is no strange matter to him then when it comes For every thing which God does it has a Voice and Tongue in it and speaks somewhat or other to us by it if we will listen and give heed unto it This is that which the prudent man does He is an Observer and from thence a Fore-seer Thirdly By the Inward Hints and Suggestion of the Spirit of God it self There is a Spirit of Discerning which God does in these Cases bestow upon his Servants whereby they are able to say much to future things I know Abraham says God and shall I hide from him the thing that I will do speaking of the Destruction of Sodom Gen. 18.17 And the Lord will do nothing but he reveals his secrets to his Prophets Amos 3.7 It is true there are not now to be expected those direct and immediate Revelations which were to the Prophets in former times but yet there is somewhat answerable to them There are certain General Discoveries and Intimations of things at large so many of Gods servants even now as of what he will bring to pass in the world so as may tend to their preparation and qualification and predisposition for it Those which are much acquainted with God and are accustomed to Communion with him they have many an hint tendred to them which every one is not acquainted withal And that as in reference to Gods Judgments and Dispensations And that 's the First part of Spiritual Wisdom which is considerable in a Christian Namely this That to fore-see the evil in reference to it The Second is in reference to Activity or Practise And hides himself this must be joyned with the other or else it is in vain It is to no purpose for any one to fore-see evil and to rush into it for so it were no better for him than if he were wholly ignorant of it But upon fore-sight of it to avoid it This a Godly man does He improves his fore-sight and discovery of evil coming on to his own safegard and protection Thus t is said of Noah that being moved with fear he prepared an Ark He did not only fear and rest himself in that fear but his fear put him upon Preparation and Provision against the eminent danger or that which was fore-seen by him And so it is also with every good Christian As he has wisdom to preapprehend evil so he has care likewise to prevent it and keep it from himself This is signified in this expression of Hiding which implies an Indeavour to Escape the danger which is fore-seen It is that which we often meet withall in Scripture the Saints hiding of themselves against Time of Trouble especially in the Book of Psalms It is that which David makes mention of again and again of Gods Hiding of him and of his hiding himself with God we can hardly turn a leaf but we find it he makes mention of it upon all occasions Now this is that which is here also signified to be the property of every other Beleiver even to hide himself in such times as these are If we would know how this is done I answer in the Exercise of all such Graces as are pertinent hereunto As First of all Meekness and Humility that 's an Hiding-Grace A Grace which keeps men safe from a storm Proud and lofty Person they are liketrees exposed to wind and weather but the humble and lowly they are preserved as it is in Job 22.29 When men are cast down then they shall say There is lifting up And he shall save the humble person So Zeph. 2.3 Seek ye the Lord all ye meek of the Earth which have wrought his Judgement seek righteousness seek meekness it may be ye shall be hid in the day of the Lords anger The meek they are most likely to be hid of any other besides Secondly Repentance that 's another Hiding Grace The more we hide our sins the less we hide our selves but when by Confession and Humiliation before God we lay them open to him he covers them and our selves with them There 's no better way for any one to be kept in safety from any eminent evil than by repenting and turning to God with all his heart such as these they do receive special safeguard and protection from Him and shall be kept from Evil. Thirdly Faith that 's another Faith it shrowds it self under Gods wings and keeps it there A true Beliver betakes himself to Gods Attributes and finds a great deal of satisfaction from them his power and truth And God himself takes such an one into his protection How great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee Thou shalt hide them in the secret af thy presence from the pride of man Thou shalt keep them in the secret of thy presence c. Psal 31.19 20. Fourthly Charity and Bounty to the poor That 's a Grace also which Hides He that hides his money he does not hide himself but he that distributes it and gives it abroad The Lord takes special care of such as those in time of trouble to secure them and protect them from evil And that also as the fruits of those mens prayers whom they are kind unto According to that in
which from thence he takes occasion to do Secondly God does also sometimes not only forbear to punish such Persons but also heaps many Outward Comforts and Blessings upon them of Health and Wealth and Honour and Peace and the like And yet this is no Argument of their being at Peace with him neither They may have Peace in regard of the World and yet not have Peace with God for all that He may be still an Adversary and Enemy to them even in their greatest Prosperity And so indeed he is Wicked Men they have God for their Enemy and Adversary in all Conditions whatsoever Yea in the least that are or can be as to outward Respects and Appearances As it is in Psal 5.4 5 Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity The Ground of all is this Because Wicked Men indeed are Enemies to God they oppose and fight against him therefore he must needs hate them If a man find his enemy as it is said will he let him escape Thus are all Wicked Men to God they are Enemies to his Crown and Dignity and Sceptre Those mine enemies says Christ that would not I should reign over them Wicked Men they oppose God in every thing which is dear unto him In his Providence in his Ordinances in his Truth in his Children They do labour as much as in them lies to cross him in his greatest Designs and Ends which he propounds to himself And can we think then in the mean time that he should have any favour for them Or they Peace with him Surely no by no means He must needs loath them and abominate and detest them as indeed he does This is a very grievous thing if it be duly considered To have no Peace with God And there are two things which make it so The one is their Privative Inconvenience in that it hinders them of so many Blessings and Comforts which otherwise they might enjoy There is Lucrum Cescans And the other is the Positive Inconvenience in that exposes them to so many Evils and Mischiefs which otherwise they might avoid There is Damnum Emergens First Not having Peace with God it hath a Privative Inconvenience with it as it restrains Men of a great deal of Good and Comfort which they might otherwise partake of This is often times in the World a Ground for the desires of Peace betwixt People and People The Commodities which they might receive by them As in Act. 12.20 It is noted of the Tyrians and Sydonians as a reason for which they so much desired Peace with Herod because their Country was nourished by the King's Country Where any have Dependance upon others as to the Conveyance of any Good unto them their Peace is desirable of them and it is an unhappiness to be deprived of it in that regard Now this is the case here betwixt Wicked Men and God Because they have no Peace with him therefore they cannot so confidently expect any good thing from him The bestowing whereof upon them seems to be layed in this his Peace with them When they come to ask any such things as these of him he will be ready in such cases to deny them and bid them to go to the Gods whom they have served as he did sometimes to the Israelites Judg. 10.13 14. That is one thing viz. The Privative Inconvenience The Second is the positive inconvenience as it exposes to all kind of evils and mischeifs which might be otherwise avoided Those that are not at peace with God there 's no evil comes amiss unto them but is such as may light upon them They are in jeopardy every hour as the Apostle in another sense of himself Where there is not Peace with God there is Wrath and his wrath is very heavy where it lights As God is the best Friend so he is the worst Enemy and there 's no induring of him in such a case as that is Who knoweth the Power of thy Wrath. It is a fearfull thing to fall into the hands of the living God And thus are all those apt to do who are at variance with him He will not spare them in the day of his anger but will heap all his Judgments upon them till he has consumed them And that 's now the first illustration There is no Peace to the wicked namely no Peace to them with God Secondly There is no Peace to the wicked that is No Peace to them with Men neither They please not God and are contrary to all men as it is said concerning the Jews 1 Thes 2.15 Wicked men they have neither peace with those that are good nor with those that are evil and as bad as themselves Though they agree in their general Principles yet they do not agree always in their particular interests and dispositions one towards another yea and even there where they seem to agree and accord yet they do not so in good earnest Take it betwixt Nation and Nation State and State one People and another where there 's wickedness abounding in both or in either there cannot be true peace at least which hath any lasting or continuance with it The work of righteousness is Peace and the effect of righteousness is quietness and assurance for ever and that exclusively as we have it in Esaiah 32.17 And this Second Instance which we are now upon it is grounded upon the First Therefore it is that wicked men have no peace at all with men because they have no peace indeed with God who is the Author and giver of Peace who fashioneth mens hearts alike and makes them to be of one mind both in an house and every where else so that those which break with him they cannot have any perfect correspondency with any other whatsoever The Apostle Paul when he would obtain peace for his beloved Thessalonians How does he go about to procure it namely by Praying to God for it that he would bestow it upon them The Lord of Peace himself give you Peace always by all means 2 Thes 2.16 Thereby signifying that there 's no peace to be had but only from him And therefore those who are at variance with him they must needs be deprived of it When a mans ways please the Lord he will make his Enemies to be at Peace with him where they do not he will make his Enemies to be his Enemies more and his very Friends themselves to be also his Enemies Thirdly There is no Peace to the wicked that is no peace to them neither with other Creatures It is the Promise which we find to be made to a Gracious person That he should be at league with the stones of the Field and the beasts of the Earth should be at peace with him But this is that which is denyed to wicked and ungodly men they have no peace in such a sense as
more easily leave them Secondly let him be careful to be well employed and to be conversant in good Company and the like Attend upon the Ordinances frequent the Communion of Saints be diligent in his lawful Employments These will take off his Rellish from sin and make him to dislike it Thirdly And especially to labour to get into Christ and to close with him in the Covenant of Grace whereby his Spirit may be communicated to him There is no Mortification of sin to any purpose but such as flows from our Union with Christ who is a powerful Head to this purpose and does enable more or less in all his Members to express it in themselves In Rom. 8.23 it is said If ye live after the flesh ye shall die but if ye by the spirit mortifie the deeds of the body ye shall live Mark If by the spirit ye mortifie Mortification is a Work of the Spirit and this Spirit is the Spirit of Christ And this flows from our Union to Christ and Conjunction with him by Faith which does mystically knit us to him We must therefore first of all labour to find this Union to be in us and then make use of it and improve it to such a purpose as this is which we now speak of And this if we do we shall accordingly find mercy at the hands of God as is here expressed And so much of the Promise in the first Branch to wit The Simple or Absolute Preposition in these words And he shall have mercy upon him The Second is The Additional Amplification in these words For he will abundantly pardon Wherein again we have two Particulars more First The Word of Promise or Encouragement He will abundantly pardon Secondly The Word of Motive or Enforcement For he will abundantly pardon Because he will do this therefore Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon First Of the Word of Promise or Encouragement He will abundantly pardon Here is set forth unto us the Fulness and Largeness of God's Mercy according to those Expressions which are made of it in Scripture Full of Goodness Rich in Mercy Abundant in Compassion and the like The words here in the Original Text are very Emphatical Jarbeh Lisloach And we may reduce them to a threefold Intimation First To the Pardon of great sins Secondly To the Pardon of many sins Thirdly To the Pardon of sins reiterated and committed again First This Abundant Pardon in God it extends it self to great sins He is Magnus and remittendum The great God will forgive great Offences sins of an high nature of a deep die of an heinous aggravation Thus Isa 2.18 Come and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool See here scarlet sins and crimson sins and sins of such a stain as these are God tells his People that upon their Repentance he will pardon them and forgive them unto them And we have divers Instances to this purpose in Scripture take the Apostle Paul for all the rest who styles himself The Chief of Sinners 2 Tim. 1.15 says of himself that he was a Blasphemer and Persecutor and injurious and yet even he obtained Mercy and the Grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Was exceeding abundant upon which occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See here Abundant Grace The very Expression which is here used in the Text. Secondly It extends to many sins He is Multus and remittendum Here is the abundance of Pardon in this also that God does not only forgive sin in one kind but in more as he has occasion for it Thus Manasses who knew how many sins were layed to his charge that he was an Idolater a Sorcerer a Murderer one that made his own Sons to pass through the fire and filled Jerusalem with innocent blood It is said He wrought much evil in the sight of the Lord. And yet when in his Affliction he sought the Lord and humbled himself greatly and prayed unto him the Lord was entreated of him and forgave him Mary Magdalen she was one who had seven Devils cast out of her and it is said expresly concerncerning her that Her sins which were many were forgiven her for she loved much in Luk. 7.47 God forgives not only one or two or a few but even many Offences Thirdly To sins reiterated and committed again and again This Abundant Pardon reacheth to these and God has Mercy and Forgiveness for them For Relapses and Fallings back into sin and the Repetitions of them he is Frequens and remittendum He will multiply to pardon as the Marginal Translation carries it He that has commanded us to forgive others again and again he will certainly do it himself out of all question Hence is that Gracious and Evangelical Imitation of the Prophet Jeremy's in Jer. 3.1 They say if a man put away his wife and she go from him and become another man's shall he turn unto her again shall not that land be greatly polluted but thou hast stayed the harlot with many lovers yet return again to me saith the Lord. So again in Hos 14.4 God says I will heal their back-slidings and will love them freely God heals Back-slidings and Apostatisings and Relapses and Recidivations sins committed again and again Thus we see how in all particulars it holds true that God will abundantly pardon The Ground and Foundation of this Truth is twofold First The Greatness and Infiniteness of God's own Nature considered in himself Secondly The Greatness and Infiniteness and Fulness of the satisfaction of Christ First The Greatness and Infiniteness of God's own Nature God is a great and infinite God of whose Perfection there is no end Therefore every Attribute in him is of Infinite Extent and his Mercy amongst the rest Thus it is said expresly of him His mercies are great or many in 2 Sam. 24.14 Mercy in us it is no more than a Drop but in God it is an Ocean In us no more than a little Stream but in God it is a Spring and full Fountain A Spring continually runs an Ocean is never drawn dry What is a little sparkle of Fire if it fall into the main Sea The same are the sins of a penitent person being propounded to the mercy of God Thus Micah 7.18 19. Who is a God like unto thee pardoning iniquity an passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy He will return again he will have compassion upon us he will subdue our iniquities and he will cast all their sins into the depths of the Sea But Secondly and Efpecially This is founded upon the Fulness and Infiniteness
sin as indeed there is in it As the Ethiopians and Black-moors to keep to the resemblance of the Text they do not perceive their own blackness nor are much sensible of it nay they think themselves so much the fairer hereupon they count their Blackness their greatest Beauty and by how much the fouler they are in the truth and reality of their complexion by so much the fairer they are in their own thoughts and conceits Well but this does not make them to be ever a whit the comelier in truth for all this they are still that which they are howsoever they may imagine or apprehend And so is it likewise with sinful persons those which lie under any great corruptions which prevail upon them and are yielded unto by them they are most ugly and deformed creatures And this they will likewise appear to be and be convinced of when they shall come to search and examine themselves by the perfect Glass of the Law of God which has a discerning quality in it Those that never look into the Glass they do not see the spots which are upon them but think themselves very beautiful even then when they are altogether besmeared and so it is here in this particular as concerning mens hearts and lives When people take things absolutely for granted without any further disquisition or inquiring into themselves When they measure themselves by themselves and compare themselves amongst themselves as the Apostle speaks 2 Cor. 10.12 that is when they judge of themselves according to their own fancies and corrupt affections here they may easily be deceived and think better of themselves than they are But when they shall bring themselves to the unerring Rule of the Word of God and be tried by that there their ugliness and deformity will appear and be made manifest to be that which it is indeed which accordingly they should be careful of and desirous to apply themselves to all that may be that their condition may hereby be discerned and especially desire of God himself to discover themselves to themselves and to shew them sin in the true colours of it which when it does they will then see it and apprehend it as it is indeed and not before They will then perceive that they have been hitherto mistaken and that howsoever they have as yet thought of it there is no such deformity as this of sin That this is such as does most misbeseem them of any thing else and that however it may be with them otherwise yet this is the great miscarriage of all which defiles the whole man and does disturb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole course of Nature it self as is imported To open this Defilement and Deformity which is in sin a little the more unto us we may take notice by way of amplification of four particulars more all which are involved in the Text and do set this forth unto us First the Inherence of sin it is natural it is such as the sinner does contract from his very birth Secondly the Monstrousness of sin it is preternatural it makes the sinner to degenerate into a nature worse than his own Thirdly the Multiplication of sin it is various it does sprout and spread it self forth into divers and several branches Fourthly the Extent of sin it is universal it is such as does pollute the sinner in every part of him Each of these particulars is exhibited to us in this Text for the defilement of sin First The Inherence of it it is natural it is such as the sinner does contract from his very birth therefore compared to the blackness of the Ethiopian and to the spots of the Leopard which are both of them natural to each The Ethiopian he is black from the womb and the Leopard he is spotted from the birth what ever deformity there is in either of them it is rooted in their very nature it self Why thus now it is likewise with sin in the heart of a sinner See it for example even in him who is said to have been after Gods own heart the Prophet David himself yet he for his nature was polluted as we have his own acknowledgment for it in Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And so St. Paul another of the same temper he puts himself there in the number Ephes 2.3 We are all by nature the children of wrath even as others As for those which are absolutely naught it is taken for granted in them Psal 58.3 The wicked they are estranged from the womb they go astray as soon as they be born speaking lies This is their condition In a word it is the of condition all Whosoever has sin in them as there is none but have that their sin is natural to them We are all Ethiopians by our birth even the best that are Our father an Amorite and our mother an Hittite as it is in Ezek. 16.2 What does this teach us for our improvement but from hence to be so much the more sensible of it and affected with it and laying it to heart It should so much the more humble and abase us in the consideration of our own vileness and make us even abhor our selves in dust and ashes Here is that which does aggravate sin and make it to be exceeding sinful That it is a business which lies in our very bones and is got as I may so say into the very substance of us There are many which think they excuse their sins sufficiently from hence when they say 't is their nature Alas 't is therefore so much the worse and the more to be disliked in them therefore it is more general and therefore it is more constant and therefore it is more spreading and therefore it is more incorrigible there is so much the greater iniquity and mischiefs in it If sin were a thing which men sell into onely by chance which were no more but as it were adventitious and accidental to them there might somewhat more be said for it but now whiles it is inbred and natural it is from hence so much the more abominable Therefore let this serve to direct us in the prosecution of the work of Humility upon our soul where to take our rise and where to lay our stress when at any time we call our selves to an account in such businesses as these are and that is at the sin of our Nature let us begin and end there be humbled for that first and be humbled for that most as that which most calls for contrition and humiliation from us And herein we shall follow the example of other of the Saints who have done as much afore us As the instance before mentioned David when he was cast down before God for those sins of Murther and Adultery which he had committed he does not only rest himself in them but he reflects upon the sins of his Nature and is afflicted for that as we have it in
word or two unto them And first to begin with the former namely that of Doctrine and Instruction which are taught to do evil so this is properly teaching and has therefore the name of it put upon it and 't is appliable to this business of sin There is a great deal of such teaching as this is oftentimes in the world a Talmnd as to matter of iniquity Thus in Matth. 5.19 Whosoever shall break one of the least of these commandments and teach men so to do he shall be call'd the least in the kingdom of heaven So Tit. 1.11 Teaching things which they ought not for filthy lucre's sake And Mark 7.7 Teaching for Doctrine the commandments of men There is a great deal of ill teaching in the world now and then and ill-learning also following thereupon people are here very quickly taught so capable and apprehensive are they yea they seek to themselves teachers to this purpose and Lessons also as we have it in 2 Tim. 4.3.4 The time will come when they will not endure sound doctrine but after their own lusts shall heap to themselves teachers having itching ears And they shall turn away their ears from the truth and be turn'd into a fable Teachers after their own lusts that is such Teachers as by their Doctrine do nourish and strengthen their lusts in them as many Teachers and Doctrines do There are divers and sundry Teners and Opinions which have very great influence upon the life for the perverting and corrupting of it and those which are tainted with them do much miscarry in that particular yea indeed they cannot well do otherwise as it is here implied in the Text. Those which are thus taught to do evil cannot do good there is an impoiency and there is an indisposition upon them to all good and proneness to all manner of evil This is the condition with them There is nothing more leading and conducing to a vitious life than is the infusion of unsound Principles and the sucking in of erroneous Opinions especially such as they may be for the nature and kind of them As in Popery and Pelagianism and Antinomianism and such as these Those which are taught and principled thus they must needs miscarry If they do not always actually break forth into the very enormities themselves yet they have that within them which does carry them to them and whensoever they have an opportunity for them they are in great hazard and danger of them This shews what great cause we have to be advis'd and take heed hereunto to be careful what we teach and what we learn especially we which live in these places of Teaching and Learning the Schools of the Prophets It is a matter of great concernment both to our selves and others as to the regulating of our lives and conversations How can ye which are taught to do evil do good that is taught in a way of Doctrine and Instruction That 's the first Explication Secondly In a way of Pattern and Example Which are taught so Such a kind of teaching as this is there is also sometimes yea and that no less effectual than the other if it be not more That which men see to be done and practised before their eyes they do the more easily fall into to do it and in nothing sooner than in sin Here wickedness is taught There where it is seen not onely as acted upon the Theatre but especially as acted in the life which has been the reason why some of the very Heathen have withdrawn their children from beholding the miscarriages of their servants lest seeing them they should be tainted with them It is a dangerous thing to converse in places of scandal and ill example and to be present in evil society Here sin is quickly learnt and 't is not easily un-learnt where it is so it is a very hard and difficult matter to escape the temptations of it and not before one's aware to be involved in it How can ye which are taught to do evil do the thing that is good that is taught by evil patterns and examples That 's the second Explication The third is by Practise and Vse which are taught so that is as 't is here in our own Translation Which are accustomed unto it Use it makes perfect and as in other things so also in sin which the more that any are exercised unto the more prompt and ready they are in it There is an Art even in wickedness it self although a bad one and therefore we read of some who are wise to do evil This as others is got much by practise those which are but young beginners they are Bunglers as it were at it and they go about it with some kind of awkness and difficulty and aversness unto it especially as their education at any time has been better and more Religious than others when such as these do first of all enter upon sinful courses they are not so expert and expedite in them as one would think they should be but do a little stop at them Swearing and Drinking and Gaming and such sins as these they do some what stick with those sometimes who have been better taught but now after a little while when they have been used and accustomed unto them they now grow experienced in them and are carried to them with a great deal of violence and importunity of affection They drink in iniquity as water and they draw on iniquity as with cart-ropes and they commit all uncleanness with greediness and they do evil with both hands earnestly they turn unto their course as the horse rusheth into the battel c. These are the phrases and expressions which the Scripture puts upon them Here in the Text it is said of them that being so accustomed to do evil they now cannot do good This for the Qualification of the Persons Which leads me now to the second thing considerable here in this passage namely the Invincible necessity which follows upon custom in sin those which are used unto it they know not how to free themselves from it Ye may as soon wash a Black-moor white or scrape off the spots of a Leopard which are expressions of Labour in vain as ye may reduce an habituated sinner To open this Invincible Necessity and Tyranny of accustomed sin so much the better unto us we may take notice of it in two particulars whereof it consists First in an impotency to good And secondly in a precipitancy unto evil Each of these are here implied though but one exprest Custom in sinning it is both obstructive and likewise provocative it hinders men and takes men off from good that they cannot do that and so it also furthers men and puts men on to evil that they can do nothing but that Each of these are the inconveniences of evil custom and accordingly to be considered by us First Impotency to good that is here exprest in the Text which it is said that such as these they
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
very considerable in any Law according as it is likely to be executed and required of those to whom it is given and so it is here with this Law of Obedience Christ that will one day call to an account for the performing or not performing of it does here carry it higher than an outward and external compliance and accordingly is it to be carried higher in the practise of all those to whom it is given Well if this be the sense which Christ himself puts upon this matter as we have here declared let us accordingly bring all Doctrines and Teachers and Instructors of others to this note of difficulty and examine how far they bear a conformity to this Doctrine of Christ There are a great many Teachers sometimes in the World of these Pharisaical humors who make it their great business to nestle men in a way of formality and morality and civility and bare conformity to the outward letter of the Law of God without any regard at all to the purer life of Religion and spirituality of it That there 's as good Divinity sometimes to be found in Seneca or Epictetus or Autonius or Aristotles Ethicks the rest of such Heathen Writers as in most of these Dissenters who as for the Doctrinal part of Religion they would reduce it all to natural Reason and thereby destroy Faith So for the Practical part of Religion they would consine it all to Moral Philosophy and thereby diminish Obedience But such as these need no other than Christ himself to be a Counsellor of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough in this business I say it And no man besides in the World hath so much efficacy or authority with it Men may contradict one another and their sayings may be of equal validity and so not prevail one above the other But when Christ interposes and puts in his saying as he does here in the Text this is enough to stop all nothing to prevail That 's the first thing here considerable of us to wit the person speaking and that is I. The second is the form of speech Say And this likewise hath its various significations with it First as a word of Intimation I say that is I inform you Secondly as a word of Asseveration I say that is I assure you Thirdly as a word of Comination I say i. e. I threaten you First it is a word of Intimation I say that is I inform you Christ would not hide or conceal such a necessary truth from them as this was but would discover it and reveal it to them for their greater good He would not let them go away with a conceit of their own moral righteousness outward conformity to the Law so as to rest themselves satisfied in that but would teach them and instruct them better Wherein he sets also a pattern to all other Teachers besides who have to deal with the souls of men even to acquaint them with such matters as these are as do tend to their eternal Salvation As all Divine Truth in its place is to be revealed made known by us so such Truths more especially above the rest as are of greatest importance and concernment In the nature of which is this at present which we now mention I say it and I say it peremptorily You shall in no case enter c. Secondly I say It is a word of Asseveration I assure you of it As Christ was Faithful so he was also Infallible As faithful to reveal to the people that he reveal'd He said it as knowing what he said Other men they speak sometimes by rote and by guess and by conjecture out of fancy and conceit and imagination but Christ he does not do so His sayings are certain Truths and accordingly we may depend upon them He that was the word of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantial word Whatever word comes from him it has weight with it Heaven and earth shall pass away but his words shall not pass away as he tells ns even here in this Chapter Matth. 5.18 and Luke 16.17 We may be confident of it Thirdly I say It is a word of Commination it is a threatning word as appears by the tenour and carriage which is by signifying the danger which follows upon this imperfect righteousness so as excluding all those from Heaven which have no more in them And so it has a quickening and awakening efficacy with it to rouse men out of that carnal security and presumption under which they are And that 's the second thing The form of speech I say The third and last is the persons spoken to and that 's You I say unto you And this may admit of a twofold Explication First You which are my Members and secondly You which are my Ministers You my Disciples and You my Apostles you Believers and you Preachers I say it to You. First You which are my Members I say it to you Christians and Believers to you who understand such sayings as these are and know what belongs to them As for the Scribes and Pharisees it was to little purpose to say it to them who would have been ready to made a scorn of it The Pharisees that were covetous heard all these things and they derided him as it is said in another place Luke 16.14 And so our Saviour would not trouble himself with them but to his Disciples he declares it To you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Matth. 13.11 I say unto you my friends Luke 12.4 Such as these are most capable of his instructions Yea and they are capable also of his threatnings and comminations if they do not take it as we may see in the close of the verse where he tells them of being excluded from the Kingdom of Heaven upon condition of their going no further than the out-sides of obedience This is a place even for severe truths as well as comfortable and these also he administred to the children of God That 's one notion of this You wherein it may be taken You that is you which are my Members The Second is You that is You which are my Ministers my Disciples and also my Apostles I say it to you As to you Believers for your own sakes so to you Preachers for the sake of others whom you have to deal and converse withal This is mainly desirable in Ministers above all others besides to be well acquainted with practical truths and such points as are of the essence of Religion that so thereby they may be the better enabled both to save themselves and those that hear them The sum of all to conclude comes to this To teach us both Ministers and People especially to mind such things as these are both for the teaching and learning of them We do not absolutely speak against Civility and Morality or against the Doctrines of them nay we think there was never more
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
the name for good understandings now we see here how they may do so and indeed attain hereunto which is by walking in such ways as are good and which tend to everlasting life and salvation This is the great wisdom of all and most to be looked after Who is wise and he shall understand these things Prudent and he shall know them Hos 14.9 Men commonly think it a part of wisdom in them to choose such ways as are best for the world but that 's wisdom in good earnest to choose such ways as are best for Heaven and as may serve to bring a man thither Secondly It is an argument also of a gracious and savoury spirit Men choose commonly according to their affections and there 's much of their spirit in those things which they fasten upon we may see what 's within them and what principles they are acted by according to that which they make choice of A spiritual heart is most affected with spiritual objects and places its greatest delight and contentment in such things as these Thirdly It is an argument of some courage and self-denial and resolution of mind For the better part it is not commonly without opposition and resistance in the world there will still be some or other that will malign it and set themselves against it There 's hardly any man that can make choice of goodness but he shall be sure to have enemies enough for it They that hate me says David are many in number because I do the thing that good is Psal 38.20 Now therefore to make choice of it in such circumstances it argues some kind of boldness and spirit and courageousness in it Lastly It is also an argument of an elect and chosen Vessel It is a sign that God has chosen us when we choose him and such ways as these which are good and pleasing to him For there where God elects he qualifies where he makes choice of any person he does withal confer a disposition suitable and agreeable to such a choice This is that therefore which we should labour and endeavour after and be still careful of to put it in practice In every thing whereunto we apply our selves still to choose that which is best to close with the best persons to cleave to the best causes to take up the best opinions to take the best courses and ways that possibly we can that by so doing we may approve our selves the better to Christ It is the disposition of many people in the world that if there be any way worse than other they 'l be sure to make choice of that and to make it their own Now what a fondness and madness is this we see in other matters for the world how careful men are what they are able to make the best choice that may be and there 's nothing good enough for them so exact and curious are they And how much rather should they then choose the best in spiritual matters The way hereunto is first of all To beg direction of God himself for the guiding of us Alas we are but fools of our selves without his Spirit to teach us and therefore we must have recourse to him Thus the Prophet David for himself Psal 143.8 9. Cause me to hear thy loving-kindness in the morning for in thee do I trust Cause me to know the way wherein I should walk for I lift up my soul unto thee And again Teach me to do thy will for thou art my God Thy Spirit is good lead me into the land of uprightness Thus the Apostle Paul prays for the Ephesians that God would give them the spirit of revelation cap. 1. ver 17. And for the Philippians That they might abound in all judgment cap. 1. ver 9. And for the Colossians That they might be fill'd with the knowledg of his will in all wisdom and spiritual understanding Secondly We must also seriously weigh and compare one thing with another Good election it proceeds from good deliberation Eccles 7.27 Behold this have I found saith the Preacher counting one by one to find out the account or as some expound and read the words weighing one thing after another to find out the reason If we would choose those things that are best we must not take them in their simple proposition or have a slight and superficial view of them but examine them and dive into them and consider them in all their circumstances Thirdly Take in the advice and experience of well-grounded and experienced Christians to help us We see how men do in other matters where they have no skill or very little in such and such Commodities themselves they will take with them those that have to choose for them and so should they learn to do here It is a good rule in doubtful matters to advise with the generation of God's children which in all likelihood should know what is best and be able best to guess at it Quilibet in Arte sua credendus est Lastly To labour to be acquainted with the power of Religion our selves Those things men best choose which they are best verst in A Trades man in his own Commodities and Mysteries and so likewise a Christian And this is the first observation That it is the commendation of a Christian to make choice of such ways as are best and most approvable to Christ as Mary here did The Second is this That we are then good to purpose when we are good upon right Principles namely of judgment and consideration in us when it may be said of us as it was here said of Mary that we have chosen the better part Religion it is a matter of election it is not a business of chance but a business of choice There are many persons sometimes in the world who do not so much choose Religion as rather Religion chooses them and they stumble upon it before they are aware But this should not be sufficient for us neither should we content our selves with it but labour rather to set our selves to it upon due grounds and motives upon us Thus David concerning himself Psal 119.30 I have chosen the way of truth thy Judgments have I laid before me I have stuck unto thy Testimonies c. Beloved It is true indeed it is a great advantage to have gracious opportunities of goodness afforded unto us and we are to acknowledg God's Providence in them and to bless him for them good counsel good example good education good company and the like But yet we are not to rest our selves in these but to have somewhat further to act us We are not to be carried only by others principles but by principles of our own not only to take the better part but to choose the better part that is to take it out of a liking of it and out of an affection to it at least to do so at last and before we have done Indeed I do not deny but those helps which I mention'd before may
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
in this particular They have not all obeyed the Gospel for Isaias saith Who hath believed our report Rom. 10.16 This is the greater ground and argument of thankfulness to those who do believe indeed and may put all upon the serious search and examination of themselves Seeing Faith is not common to all let us be sure that it does belong at least to us and that our selves have a share in it for our particular It is that which many presume upon and take for granted but it concerns us to be upon certain terms in a point of so great importance and consequence as that is how we should find our selves in the number of those Believers That 's the first thing the Emphasis of Restriction The second is the Emphasis of Enlargement Many and not a Few and so it shews us the multitude of Converts which were made by Christs Sermon This is that which God is pleased sometimes in his wisdom and goodness to dispose that many shall be brought home unto him We have it often signified unto us in Joh. 2.23 Joh. 4.39 Joh. 7.31 Joh. 10.42 Joh. 12.42 and many more which might be added The Acts of the Apostles are full of the number of people which were brought to the knowledge and faith of Christ There was cause for it in the first layings of the Church especially for the founding and making of it and the spreading of Christs truth through the world and therefore it pleased God so to order it As also for the better encouragement of one another that Christians might not think themselves solitary and lest alone from the paucity of them therefore would God have many to be converted But this will admit of a further Illustration if we shall consider not onely the Number but the Quality of these persons here converted and the disposition which was remarkable in them For many pliable and tractable and ingenuous and good natur'd persons such as these to yield to Christs Doctrine might not seem to be so strange a business but these people here in this Chapter they were of another temper obstinate and captious and quarrelsome and malicious persons and yet for all this wrought upon by him We see here there 's no standing out against the Word and Spirit of Christ when he is pleased to put forth himself The most obstinate and refractory that are shall be brought in unto him Who would ever have thought that such a stubborn barbarous fellow as the Jaylor should have been a Disciple of Christ and yet you see how it proved to be with him Acts 16.33 and so it has been with divers others besides These Jews here in the Text they were full of opposition and contradiction nay they were set on purpose to quarrel with his Doctrine and they never exprest more spite and malice than they did here in this Chapter all along through the course of it and yet for all that there were many of them taken with Christs Doctrine which he preached unto them What 's the use which we may make hereof to our selves It comes briefly to this First from hence to take men off from too much confidence and applauding of themselves in their sinful courses and hardning of themselves against the Ministery There are many which are so setled in their wickedness as that they seem with themselves to scorn and to despise all admonitions and to be Armour of proof against the Word of God What they afraid of a Preacher and thought to be such as should yield to the Ministery of a weak man like themselves They scorn it and disdain to think of it Well but let them not be too self-confident for all that they know not how it may be with them if ever God awaken their Consciences and set his word effectually upon their hearts they will be then as those converted Jews who before some of them were full of perversness Secondly Here is still encouragement to Ministers to hearten them and quicken them in their work that they be not dejected and cast down in themselves for there 's none too stiff for the Grace and Spirit of Christ As it is Ezek. 2.6 Son of man though they be briers and thorns and a rebellious house yet be not afraid thou salt speak my word unto them God has his number even among such as these yea and a great number too Many believed on him even of perverse and obstinate Jews which were prejudiced against him But farther to take in all with us we may look upon these persons here converted not onely as the persons whom Christ directed his speech unto especially but also such as came in and were Auditors and Hearers by the by many of these believed on him And so there 's another Point in it which is this That occasional Hearers are sometimes wrought upon in the Ministerial Dispensations There were many of these persons which little thought of Conversion when they came hither to this present Assembly and Discourse of Christ which came onely out of novelty and curiosity and affectation to hear what was said Now many of these were caught at the Sermon This is not to justifie such kind of comings as those are but to shew Gods Wisdom and Providence in the ordering and disposing of them that those who many times come to Church for nothing less than to get good by the Word but rather to see such a face or such a fashion yet now and then before they are aware have their Consciences touch'd and strucken by it It is that which is greatly taken notice of by many persons even now at this day amongst Believers We have divers who when they see the Church open come into it to see onely what is done and run from one Church-door to another and gaze about them and stay for a while but sometimes it pleases God to meet with them by some word which is spoken here unto them He is found of them that sought him not and manifest to them that asked not after him Isa 45.1 So much for that And so I have done with the first part of the Text viz. the Success of Christs Ministery Many c. The second is the Occasion or Season of this Success As he spake these words I call it the Occasion and Season both because indeed there is both in it and both observable of us But we may draw it out into three branches There are three things here observable of us First the determination of the Performance and that was Preaching Discoursing or Arguing As he spake Secondly the determination of the Doctrine those words in particular which then came from him As he spake those words Thirdly the determination of the Time and Instant of it As he spake in the very moment of speaking First Here 's the determination of the Performance As he spake for the Honour of Preaching The Miracles of Christ did no good upon them they had seen his mighty works and not a whit the
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
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
any one else in such a condition As Micah said to the Danites Judg. 28.24 Ye have taken away my Gods and do ye ask me what ayles me That Christian from whom Christ is departed hath very great cause and occasion of trouble upon him As we may see by the complaint which the Spouse her self makes of it Cant. 3.9 And Cant. 5.6 Thus have Christians cause to be troubled for the miseries and afflictions which are upon them And so as for their own miseries so for the miseries and afflictions of the Church which are either felt at any time or seared They have great cause to be troubled for these likewise By the rivers of Babylon we sat down and wept when we remembred thee O Sion c. And Neh. 1.3 4 c. When he heard of the captivity of his brethren he sat down and wept and mourned certain days Yea even Artaxerxes the King himself took notice of it in the sadness of his countenance Neh. 2.2 The Prophet Jeremy wish'd his head were waters and his eyes a fountain of tears that he might weep day and night for the slain of the daughter of his people in Jer. 9.1 c. So far have the Servants of God been troubled for the troubles of their brethren and it has become them so to be And thus far as we have now explain'd it is it both lawful and necessary likewise for Christians to be troubled in case both of their own and others sins and miseries which is the first thing here considerable The next is how far it is unlawful and prohibited to them as it is here in the Text Let not your heart be troubled neither let it be afraid As there is a trouble and fear allowed so there is also the same forbidden unto them Now this trouble which is prohibited and forbidden for the better explaining of it to us is considerable three manner of ways First in the measure of it Secondly in the manner of it Thirdly in its effects For the measure of it First Then trouble is inordinate when it is excessive and immoderate and beyond the nature and quality of the thing it self which it is exercised about The rule of all affections is to be suitable and proportionable to the objects which they are carried unto now when this rule is not observed by us in matter of grief or fear or trouble or any such thing it is then otherwise than it should be and to be restrained in us Thus David for his Absalom he was greatly moved 2 King 18.33 And Rachel for her children She refused to be comforted Jer. 31.15 And Hannah for her barrenness She was in bitterness and heaviness of spirit 1 Sam. 1.15 When men are troubled and know no bounds for their trouble then their trouble is inordinate in them Secondly As for the measure so for the manner and circumstance of it When trouble is joyn'd with distrustfulness and despair and questioning of God's attributes whether his Goodness or Truth or Wisdom or Power or All-sufficiency then it is inordinate Thus we may be troubled for sin yea and ought so to be But we must be troubled for it in God's way troubled for it so as to loath it and hate it and abhor it and to depart from it Not troubled for it so as to deny the free Grace of God in Christ and God's readiness to forgive and pardon all those who in truth of heart turn unto him We may be troubled for it but not as Cain was troubled who said his sin was greater than could be forgiven And we may be troubled for it but not as Judas was troubled who run himself upon desperate courses upon the apprehensions of it To be troubled thus is unagreeable to a Christian and gives further occasion of trouble where it is well considered and thought upon So again As for sin so for misery and affliction either our own or the Churches we may as I said be troubled for them and we are accountable there where we are not We ought to be affected and to lay to heart the dispensations of God in the world and his chastising providences to us Shall a Trumpet be blown in the City and the people not be afraid Shall the Lion roar and the beasts of the I orrest not tremble Shall God threaten a Nation at any time either with sword or with samine or with pestilence or with any token of his displeasure and shall not they in the mean time be sensible and apprehensive of it Yes by all means it becomes them to be so God expects it and looks for it from them Whether in regard of publick calamities or in regard of mens private afflictions they may be justly troubled at them But this trouble it must be qualified with Grace and submitted to that with saith and patience and contentation and self-resignation and submission still to God's will in all conditions We may not be so troubled for the World as to think God does not govern the World nor takes no care at all of it Nor we may not be so troubled for the Church as to think God has forsaken the Church and has no further affection to it As Sion sometimes foolishly and pettishly complain'd The Lord has forsaken me and my God has forgotten me c. Isa 49.14 Can a woman forget her sucking-child that she should not have compassion on the son of her womb Yes she may yet will not I forget thee Behold I have graven thee upon the palms of my hands c. We may be troubled and grieved in our selves for the troubles and afflictions of the Church but it must be still with these qualifications and concomitances joyn'd unto it First that we do acknowledg God's Justice and Righteousness in that which he does that God afflicts it not without very great cause and provocation of himself thereunto As Ezra 9.13 After all that is come upon us thou our God hast punished us less than our iniquities Secondly that we acknowledg God's Wisdom as one that knows what is best for his Church and what condition is most expedient for it or for any part or member of it Thirdly that we acknowledg God's Goodness and Love and Good-will to his Church as being a great deal more tender of it than we can be that knows its frame and remembers its mould c. Lastly that we acknowledg God's Power and Ability to help his Church and to save it in time of need And so mourn but not without hope Thirdly This inordinacy of trouble is considerable in its consequents and effects which it does work and produce in us As First when it makes us impatient and fretful under the hand of God Thus it has done sometimes with some persons as Jehoram 2 King 6.33 Behold this evil is of the Lord why should I wait on the Lord any longer And Isa 8.21 They shall fret themselves c. Thus Jeremy and Jonah who were otherwise holy Prophets they were
in Christ This is such as whosoever keeps close to shall undoubtedly attain this blessed end It is new in regard of the new Covenant It is living as it bringeth unto life Secondly As Christ is the true way so he is the short way and most direct All other ways besides which mens fancies have devised to themselves they are but so many labyrinths and wheelings about As by mens own merits and single performances or by the merits and satisfactions of Saints This it is but running at random and will never come home at last But now Christ he brings us home presently and directly without more ado Thirdly He is a safe way That 's a great matter in a way and much to be desired in it Now such an one is Christ Though we meet with many assaults in it yet we are fair to conquer and overcome them and at last to get victory over them In the way of righteousness is life and in the path way thereof there is no death as it is in Prov. 12.28 Fourthly He is a pleasant way also there 's that considerable in it His ways are ways of pleasantness and all his paths are peace Prov. 3.17 The ways of the world and such as lead to destruction they seem to have some pleasure in them but they are pleasures but for a season and they have no reality of pleasure indeed But Christ and the ways that he leads into eternal life they are full of delight especially to such kind of souls as are capable and sensible of them And that 's the first thing whereby Christ is described unto us namely as the Way The Second is the Truth Christ describes himself also by this He is not only true but truth it self and the truth emphatically This is that which is declared of him And whiles he is said to be so we may take it two manner of ways especially First In a moral sense and Secondly in a rational He is the truth as it is opposed to shadows and so he is the truth of Dispensation And he is the truth as it is opposed to errors and so he is the truth of Doctrine In each respect he is said to be the truth First Take it in a moral sense and by way of dispensation So Christ is the truth as it stands in opposition to shadows and legal ceremonies The Jewish rites and ordinances they were but types and prefigurations of Christ who was shadowed out by them and who was the main truth and principal substance intended in them Therefore Joh. 1.17 It is said that the Law was given by Moses but Grace and Truth came by Jesus Christ And Col. 2.17 Speaking of the Judaical observations he says that they were but shadows of things which were to come but the body was of Christ that is the truth and substance of all the ceremonies is now enjoyed in and by Christ in whom all is now sulfilled The Jews as the Apostle speaks had the shadow of good things to come but not the very image of those things No that is brought and exhibited to us in the Gospel in Christ himself who was signified by them And who is as far different from them and above them as the body is different and transcendent to the shadow and the thing it self to that which is but the picture and representation of it This shews what great cause we have of thankfulness that live in these times of the Gospel and New Testament above those that lived under the Law forasmuch as we have the truth and substance of these things whereof they had no more but the shadows It is true that they had Christ propounded to them as well as we even the Fathers under the Old Testament but after another manner of dispensation For they had him propounded in the type we in the substance and thing it self They had him exhibited in the shadow we have him exhibited in the truth as opposed thereunto From hence it will likewise follow that there is and ought to be a cessation and perfect abolition of all those Jewish rites and observations upon the coming of Christ because they were intended only to point out Christ till such time as he should come And so we shall find the Apostle himself to make improvement of it in Gal. 4.3 c. Where now that God hath sent us his Son he does diseharge us from all such rudiments as those were That 's one sense of this expression wherein Christ is said to be the Truth namely as it may be taken in a moral sense and by way of dispensation The Truth as it is opposed to shadows The Second is as it may be taken in a rational sense by way of revelation and in reference to Doctrine The Truth as it is opposed to errors Christ he is the truth thus likewise He is the true and faithful witness as he is else-where called And he brings nothing but truth it self with him Thus Joh. 8.31 If ye continue in my word then are ye my Disciples indeed And ye shall know the truth and the truth shall make you free What 's the truth but the truth of the Gospel in the Doctrines and discoveries of it which are exhibited by Christ There was a truth in the Law in its kind and in the Doctrine of Moses Oh but the Gospel and the Doctrine of Christ is the truth with an emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being of the greatest efficacy and influence of any other besides It hath liberty and strength and peace and comfort with it and all that is good This should teach us so much the more to hearken to it and to Christ himself who is both the matter and Author of it and who hath revealed it and made it known unto us Here 's that which does now justly scatter all infidelity and unbelief whatsoever that men may have nothing to say for it and in a defence of it seeing it is a rejection of truth it self Therefore let us take heed of it And on the other side stir up our Faith in this particular When we find our hearts any thing doubting and calling in question the gracious promises of the Gospel and the free offers and tenders of mercy which are made to us by Christ in it let us think and consider with our selves what our Blessed Saviour here declares of himself whiles he tells us that he is the truth Whiles he is the truth it be comes us accordingly to receive him and embrace him and to give credit to him as we would to truth it self And that 's also the second description of Christ wherein he expresses himself to us to wit the truth both in a moral sense and in a rational As it is opposed to shadows and as it is opposed to errors and falshood The Third and last is the Life This is another property whereby Christ does describe himself to us and it is such as is very agreeable to him Not only
cut the plumes of his pride and to keep him from being puffed up for them And that 's a second Disparagement which we lay and cast hereupon Thirdly and more principally to our present purpose we do disparage humane wisdom In ordine ad talem effectum in reference to such an effect as this is which is to bring those that have it to the saving knowledg of God in Christ Here the wisdom of the world is too weak and of small or no effect it cannot do this Take a man in his pure Naturals and the meer accomplishments of humane wisdom and he cannot by these things procure to himself any knowledg in Religion and the Mysteries of Salvation And that again in a two-fold Explication First He cannot do it immediately as an effect flowing from such a cause Wit it cannot dive into Grace as I shewed before it is too weak and shallow here Nor secondly He cannot do it meritoriously by way of merit and desert at Gods hands in the right use of his parts and natural knowledg The Pelagians teach this That an Heathen by a good improvement of the light of Nature and doing that which in him lyes may merit at Gods hands the revealing of Christ unto him and the bestowing of saving Grace upon him but this has no foundation in Scripture and is contrary to experience also The world by wisdom knew not God their other knowledg did not obtain this for them Go to now let us see then in what sense we do disparage this wisdom of the world namely as in another case we seem likewise to disparage good works when disputing against our Adversaries the Papists we seem to diminish and take from good works this is not simply considered in themselves but in order to Justification and Merit when we speak of good works in themselves as duties which are enjoined us by God as evidences of our Sanctification and as the ways wherein we tend to Salvation and the Kingdom of Heaven so far forth we speak honourably of them but when we speak of them as making us perfect and to appear righteous in the sight of God and to deserve at the hands of God for us here we disclaim them So likewise here as concerning humane wisdom when we speak of it as a common gift of Gods Spirit and ordained to such and such ends within its own compass here we admire it But when we speak of it in reference to Religion and the finding out of the saving knowledg of God in Christ here we cannot but mightily undervalue it the world by wisdom knew not God that is secondly from the weakness of the faculty The third is From the perverseness of the subjects namely those persons in which this wisdom was they did not do their duty nor still do not to this purpose as they should but rather the contrary and from hence it comes to pass oftentimes that they are as they are This is a certain truth that though the world by wisdom could not know God in that sense as we have shewn it yet they might have known him more than they did if they had given themselves to it But there was and is still a manifold obstruction upon them which is a great hinderance and impediment hereunto As first Their non-attendancy that they did not heed nor apply their minds to these things A Scholar that looks off of his Book will never learn his Letters let them be written or printed before him in never so fair and elegant a character Even so it is with us to this purpose the Book of the Creatures it is a Book which is very fairly written and every letter in its full proportion so that he that runs may read it as the Prophet speaks And the Apostle Paul tells us as we may read Rom. 1.20 The invisible things of God from the creation of the world are clearly seen even his eternal power and Godhead The Power and Wisdom and Mercy and Goodness of God c. these are written upon every Creature and may there be read by us But this is that evil which is in us that we do not always so attend unto it as becomes us to do we take and enjoy the Creatures only as other Creatures to draw the natural sweetness out of them but we do not as we should do improve them to a spiritual advantage which is the priviledg belongs to us of all other Creatures we may see and taste God in the Creature which the others cannot There 's our non-attendancy Secondly It proceeds from idleness and want of taking some pains with our selves to dive into these things though there 's a great deal of God which lyes upon the top of every Creature and the whole world is a lesson to us to this purpose yet by studying and further search into the Creature we may still see more of him than otherwise we can or than otherwise we do We should consider the works of Gods hands as the Psalmist said himself did which was not only with an ordinary observation but some special intention hereupon and review again of it This because the world did not do they came from hence to be ignorant of God and not to know of him so much as they should A Scholar must not only read but study that will improve in any knowledg A third obstruction to this knowledg is pride and scornfulness of spirit because men think themselves too good to be taught or learn any thing And here now we have a further sense of these present words in the Text than as yet we have spoken unto The world by wisdom knew not God that is not only by taking it privatively but by taking it positively Here is not only Ignorantia purae negationis but Ignorantia pravae dispositionis as we use to distinguish It is not only that by wisdom they knew not God but by wisdom they were further set off from the knowledg of God their humane wisdom was here obstructive and impedimental unto them This it was not in it self as I have already opened unto you but accidentally through their own perversness and the corruption of their own evil hearts A naughty and unsanctified heart it makes the worst use of every thing even of those things which are the most excellent of all and so amongst the rest love of worldly wisdom that which should draw them so much the nearer to God it sets them so much the further from God Thus it was here with these present people Ingenio pereunt they are undone by their own wit and thus 't is with many others besides They know so much of other things as that they care not to know any thing of God They say to the Almighty Depart from us for we desire not the knowledg of thy ways as it is in Job 21.14 Well to close up all now with a brief word of Application let us consider what does result from these truths and observations
to digest every truth which we hear and to make it our own or else we can have no benefit by it There must be a turning of our spiritual nourishment into the substance of our souls as of our corporal nourishment into the substance of our bodies and that suitable to the several parts of it now this is the work of Faith Faith it makes every truth ours by appropriating it and bringing it home to our selves And that in a proportion suitable to the nature of the Doctrine it self If it be a Doctrine of Information Faith makes it ours by framing and conforming our judgments thereunto and setling us there If it be a Doctrine of Consolation Faith makes it ours by closing and complying with it and so drawing comfort from it If it be a Doctrine of Threatning Faith makes it ours by trembling at it and reforming for it Thus Faith is active in all as that Grace which does apply all to us The consideration hereof may be thus far useful to us As first It may teach us how to address our selves to the hearing of the Word namely by labouring to prepare our hearts by a spirit of faith Oportet discentem credere we must come with a resolution to imbrace every truth of God which he propounds unto us Preaching will do us no good without believing if we had all the Preaching in the world without it we make the Ordinance but a Complement and meer word of course unto us Why but then may some say If Preaching does no good without believing why then we should preach only to Believers and none but them To this I answer No for by Preaching we make them Believers through Gods blessing upon it Preaching is a means to work that Faith which does improve it self and without which it is ineffectual as wine enables the stomack to work it self to the good of the body Secondly Seeing Preaching does no good without believing let us here then see why there 's no more good done by Preaching many times than there is we are apt when we profit not by the Word to lay the fault on other things the Doctrine and the Preacher and the like but we should confider whether it lyes not in our selves in our own hearts It may be we come not to the Word with that faith and expectation from God as it becomes us to do and then no wonder if we profit not by it Thirdly Let us hence not glory in the means that we have the Ordinances and the Word Preached unto us but let us consider what faith our selves have for the receiving and entertainment of them And that 's the first restraint None have benefit by Preaching but Believers The second restraint is this That none have the benefit of Salvation but Believers Salvation is restrained to Faith He that believes shall be saved but he that believes not shall be damned Mark 16.16 No Faith no Salvation They could not enter in because of unbelief Heb. 3.19 Of them that believe to the saving of the soul Heb. 10.39 Faith is the saving Grace as infidelity is the damning sin Not but that there are other saving Graces and other damning Sins but those which are so they are in the strength of these as being prinoipal and most effectual hereunto These are so by a special quality and property in them either to save or damn And for saving because that 's to our purpose faith has it here attributed to it self First as the radical and fundamental Grace and that which puts a life and vigor into all the rest And therefore ye shall find in the Eleventh Chapter of the Hebrews how all 's ascribed to this By faith they had a good report for every thing else which deserved good report If they had love or patience or humility or self-denial or zeal all was from faith In Enoch in Noah in Abraham in Moses and the like By faith they are said to do all whatsoever they did Secondly Faith has it attributed to it because it is that whereby we please God Without faith it is impossible to please God Heb. 11.6 Thirdly It is Faith which lays hold upon Christ who is the Author of Eternal Salvation Gal. 2.20 I live by the faith of the Son of God who loved me c. This knits and unites us to him asour Head and when he is saved we are saved too by this union Fourthly It is Faith which gives most glory to God Rom. 4.20 Giving glory to God And 2 Thes 1.10 To be glorified in his Saints and to be admired in all them that believe Fifthly Faith is that which does most conquer temptations and subdue all the enemies and adversaries of our salvation Ephes 6.16 Lastly Faith is said to save as the condition which God requires and will have in them which shall be saved and this were enough though nothing else to give account of it In all these respects is Salvation attributed hereunto But what is this Faith which we speak of all this while and wherein does it consist Sure it is not a meer assent to the truth revealed though that be somewhat which belongs thereunto yet this is not all the Devils thus believe which yet tremble as knowing that they are sons of wrath Jam. 2.19 But saving faith is quieting faith too Being justified by faith we have peace with God Rom. 5.1 Now what faith is this this is no other than a taking and receiving of Christ upon those terms in which he is offered in the Gospel for a Saviour and Lord too To as many as received him c. Joh. 1.12 As we must be willing to be saved by Christ's Blood so we must be willing to be ruled by Christ's Spirit Now this Faith has this also in it an assent to the whole truth of God which is revealed unto us Historical faith is comprehended in Justifying-faith as the less in the greater as the Vegetative and Sensitive soul in the Rational But the proper act of Justifying-faith is to lay hold on Christ Ens incomplexum est object um sidei justificantis Thus we see what Believing it self is The close of all for our selves is but to find this in our selves for our own particular And as we love Salvation accordingly to make good our Faith This we may discern and discover by the rise and fruits and workings of it For the rise of it it comes by Preaching and is suitable to the Doctrine of the Word Those which contemn the Ordinance they have none of the Grace For the fruits of it it works by love p1 It makes us afraid to displease God p2 It makes us couragious for God p3 It makes us love the Children of God p4 It quite changes and alters our converse from evil to good And so I have done with the fourth particular the extent of the work it self To save them that believe And so likewise with the second General in the Text Gods supply of the worlds defect
said that Nemani in laureis Thebani in virtutibus Graeci in eloquentia gloriantur And we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was usually put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Graecian and the Rhetorician come both to one effect It is certain that they were men of very great and deep knowledg and withal they were admirable speakers which seems to be implied unto us in that expression of the Apostle himself in Rom. 1.14 I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise where as the Barbarians are made to be all one with the unwise so the Greeks in St. Paul's language are the same with the wise And as Barbarism is a description of rudeness so Graecism is a circumlocution of Eloquence forasmuch as it was that which was so frequent and eminent amongst that people Now this was that which they here improved to a wrong purpose Now the great Learning and Eloquence of the Greeks was occasionally and accidentally through their corruption not in the nature of the thing it self a great hinderance and impediment to them for their imbracing of the saving knowledg of Christ they were so taken with the conceits and apprehensions of their own wit and excellent parts that the Preaching of the Cross it seemed no better than foolishness to them they would believe nothing now in Religion without an Argument and a Demonstration They seek for wisdom that is as Clemens Alexandrinus well interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compelling and demonstrative reasons and such Arguments as they could not but yield to from the strength of natural reason it self where they had not these whatever was brought to them was as good as nothing with them And again they seek for wisdom that is flourishing and rhetorical expressions and all the flowers of art and eloquence in the uttering of these things This they sought in the preaching of the Gospel and because they did not find it as they desired therefore they reckoned it but folly and the Apostles so many fools for their labour to come otherwise furnisht unto them Now this disposition and carriage of theirs St. Paul does here implicitly censure as he did before that of the Jews and whiles he tells us what they did he does by consequence intimate unto us what they shuld not have done and so proportionably what we our selves should not do neither In brief there are two things especially which are here by this passage of the Apostles prohibited to us First A restraining of the Truths and Doctrines of Religion to the apprehensions of carnal reason the wisdom of the flesh Secondly A corrupting and adulterating of the great Ordinance of Preaching with the affectations of humane eloquence the wisdom of words First I say here is prohibited a restraining of the Truths of Religion to the apprehensions of carnal reason the wisdom of the flesh This was the fault of these Greeks and we are to take heed it be not ours that we make not reason the rule of faith which is a chief point of Socinianism but that we be willing to believe those things which are here above our reach in the Gospel we must not seek after wisdom in this acception And the reason of it is this because indeed Religion is a Mystery and the things which are propounded in the Gospel they are above the reach of humane wit As for example The conceiving of Christ in the womb of a Virgin The Union of two Natures in one Person And the Trinity of Three Persons in one Divine Nature For God to become Man And he which is the Saviour of the World to be crucified die himself and after this to rise again All these are very great Mysteries and such as Reason does not know what to make of when they are propounded unto it Fides non habet meritum ubi humanaratio probat experimento Our wisdom it must here vail and couch and submit it self and cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 1 Cor. 3.18 19. If any man among you seemeth to be wise in this world let him become a fool that he may be wise for the wisdom of the world is foolishness with God And 1 Cor. 2.6 We speak wisdom among them that are perfect yet not the wisdom of this world nor of the Princes of this world that come to nought but we speak the wisdom of God in a mystery Why but then must we lay aside all kind of reason in matters of Religion is Christianity an unreasonable business and does the Gospel deprive us of our wits and ordinary understandings No no such matter Religion itis not against Reason but it is above it There 's nothing in Religion which Reason can say any thing against as opposite and contrary to it self though it cannot always speak so punctually to it as Faith can and this is that which again we maintain against the Papists our adversaries for they abuse this present Truth which we are now upon and they do it again in their Doctrine of Transubstantiation as concerning the Sacrament of the Lords Supper here when we argue against them that it is against the nature of a Body to be in divers places at once and the accidents of Bread and Wine without the substance here they tell us that we must not look to reason but must appeal to faith Though Religion be above reason yet it is not contrary to it now this is plainly contrary to it to make both parts of a contradiction true at once to be and yet not to be is that which is impossible in the nature of the thing it self and therefore we say God cannot do it that is indeed it cannot be done unless God should deny himself which he cannot do 2 Tim. 2.13 The sum of all is this That Reason it may be improved in Religion but Religion is not to be limited to Reason Faith and right Reason do not cross though indeed they do not always meet nay indeed Religion is upon the point the greatest reason and wisdom of all because it is the reason and wisdom of God himself who is the Highest Intelligence And when a man is once a Christian his reason will be so far from hindering him that it will help him in it so much the more As for example thus Forasmuch as God is Truth it self and cannot lye therefore it is reason for me to believe whatsoever God says upon this very ground because he says it although I do not presently apprehend the particular reason of it in the nature of the things themselves nor the immediate connexion and dependance of these things one upon another And that 's the first thing which was here taxt in these Greeks in the Text their seeking after wisdom namely the wisom of the flesh in restraining Religion to Reason which is a thing here prohibited to us we may not do it The Greeks seek after wisdom The
the particular kinds and acts of it in different persons yet for the substance of it it is still one and the same And the Scripture hath proved both Jews and Gentiles that they are all under sin as the Apostle Paul tells us in Rom. 3.9 here we have a proof of it in this present Text in hand as concerning their receiving and entertaining of the Gospel of Christ in which either of them both one and t'other did discover the corruption of nature in a different expression The Jews they would have none of it but instead of it required a sign and the Greeks they would have none of it but instead of it sought after wisdom Betwixt both the Gospel it self was rejected and laid aside This I shewed unto you and enlarged on out of the twenty-second verse of this Chapter WE come now to that which remains in the following verse But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness In these words we have declared unto us the carriage of the Apostle Paul and the rest of the Ministers of Christ upon this request both of Jews and Gentiles the one in requiring a sign and the other in seeking after wisdom and that is that they in answer to all this did no more but preach Christ crucified But we preach Christ crucified In which passage we may take notice for orders sake of these two Particulars First The Apostles carriage as concerning the ordering of his Ministry and secondly the Apostles Doctrine as concerning the nature of those points and truths which were delivered in it First For his carriage this is very much hinted unto us in the Adversative particle But But we preach Chrst crucified where there are these things further considerable first his contrariety of spirit we see plainly that Paul and the rest of the Apostles with him they went a quite contrary way to that which was both required and expected from them both by Jews and Gentiles the one required a sign and the other sought after wisdom but they accommodated neither neither one nor t'other but instead of both or either they now preach Christ crucified What do we learn from hence in brief thus much by the way That it is the duty and wisdom of a Minister to cross mens carnal humours to go thwart and contrary to those desires which are inordinate in them when people shall affect such kind of Preaching as is unsavoury and unprofitable for them here especially to contradict them and to make them fail of their expectation The Greeks seek after wisdom but we preach Christ crucified It might seem to be a strange kind of course which the Apostle Paul here took that he would not condescend to these Greeks in so fair and equal a petition as to preach in the words of humane wisdom when they required it of him Nay but therefore does he the rather decline it and withdraw from it Parents when their Children cry for any thing out of wantonness they do a great deal the sooner deny it them and Physicians when their Patients are immoderate in thirsting after drink keep it from them the rather yea God himself when he sees us to be inordinate in our affections after any contentment we shall be sure to want it the longer even so it is also and should be with those likewise which are Ministers and Teachers who are the Embassadors of Christ the Spiritual Fathers the Physicians of the soul c. where they see people to be carried with an itch and humour of curiosity and affectation in hearing of the Word as much as they can to suppress it by disappointing it And the reason of it is this Because satisfying of such humours feeds them and nourishes them and adds strength unto them as it is with those which are sick of the Dropsie the more they drink the more still they may drink and their desires after drink are by this means so much the more enlarged Even so is it also here in such spiritual distempers as these are which therefore we should be sensible of This then meets with all such whose carriage is quite contrary hereunto who make not their Hearers necessities but their affection to be the rule of their teaching and if there by any crotchet or humour more than other which does prevail and abound in them they 'l be sure to apply themselves to that in the course of their Ministry this is the reason of so many strange opinions and Doctrines of looseness and liberty in these present days wherein we live because men know what those points are which are most likely to take with mens corruptions and most to please and satisfie them and those are they which they bend themselves to sow pillows under mens elbows and handkerchiefs undertheir arm-holes and cry peace peace unto them when there is no peace It is otherwise here with this blessed Apostle St. Paul they which will have wisdom he preaches to them foolishness And those which will have a sign he gives them no other than this The sign of the Prophet Jonas and the sign of the son of man the sign which is so much spoken against Luk. 2.34 and that is Christ crucified That 's one thing his contrariety of spirit Secondly We have here in this passage the Apostles humility and self-denial in that he did here lay aside those raptures and flourishes those things wherein he might otherwise have gloried and set out himself he here denied his own wisdom and learning and eloquence and such accomplishments as these are that so he might the better advance the Gospel of Christ This is much to be observed and admired in him that Paul which was so learned a man as he was one that had sate at the feet of Gamaliel one that spake with tongues more than they all one that had been caught up into Paradise and been made partaker of such admirable Mysteries as were there revealed unto him that he now should condescend to the Preaching of such familiar points and that after such a familiar manner as he does here intimate unto us This I say was a business which was very much to be taken notice of in him We preach Christ crucified There was a great matter in that for such poor creatures as we are who are so far inferior to the Apostles and come so short of those excellencies which were in them For us now to condescend in our Preaching and to deliver plain truths and in a plain fashion it may be no such great praise or wonderment in it we may perhaps do so because we can do no better and because we can do no otherwise make a vertue of necessity and therefore preach plainly because we know not how to preach aloft and in an high strain But it was not so here with the Apostle the case was now otherwise with him and far different He if he had been so minded he could have fitted both these Jews
and Greeks to an hair in all which they desired When the Jews required a sign he was able if he had pleased to have wrought it And when the Greeks sought after wisdom he was able if he had pleased to have tendered it and to have complied with them in those ways which either of them were ambitious of And yet we see here how purposely he declines it and balks it and withdraws from it We preach Christ crucified What does this now teach us but thus much That plain and familiar kind of Teaching and laying down the Mysteries of Religion in easie and perspicuous manner is that which may well become the greatest and learnedest that are it is no shame nor disparagement for any Teacher let him be qualified how he will be or can be to apply himself to such kind of Doctrine as may suit with the lowest capacities and apprehensions that are and to preach so as to be understood by them Thus it was here with the Apostles and so likewise with Christ himself whose Apostles they were he gave them a good pattern hereof in the course of his Ministry who in this manner taught the people which sometime he had to deal withal And truly why not if indeed we consider all for first there 's a great deal more of art and skill sometimes in it than otherwise to preach Christ crucified and such fundamental Truths of Religion as these are and in that manner as they ought to be Preached requires a great deal more of wisdom and cunning as belonging unto it than many other points besides which it may be to some vain kind of minds seem far above them It is an easier matter to preach fancies and notions than it is to preach solid truths it is an easier matter to preach in the inticing words of mans wisdom than to preach in he powerful evidence and demonstration of the Spirit of God Therefore the Apostle Paul makes this to be the very master-piece of the whole work of the Ministry 1 Cor. 3.10 According to the Grace of God which is given unto me as a wise master-builder I have laid the foundation He that can well lay the foundation can tell them he is a master-builder indeed and that in Religion as well as any thing else And in the building of the Church as well as in any other building besides This does he that does labour to frame himself to such kind of Doctrines as these are in the Text. Secondly As there 's more skill in it so there 's likewise more modesty and less temptation and danger of miscarriage the venting of strange Speculations and the Preaching plausibly to mens humours and affections in this respect is not without some hazard of pride and self-applause in those that shall do it And men had need to be very watchful over their hearts which are carried out hereunto now in the plainer points of Religion there temptations are more easily avoided and shunned by us Thirdly There 's also profit and advantage hereby to our Hearer as concerning the good of their souls It is the charge which the Apostle gives to Timothy that he should not give heed to fables and endless genealogies which minister questions rather than edifying Again 2 Tim. 2.14 Of these things put them in remembrance that they strive not about words to no prosit but to the subverting of the heart Now that best becomes any Preacher which is most to the prosit of the Hearer and the benefit of those which in Preaching he hath dealt withal The Consideration of this present point shews us how much they are mistaken who think otherwise in this particular there are many Preachers sometimes of this opinion that they think it stands not so well with their credit to condescend to the plain Truths of Religion and to stand upon them Alas these are ordinary businesses such as are fit for novices and those which are but beginners in the work but for them they think they must do somewhat which is singular and out of the way or else they shall suffer in their repute and estimation in point of learning they shall be counted no Scholars and the like and no more but common and ordinary fellows Well let such look here upon the Apostle and see how it was with him He 's not ashamed of the Gospel of Christ no more should they but think it their greatest honour the more they are able to impart and communicate such things as these are which are of such singular use and necessity He is learned indeed that can make another learned and learned in the highest pieces of learning and such is this which we are now speaking about The foundation of Religion Besides if we speak of humane learning and eloquence it self we must know that this does not cross nor contradict plain kind of Preaching There may be a great deal of learning sometimes in a plain Sermon and in the opening of a plain truth in that Sermon We use to say that Artis est ulare Artem it is a piece of Art to hide Art And so indeed it is when 't is more wrought into the substance of the performance than lyes in the meer top and surface of it And that 's the second thing in the Apostles carriage for his Ministry it 's humility and self-denial in laying aside of his own wit and parts and condescending to the plain points of Christianity We preach Christ crucified Thirdly Here 's his faithfulness and indifferency and impartiality to either part in the indefiniteness of the Subjects which this his Doctrine extends unto to Jew and Gentile both alike he preaches Christ crucified to either as a Doctrine which might well fit them both And in particular not only the Jews which were a people of more low capacities but likewise as well to the Greeks which were a people of more raised apprehensions Now that which we may note hence is this That the Doctrines and Principles of Religion they are such points as may very well become the learnedst Audience that is not the Jews only but the Greeks This is another thing which we here note from the Apostles carriage Some might have thought that though the Apostle Paul in his Preaching taught such things as these to the Jews yet for the Greeks he should have had somewhat else as they sometime expected it from him no but is all one with him for that whether Jew or Gentile Christ crucified and such Doctrines as these he thinks fit enough for them This we find to be his practise in another place Act. 17.19 They there brought him into Mars-hill at Athens or into the Court of the Areopagites and there made account to have heard some fine things from him but he for his part Preaches nothing but Jesus and the Resurrection these he thought were such Doctrines as might well sute the learnedst of them all And so indeed they are And a Minister does not wrong his Hearers with
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
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
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
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
Secondly Not persons of the greatest perfections neither of these might bear sway for the leaing from the truth First Not persons of the greatest interest Though we Paul himself and other Ministers and Apostles he would not have them to be heeded in this respect We who have this relation to you as your Pastors and Teachers we whom at present you do so esteem of and who are so dear unto you let neither our relation to you nor your affection to us prevail with you in this particular This is a Point very considerable we know how very much interest does for the most part bear sway against Truth and how many out of respect and affection and partiality and terms of compliance do oftentimes degenerate into strange and pernicious tenets now the Apostle would not have this to be so with these Galatians in any hand that they should be carried away with sinister affection but overlook it and neglect it in such a matter as this was And so indeed it is fitting to be we should not by the best and dearest friends which we have in the world be perswaded to the prejudice of the Gospel or the deserting of the Truth of Christ As God gave it in charge to his people under the Law Deut. 13.6 Though thy friend which is as thine own soul entice thee saying Let us go and serve other gods thou shalt not consent unto him nor hearken unto him c. Friends are no friends there where they go about to divide us from the great friend of all but in such cases as these are to be rejected Solum pietatis genus est in hae re esse crudelem as St. Jerome speaks tothis purpose Therefore though we which are of that account and esteem with you should endeavour it do not permit it Yea further we for our number as it is a note of plurality it is not though I but though we I with many more besides joined with me I and all the Apostles together though we should do it yet let us not prevail in such a thing as this Thou shalt not follow a multitude to do evil no nor to think evil neither We should not pin our judgments upon the multitude nor be of that Religion which the most are in the world that is to say because they are so but go upon other Principles in that profession which we take up to our selves In all which good counsel of the Apostle which he here gives to the Galatians we may in a special manner take notice of his sincerity and ingenuity of disposition in that he would not have so much as himself to be regarded or taken into consideraon to the prejudice or disadvantage of the Gospel Therefore he says not only though they but though we our selves There are many which sometimes would not like it that others should be hearkened to in any sinister opinion but yet they could like it well for themselves and such as they are their own party and interest and government no but says the Apostle Though even we c. St. Paul he does not only own himself in such a case as this was as preferring the Gospel of Christ before his own credit and esteem and not caring what became of this so that might flourish Quod per ipfum dicebatur melius erat quam ipse per quem dicebatur as Austin well observes That which was sai by him being of more worth than he that said it And herein giving a good example to all others besides There are many which are so far addicted to themselves and to their own reputation as that they care not for their own advantage in that respect to forfeit even truth it self and whatever may savour of it do but come home to them a little in that which crosses their corrupt opinion which is their truest self they cannot endure it but this they learn not from this vessel of Election the Apostle Paul who desired himself rather to be accurst than that this Gospel should be any thing impaired by his Preaching or Ministry If God says he should so far leave us and give us up to the vanity and corruption of our own hearts as that we should depart from the truth formerly delivered by us and should preach another Gospel unto you let even our selves in this case be Anathema and separate from Christ That 's the first part of the Disjunction as it refers to persons of greatest interest Though we that is I Paul and the rest of the Apostles with me The second is as it relates to persons of greatest Perfections Or an Angel from heaven This carries it a little higher and further than that before and signifies thus much unto us That no Eminency and Perfection whatsoever is to prevail or to be regarded against the Truth The Apostle one would have thought had said enough when he had said Though we yea and enough too as to this present head whereof we now speak concerning the abundance of all sorts of perfections for what were they which were wanting in him and the rest of his brethren but yet to make it so much the more full and compleat indeed he makes hold with the blessed Angels themselves to borrow an expression from them as conducing to his purpose not thinking those glorious Creatures too good to lend their names to the honour and glory of their Maker and the advancement of the Gospel of Christ though an Angel from heaven In which phrase or manner of speech there are three several kinds of Perfections which seem to be excluded in this business First The Perfection of Parts and Understanding Seconly The Perfection of Grace and Sanctification Thirdly The Perfection of Employment or manner of Dispensation First The Perfection of Parts and Understanding and natural Abilities The Angels they are eminent for these being knowing and intelligent Creatures of quick and nimble apprehensions of deep reaches of perspicacious understandings but yet even these such as they are are not to be heeded or attended in this matter The greatest Learning is not to be heard to the disparagement of Truth we had not need in these days in which we live to speak much either against Learning or Learned men but yet this we must needs say that these are to be of no sway with us for the undermining of the Gospel neither are we so far to be tyed or addicted to them asthat for their sake we should give way to Error and Heretical Doctrine Indeed there is a respect to be had to such persons as those are who are noted for their gifts in that kind so as not easily to cast them off or to depart from them Forasmuch as they do commonly hit right and it is in their way and profession therefore we do upon very good grounds unless there be just cause to the contrary hearken to them especially where there is a fuller consent and accordance of them It was a bold and a confident speech
of him that said Omnes patres sic ego non sic Abailardus by name All the Fathers say so and I say No. This selfishness and peremptoriness and conceitedness does not become Christians who are to be of a more modest temper in this Office and to suspect themselves rather than other men at least for the generality of them but yet for all that are they not neither to be born down by these against the plain Truths of the Scriptures and the experiences of a gracious heart but to hold out in the profession of the faith against the greatest Wits and Learning and Scholars in the world especially if we shall consider this in our selves That 's the first thing excluded in this passage and expression to wit the perfection of Parts and Understanding and natural Abilities though of an Angel himself The second is the perfection of Grace and Spiritual endowments that ye have in the Additional expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus de Coelo id est Angelus sanctus as Cajetan well from heaven an Angel from heaven that is an holy or heavenly Angel by taking it denominative Indeed if we speak strictly even the Devil himself is an Angel and an Angel from Heaven too Angelus è Coelo but it is è Coelo lapsus not è coelo missus an Angel fallen from heaven not an Angel sent from it or from it in a way of distance not in a way of derivation sent from it in a way of punishment not in a way of dispensation as having no lot or share or part at all now in it How art thou fallen from heaven O Lucifer son of the morning Isa 14.12 And I beheld Satan as lightening fall from heaven Luk. 10.18 The Angels which kept not their principality or first estate but left their own habitation reserved in chains of darkness c. Jude ver 9. But this does not come home to the Text which is to be taken of an Angel of light a glorious Angel which was very proper to be instanced in here by St. Paul forasmuch as he elsewhere tells us That Satan transforms himself into such a kind of Angel and his Ministers also like him into the Ministers of righteousness whose end shall therefore be according to their works 2 Cor. 11.14 15. We might add here one thing more an Angel from heaven not really but according to imagination whether of himself or others which only makes himself as an Angel or whom others take to be so with him c. such an one as this is cashiered And so now it will serve a little further to illustrate this Point unto us for if we speak but of natural Abilities and Qualifications the Endowments of Reason and Knowledg and Understanding here the Devils and evil Angels may come in as well for a share as any other and it may be you would easily grant that we should not hearken to such as these If the Devils and all the Angels from Hell with all their knowledg whether natural or acquisite in them should impose a new Gospel upon you you would think you should not give heed unto them well but what now o you think of the good Angels the Angels from Heaven The Apostle here resolves it no not they neither if we could suppose or imagine they might endeavour it they should not obtain it So that here now there is another collection and conclusion which we toucht not before and that is this That the greatest holiness is not to be made a patron of Error as learning may not prevail against the Truth so neither Grace in the abuse and misimprovement of it An Angel from Heaven Heaven in the proper notion of it does denote holiness and Grace though carnal persons do not for the most part so look upon it but have other conceits and apprehensions of it differing therefrom yet so it is and so also it does as I said here in this place Yet this grace or holiness whatever or in whomsoever it be may not bedrawn to the perverting of the Gospel There is a great respect to be had to godly men and it is not safe for any easily to withdraw from the common vote and consent of them in matters of Religion the more shame for those that do it because every one is best to be believed in his own art and way and profession and God does not usually leave them But yet for all that we may not build our faith upon these neither Because all that godly men say does not proceed from godliness in them but sometimes from another principle which with Grace is most agreeable to them We may therefore join these two both together of Learning and Goliness and both as insufficient to pervert us an to draw us from the Truth which is very well resolv'd by a grave and ancient Author tothis purpose Tertullian by name in his Book de prascriptionibus adversus Haereticos Quid ergo says he si Episcopus si Diaconus si Doctor si etiam Martyr lapsus a regulâ fuerit ideo haereses veritatem videbuntur obtinere What then says he though a Bishop though a Minister though a Doctor though a Martyr should swerve from the right rule shall therefore Heresies presently hereupon go for truth Ex personis probamus fidem an ex fide personas Do we from the persons judg of the Doctrine or from the Doctrine of the persons And again a little after in the same place Avolent quantum volent paleae levis sidei c. Let the chaff of light belief fly whither it will being blown about with every temptation but from thence there shall be so much the purer grain laid up in the Barn of the Lord so little efficacy did he give to mens persons for the drawing into Grace And yet this which should make us so much the more heedful of it is an occasion which the Devil does oftentimes make very great use of for the effecting of his own designs he takes advantage of the reputed goodness and holiness of such and such persons to wind others into such and such labyrinths whether of opinion or practise Are not such men of such a judgment Do not such men do thus and thus and why should you then stand out against it The Apostle Paul does here in one word sweep this away whiles he excludes not only himself and the rest of the Apostles from this priviledg but which is more even the Angels in Heaven whereby he would signifie thus much unto us that the sureness of their standing and abidingand perseveringin Grace is more questionable than the Truth of the Gospel and though neither of them in good earnest be possible either one or t'other yet of the two it is far more easie and likely that the good Angels should leave their habitation and fall away into the condition of Devils than that the Gospel of Christ should be nullified and degenerate into error God being more
ingaged to this for its defence and preservation than he is to them The one being but his creatures but the other being as it were a part of himself So then that 's now the second thing excluded as to this business to wit the perfections of grace and spiritual endowments The Third is the perfection of imployment or manner of dispensation An Angel from Heaven that is an Angel as coming from heaven and pretending to Divine Inspiration And so there is this in it That the highest Revelations are not to be named or heard against the Scriptures The word of God as it is delivered to us from the mouths and pens of the Prophets and Apostles of Christ is to be of more account and esteem with us than as if an Angel should come down from Heaven with an errand or message to us Though an Angel from Heaven This is clear from that which the Apostle Peter has to this purpose 2 Pet. 1.18 19. Where there seems to be a comparison made betwixt Scripture and Revelation and the pre-eminence given to Scripture The voice which came from Heaven we heard when we were with him in the holy mount We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of prophecy it is more sure than the voice from Heaven And if than a voice from Heaven indeed How much more then surer than a pretended How must all imaginary Revelations upon this account now fall to the ground and come to nought If an Angel from heaven may not be believed in contradiction to the Scripture and written Word How much less may any other besides of inferior rank or imployment And what cause have we then to keep close to this infallible rule which through Gods goodness is left unto us yea and as the Beraeans sometimes did in Act. 17.11 Search the Scriptures daily to see whether those things are so which are spoken even by Paul himself or if there be any other Minister besides superiour unto him So much for that first particular viz. The persons mentioned We or an angel from Heaven The second is the miscarriage which by supposition is fastened upon them and that is in these words Preach any other Gospel unto you than that which we have preached unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Apostle does not only take care of Preaching the Truth himself but falls upon all such as should vary from that which he had preached not allowing any liberty to them in this particular lest hereby he should even destroy the thingswhich he had built This it was not a part of selfishness but zâ—â— in him there being a great deal of danger 〈◊〉 indulgence given in this kind we cannot dâ—â—â—d truth and tolerate error both at once especially such as that error it self may be for the nature of it That which carries in it sometimes a shew of charity and ingenuous condescension i indeed nothing else but treachery and betraying the Doctrine of Christ which is committed unto us Indeed in some points and cases that rule and practice of the Apostle Paul to the Philippians is very good If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 But in others it will not hold because God has revealed it already and it is mens perversness that keeps them off from closing with it In matters of greater consequence and in matters of clearer evidence there is no permission of men to enjoy their own sense because here it is not want of power but want of will that makes them to stand out whiles they shut their eyes upon that light which is tendered to them that they may the freer enjoy their lusts And for those cases in which some indulgence and freedom is to be granted as in lighter and smaller matters and which are not so clear yet there is a great respect to be had to the Principles whereupon this is granted which if they shall be otherwise than warrantable it will hereupon appear to be inordinate As first That it be not out of an indifferency and neutrality in Religion There are many which are ready sometimes to give to others a liberty of judgment and likewise of practise because they think it is no great matter what opinion any man 's of or what way any man 's in Out of Atheism and Profaneness of spirit like Gallio which care for none of these things think that a man may be saved in any Religion whatsoever that is in no Religion at all Secondly That it proceed not neither from corruption and carnal policy Thus ye shall have many sometimes which will allow others their opinions that so they may with the better quietness enjoy their own Bear with me and I 'le with you letme alone in mine errors and I 'le pardon you for yours which cry up charity and tenderness and condescension and such things as these that so they may the better lye hid and run away with their own heterodoxy an unsoundness untouch't and unexamined This is naught for the Principle though perhaps upon better reasons there might be ground for the thing it self which it is applied unto But so much by the way for that In this passage of the Apostles there are divers steps or gradations pertinently observable of us for our instruction First That the Apostle lays this grievous and heavy Censure not so much upon the judgment or opinion simply considered or privately injoy'd butupon the vent and discovery and communication of it in Preaching If we or an angel shall preach c. There 's an Emphasis in the Conveyance Preaching it is the divulging of an opinion and making it known yea not only so but the spreading of it and scattering it and diffusing of it abroad Now this as to matter of error and false Doctrine is gross and intolerable The Spirit of God in Scripture does not allow men to think that which is amiss or to be of a corrupt judgment themselves but when they will moreover discover it and impart it and convey it to others here it does especially restrain them and lay a severe penalty upon them Thus likewise in some other places as 1 Tim. 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the Doctrine which is according to godliness He is proud knowing nothing c. Teach otherwise and consent not or come not off in his Teaching as the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different teaching from the Apostls of Christ is justly censured by the Apostle Paul And so again Tit. 1.10 11. There are many unruly and vain talkers and deceivers especially they of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouths must be stop't who subvert whole houses teaching
things which they ought not for filthy lucres sake And the Apostle Peter in like manner does testifie against them also 2 Pet. 2.1 But there were false prophets among the people even as there shall be false teachers among you who privily shall bring in damnable herestes even denying the Lord that bought them and bring upon themselves swift destruction False Prophets of old and false teachers now answerably to them So likewise our blessed Saviour Matth. 5.19 Whosoever shall break one of these least Commandments and teach men so shall be called the least in the Kingdom of Heaven This corrupt teaching it is such as is on all hands condemned Seconly It is not Preaching at large neither but Preaching to you there 's an Emphasis upon his Heaters and persons Preached unto If these false teachers which the Apostle aims at had Preached their Errors only to the Gentiles or unconverted Jews it had not been so great a matter nor of so high an aggravation but to Preach thus to the Galatians which were now Christians and brought home to the faith this made it intolerable of all false teachers that are there 's none like to them who are seducers and who indeavour to make people to apostatize and to fall back from the truth received such were these here which St. Paul declared against and therefore deserved in a special manner to be accurst It 's bad enough an too bad to keep off others from the faith in a way of prevention but to turn them from it in a way of corruption this is hainous and grievous indeed This was that which the Apostle in another place did so abhominate in Elimas the sorcerer who sought to turn away Sergius Paulus from the faith Act. 13.8 9 10. O full of all subtilty says he and all mischief thou child of the devil thou enemy of all righteousness wilt thou not cease to pervert the righteousness of the Lord It is a mischievous and devilish disposition savouring of Hell it self to go about to put others out of the way of Truth and Righteousness This was that which Elimas did there and which the false teachers also did here in the Church of Galatia And therefore if there be any such as these let him be an Anathema though an Angel from Heaven Thirdly There 's an Emphasis also upon the Doctrine Si quis Evangelizaverit if any one Preach another Gospel every Doctrine that is Preach'd is not Gospel nor Preach'd under the notion of Gospel As the Law of Moses speculations of Philosophy and the like there were some which taught these barely and simply considered in themselves which the Apostle at this present did not trouble himself withal But those which obtruded these things as Gospel and as points necessary to be believed to salvation as some of them did such as these they deserved an execration and accordingly does St. Paul here inflict it and fasten it upon them If any one shall do thus let him be accursed In brief togive you a full account of the scope and main drift of this Scripture there are two things especially which are here excepted and protested against according to a double notion of the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes either against or besides as it denotes against so it is a caution against false Doctrine If any one teach contrary as it denotes besides so it is a caution against new Doctrine If any one add or put in their Preaching either of these are challenged and condemned here in the Text. First The Preaching of false Doctrine If any one Preach contrary the Apostle lays a Caveat against such which did expose the Doctrine and Truth of Christ which had been taught by himself and the rest of the Apostles This he signifies in the Verses immediately before the Text the sixt and seventh of this Chapter I marvel that ye are so soon removed from himthat called you into the Grace of Christ unto another Gospel which is not another but there be some that trouble you and which would pervert the Gospel of Christ But though we or an Angel c. By which connexion it is evident this that the Apostles aim and main intent is thus much to deal with them which did thwart the Gospel and set against that as appears further by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we toucht upon before such Doctrines and Teachers as those are which do go cross and contrary to the Gospel they are such as are not to be endured in the Church of Christ This is the point which we have here before us drawn from these words as which is principally observable in them By the Gospel that ye may know what we mean is to be understood the Doctrine of Gods free grace in Christ by whom he hath been pleased to reconcile the world to himself that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of reconciliation as the Apostle calls it in another place 2 Cor. 5 19. That 's the Gospel which is here spoken of Now whosoever shall nullifie this or impair it and diminish from it they are such as are here censured in this Scripture and not only here in this but likewise in somer others besides as we may observe if we search into them The reason of it is this because the Gospel is such a Doctrine as wherein God is more magnified and advanced than any other therefore to Preach down that that is in effect to Preach down God himself which he will not away with It is to disparage him in his sweet and gracious Attributes of mercy and goodness and loving kindness and such as these which are unseparably in him It is to frustrate him in his great design which he does propound to himself in the world and for the accomplishing whereof the whole world it self is continued Therefore let us by all means take heed of such points as those are which are injurious hereunto as the Doctrine of Papists teaching Justification by the Law The Doctrine of Socinians denying the Satisfaction of Christ The Doctrine of Antinomians introducing licentiousness of life and conversation All such as these and the like are contrary and directly opposite to that Gospel which was preached by Paul an the rest of his Brethren being a Doctrine of Grace ond sufficiency of strictness and exactness of obedience which is taught and held forth in it So much for that as here 's a caution against false Doctrine and preaching against the Gospel The second is a Caution against new Doctrine and preaching besides the Gospel the Spirit of God provides against this that there be no addition made to the Gospel but it be preserved whole and intire Add thou not unto his words lest he reprove thee and thou be found a lyer Prov. 30.6 It holds not only of the Law but of the Gospel Therefore in Jude v. 3. It is called the faith which was once delivered to the Saints Once and once for all as
of the parts themselves is still one and the same And so much of the first Expression besides what we have Preached in this eighth verse We may in the second place take in the other besides what you have received in the ninth which though it seems to be much at one yet has somewhat further implied in it for Preaching is one thing and receiving of what is preacht is another At least in the Apostles sense and as he intended it who means not only a true hearing of it and receiving it with their outward ears but likewise moreover an accepting of it and imbracing it with their minds and affections and so there 's an Argument taken from themselves as well as from the Apostles It being a great piece of levity in them to depart from that Doctrine which they had received and a great piece of wickedness in others to go about to divert them from it and to snatch it as it were out of their hands The like expression to this we shall find in another place as 1 Cor. 15.1 I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand For those which never heard of any other to have a new Gospel to be preached unto them it might not be so bad but for those who have been instructed in the Truth and trained up to the Doctrine of Christ to have another Gospel imposed upon them this was gross and unsufferable and the Apostle could not bitterly enough express himself in terms against it There 's a great engagement upon Christian to keep close to those Truths which they have received and not to swerve from them But why then does he say in another place If he that cometh preacheth to you another Jesus whom we have not preached or if ye receive another Spirit which ye have not received or another Gospel which you have not accepted 2 Cor. 11.4 ye might well bear with him This seems at the first hearing to warrant both the preaching and receiving of another Gospel and that he might be born withal whoever he were that should undertake to do it which seems contrary to this before-mentioned For answer hereunto we must know thus much That another Gospel here in the Galatians is different from another Gospel in the Corinthians in this respect forasmuch as here in the Text it is taken absolutely but there in that other place only upon supposition and the Apostles meaning there is no more but this If he that cometh prophesie to you another that is a better Gospel or the Gospel in a better manner than we have preached as I am sure he cannot do why then so and so which does not imply that there can be indeed another Gospel but by way of ironic does imply rather the contrary it being a kind of triumphing speech in St. Paul whereby he does insult over the presumptions of the false Apostles amongst them But so much for that I have one now with the first branch in this Verse viz. the Miscarriage supposed If any man preach The second is the Cantion or Denunciation of Punishment inferred upon it Let him be accursed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is of various signification it denotes two things especially either first of all somewhat which is consecrated and devoted to God himself which it was not lawful to put to any other use besides Hence the Vessels of the Temple were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vessels of special Dedication Or secondly it signifies somewhat which is appointed and designed to destruction And so it is exprest by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the same in force and congruity of speech with the Hebrew word Cherem coming from the root Charam which signifies both to devote and to cut off or destroy forasmuch as that which is devoted perishes to him who usurps it and unjustly possesses it and through the judgment of God proves oftentimes a destruction to him both in himself and also in his Relations Upon this account of the word there are two things especially which the Apostle Paul seems here in the Text to wish to the false Apostles in Galatia the one is destruction from God that he would deal severely with them and proceed in judgment against them the other is separation from the Church that they would altogether abhor them and proceed in censure upon them Take it which way you will as either way you may take it it is a very grievous and heavy denunciation Only there are two things which here stand in the way to be explicated and unfolded by us First The Apostles Authority Quo jure how he could do this Curse and Anathematize Angels which were in a rank and degree above him Cum par in parem multo minus in majorem non habent authoritatem Forasmuch as an Equal has not power over an Equal and much less over a superiour Seconly The Apostles Charity Quo corde why he would do this upon supposition that he might devote both men and Angels to destruction To these we answer in one word that the Apostle Paul is not here to be lookt upon as a private person acting either upon his own authority or in his own cause but in the nam and cause of God and the whole Church In which respect all Creatures whatsoever were nothing to him so that as he did it with very good warrant so he might also do it with very good affection and no breach of charity at all in him This does not give allowance to others lightly and upon no occasion and from a private spirit to be full of imprecations as we shall sometimes observe some to be wherein as they do sometimes lose their labour in that the curse causlessshall not come as Solomon speaks so now and then also provide ill for themselves but it does only warrant the right use of Church-censures in those hands which are intrusted with them Again neither does this allow a Church it self to use such a power as this is in re levi in a matter of higher moment and consequence much less which is unjust and unequal as the Papists in their Bruta Fulmina their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bulls and Curses and Execrations an Anathema's which they daily send forth against the Saints and servants of Christ but upon good ground an cause for it then it may be as lawful to inflict it as it is sad and lamentable to bear it And so now I have done with this Protestation simply propounded in the eighth verse of this Chapter Though we c. The second i as it is Emphatically repeated in the ninth As we said before so say I now again if any one c. In sacrâ Scripturâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Holy Scripture the rehearsing of the same thing is no vain repetition or tautologie It is a Rule in Divinity
which accordingly may be appliedby us to this present Verse here before us which is the Sum as it were and Reversion of that which went before and has been hitherto handled by us Wherein the Apostles going over the same thing once again was not frivolous or superfluous in him but to very good purpose There are three things especially which are pertinently considerable in it First His confidence and firm perswasion of the Truth which he had taught and delivered It is a sign he was no Sceptick in his Religion nor yet in his Ministry but was well assured of that which he both belived and imbraced himself as also preacht and commended to others Those things whichmen are doubtful of they think it is enough to speak but once and hardly that It sticks for the most part in their teeth and comes difficultly from them they do but whisper it or lisp it out as well as they can but where they are certain here they are more free and bold in the uttering of it And so it was here with St. Paul he was confident and therefore he stuck not again to repeat it And we see from hence what it becomes every one else to be upon the like occasion Those which are Preachers and Teachers of others they had need to be well assured of the Truth of that which they preach and vent in their Ministry not to speak things at random or at a venture they care not how but deliberately and upon grounds of confidence First Because they deal in matters of great importance and the highest concernment As it is in the affairs of the world where men speak upon life and death they had need to be sure what they speak forasmuch as otherwise their miscarriage will be such as is irrecoverable Even so it is likewise in these spiritual matters and the subjects of the Ministerial Dispensations because they are such as concern mens souls and their well or ill being to all eternity therefore we had need so much the rather to take heed what we say To say no more than we are able to prove and make good if we should be questioned about it especially if we shall add the threatnings which they join with it as here Let him be accurst He that curses another for not being of his opinion had need to be sure of that opinion Secondly Because there are many more whose judgments do depend upon it If a Minister or Preacher mistake many others mistake with him It is not a single miscarriage but a multiplied for which cause it concerns him to have good ground for that which comes from him For if the blind lead the blind they shall loth fall into the ditch as our Saviour himself has told us Thirdly For the better inforcing of the Truth and Doctrine it self The confidence of the Preacher stirs up belief in the Hearer and makes him so much the more ready to assent to the things which are propounded As we see Agrippa to Paul Almost thou perswadest me to be a Christian Perswaded him how did he so namely from that confidence and resolution which he did discern to be in him Whereas now on the other side as he that asks coldly we use to say teaches to deny so he that teaches coldly he does in like manner teach to mistrust and makes men to call in question the truth of that which is taught by him This the Apostle Paul here in this Scripture did not do but the contrary by that confidence which he exprest in himself Indeed this Point which we are now upon it both may be and often s abused by some kind of persons for we shall find by daily experience that there are none which are more confident than those which are most ignorant Truth it is for the most part modest and ready to suspect it self whereas error is bold and dark There are some kind of people in the world which are as stiff and resolute and peremptory in the assents of their private fancies and the imaginations of their own brain as if they were Divine Oracles and the very Articles of Faith it self neither Paul nor an Angel from Heaven could take them off from them The Devil the God of this world does two things with them first blinds their eyes from seeing the truth and their ears from hearing the errors and mistakes about it But what shall we now commend or imitate such a confidence as this no in no hand at all Neither is this that which was here observable in the Apostle this confidence of his it was of another strain and tincture which was in it It was not a confidence of presumption but a confidence of well grounded knowledg It was not a confidence of fancy or conceit but a confidence of assurance He knew and understood what he said and because he did so was therefore confident about it He that heareth speaketh constantly Prov. 21.28 And this Confidence is such as is commendable in any other besides when first of all we labour to be satisfied and well-grounded in the Truths of Religion and then keep our selves to them and stand stiffly and resolutely upon them in this case we should not cast away our Confidence which hath great recompence of reward as it is Heb. 10.35 Whether private Christians or Ministers private Christians as concerns the imbracing of the Truth and Ministers as concerns the spreading of it we should both of us so order our selves in this business as that nothing may be able to unsettle us or divert us from that which we have undertaken or discourage us in the prosecution of it For though some as I said are confident causelesly yet it is not so therefore with all There is a great deal of difference in reality between a presumptuous confidence and a rational as between one which is asleep and which is awake Both persons seem alike assured but in the thing there 's a wide distance betwixt them even so it is here But that 's the first Particular here considerable namely the Apostles confidence he was well perswaded of what he delivered The second is the Apostles zeal in the cause and truth of Christ There was a great deal of earnestness which was here exprest by him not only in the expression which he used in the simple Proposition Though we or an angel from heaven mentioned in the eighth verse but also in the additional repetition of it here again in the ninth verse What we said before c. that which men often speak of and repeat their affection is much in it and that which mens affection is much in they can never have done with it and so it was here with this blessed Apostle and holy man of God his heart it was very much raised and transported now in him when he considered how the Truth of God was now in danger to be impair'd on the one side and when he considered how the people of God were now in danger
to Duty and the doing of that which God requires of them in their several places Great and strong lusts are hinderances to any noble performances and high atchievements which are to be undertaken by us The Apostle tells us in the verse immediately following to the Text vers 17. of this Chapter that from the flesh lusting against the spirit the Galatians were disinabled from doing the things which they would and so they were and all others with them whereas on the other side where these are kept down there is strength and ability thereunto namely to serve God with so much the more strength All these laid together do shew us the happiness of this particular condition and the truth of this point in hand to wit the benefit and advantage of not fulfilling the lusts of the flesh Again further we may here also take notice that as it is a benefit in it self simply considered so it is such as is apprehended and counted so by all those which have the Spirit of God in them Those which are the true children of God they look upon this as one of the greatest mercies which can happen unto them to be freed from the power of their lusts This is also implied in the Text it was not only so in the thoughts of the Apostle but also in the thoughts of the Galatians to whom he here wrote or else he had said nothing to the purpose and it had been to no end to signifie as much unto them that by walking in the spirit they should have this benefit confer'd upon them if they had not thought it to be a benefit indeed But now he uses argumentum ad homines and speaks to them in their own Element to their heart as the Hebrew phrase hath it He knew he should now please them and bring that which would be acceptable to them when he should tell them of being freed from their lusts and so he did A good and a gracious heart looks upon this as the greatest mercy and priviledg in the world which he longs for and most eagerly desires as the Apostle Paul Oh wretched man that I am who shall deliver me from this body of death I thank God through Jesus Christ our Lord which is such as makes him willing to desire even death it self where in he shall indeed partake of this priviledg Again Moreover observe this as another thing implied in these words That the reward of Religion lyes within the compass of Religion The Apostle had stir'd up these Galatians and in them all other Christians to an holy Life and spiritual Conversation to walking in the spirit Now what does he here for their encouragement signifie to be the reward and recompence hereof unto them Why namely this that they should not fulfil the lusts of the flesh He does not say ye shall have such and such outward comforts heaped upon you riches and honours and the like nor he does not say ye shall have Heaven at last given you and ye shall be free from condemnation though this also be true no but ye shall not fulfil the lusts of the flesh If we had no other recompence of a godly life but only that which is emergent from it and immediate to it yet this were enough to satisfie us in it and to perswade us to the leading of it And so much for that which is here supposed and implied in this expression I come now in the second place to that which is exprest which is the words of the Text And ye shall not fulfil c. This for the right handling of it we must take in its conjunction and connexion with the words before and as dependent thereupon Walk in the spirit and so ye shall not fulfil the lusts of the flesh the one prevents the remedy against the other the more spiritual any are the less carnal and the more we are guided by the spirit the less we shall yield to the flesh This truth and expression may be made good to us according to a various explication which may be given of it First Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have so great a mind and desire to fulfil them ye shall be restrained in regard of inclination though Grace and the exercise of it does not as I said before wholly extirpate all cortuption out of us and make it cease to be whiles we live here in this world yet it does qualify the dominion of it and makes it cease to be in that measure and degree wherein it was in us before And as sinful acts do increase the habit of sin in us as we have formerly shewn in the point above so the other side do gracious acts dminish this habit and make it less It is the avantage of that man who is imploy'd and taken up in well-doing that he has not that lust and propensity in him to that which is evil as another has Godliness it puts our mouths out of taste to the pleasures of sin as on the other side sin does make goodness to be disrelish't by us Look therefore how far a man is freed from fulfilling the lusts of the flesh by having little or no desire unto them so far is he freed from them also by this course of walking in the spirit which is advantageous and effectual to this purpose to mitigate the desire of sin in them Secondly Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have temptation to fulfil them ye shall be kept from lustful and sinful suggestions and provocations The reason why many fall into sin now and then is because they have strong temptations and instigations to it because the Devil is very busie with them and it pleases God someimes in his Providence to give them up into Satans hands But now when men are careful to walk in the spirit they do very much provide for themselves in this particular Satan has not that power over them and advantage which otherwise he would have in the neglect of it nor they are not so much under the power of temptations as they would be if they did not thus walk This is true upon a ouble account both on Gods part and on Satans on Gods part who in this case does not so much give them over to temptation and on Satans who in this case has not that incouragement to fasten his temptation upon them First I say on Gods part who in this case does not so much give them over to Satan to be tempted Take a man that neglects his daily walk and converse with God that does not look so strictly and narrowly to his steps as it becomes him to do it pleases God now and then for his exercise and tryal and partly his correction to let Satan loose upon him and to suffer him to molest and trouble him with sad temptations not only for sin
and work such points as these are out of the windings and turnings and actings of their own spirit This is to be a Preacher indeed and to speak with the greatest profit and edification to those which are our hearers because that which comes from the heart is most likely to go to it and to rebound more effectually upon it Thirdly I say it is a work of sympathy and Pastoral affestion I say it out of my love and tenderness and bowels towards you as pitying you to think ye should go on in courses of vanity without restraint which therefore I would take you off from by this seasonable and pertinent Admonition There were some Teachers now in the Church of Galatia which did labor to infect and corrupt the People of God with their carnal Doctrines which were spread by them Now therefore was the Apostle Paul here so much the more tender and jealous over them and would speak a word in due time for the redeeming and saving of their souls And this is another thing to be heeded and regarded by a Preacher not only to speak affectionately as to the things themselvs which he speaks about but also to speak affectionately as to the persons themselves he speaks unto This is that which Panl did in this Text. Fourthly and lastly I say it is a word of Comprehension or Recapitulation wherein he sums up all in effect which he had said before What had he said before why that they should not use their liberty as an occasion to the flesh that they should by love serve one another c. Now this then I say says he c. as the upshot and epitomy of all the rest as the Preacher in Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments so here in the Text This I say walk in the spirit c. To shew that this is as it were the scope and sum of all our Ministry to bring men hereunto to eschew evil and to do good to abstain from that which is sinful and to walk in ways of Piety and Goodness This is the pith of all we can say And therefore accordingly we should set our selves to this more especially and above any thing else not troubling our selves and our hearers with fancies and strifes about words to no profit but the subverting of the hearers but study to shew our selves approved unto God and workmen that need not to be ashamed in distributing and rightly dividing the word of truth as is elsewhere advised in 2 Tim. 2.14,15 There are a great many Preachers in the world especially in these present times which when they have said all they can they have said nothing at all which when they have spoken and uttered many words neither themselves nor any that hear them can make any thing of them as being nothing but so many airy speculations and words of course But the Apostle Paul here was otherwise who what he said he said to purpose and was such as carried some weight and strength and efficacy and edification with it This then I say c. And so now I have done also with that other General viz. The Preface or Introduction to the Doctrine and so likewise with the whole Text it self SERMON XLI Gal. 6.4 But let every man prove his own work and then shall be have rejoycing in himself alone and not in another There are two grand evils and miscarriages which the generality of people in the world are subject to in point of Censure The one is to pass too hard and severe an interpretation upon others and the other is to give too favourable and indulgent allowance to themselves And these two as they do both of them for the most part go together so they do both of them seem to proceed from one and the self-same ground and root and occasion of them which is the want of a due Attention and Consideration of men's own hearis and of the actions which spring from them Therefore are men commonly so apt to judg and condemn others with the highest aggravations that may be because they do not look upon themselves as subject to the same passions and affections with other men And therefore again it is that men are so apt to appland themselves and to think well of what is done by them because they do not consider the defects and imperfections of their best performances Now for this cause the Apostle Paul in the course of this Scripture before us applying himself indifferently to the cure of either of these distempers does propound the same counsel and prescribe the same remedy for the removing and healing of them and that is by putting every man upon the search and examination of himself This be does as to the first evil in the two former verses of this Chapter Brethren if a man be overtaken in a fault c. And this be does as to the second evil in the two next following verses to them He that thinks himself c. But let every man prove his own work and then shall he have rejoycing in himself alone and not in another our business at this present is with the latter of these two which I have mantioned and that which I have now at this time read unto you But let every man c. IN the Text it self there are two General Parts considerable First An Exhortation And Secondly The Argument to inforce it The Exhortation that is in these words Let every man prove his own work The Argument for the inforcing of this Exhortation that is in these And then shall be have rejoycing in himself c. We begin with the first viz. The Exhortation Let every man prove his own work Wherein again we have three branches more First The object his own work Secondly The Act conversant about this Object Let him prove Thirdly The subject of this Act in reference to this object Every man The Emphasis of the Text may be laid in either of these words for surenss we 'l consider it in all where we shall follow the method of the original though not the method of the Translation And so as we have here propounded it speak in the first place of the object his own work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles the Apostle makes mention of his own work which he desires every man should prove Methinks he seems to intimate divers things in it which are here briefly considerable of us And as I conceive we have here a threefold Caution which is implicitly exhibited to us First Against idleness or unfruitfulness Secondly Against arrogancy or affectation Thirdly Against curiosity or intermedling This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in carries a threefold Antithesis or opposition with it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First In this Expression of his own work there seems to be a Caution against idleness and unfruitfulness of Conversation
Judgment it will be sure to come at last after all the present delays and procrastinations of it as we have it exprest unto us concerning Babylon Isa 47.11 Therefore evil shall come upon thee and thou shalt not know from whence it ariseth and mischief shall fall upon thee and thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know The reason of it is this Because wicked and ungodly persons they carry the Causes of their own ruine and destruction within themselves which when they are perfected and come to an head they then break forth and shew themselves and not usually before As when the child in the womb is complete and come to maturity then the travail it comes and not before in a regular way even so is it also with the Judgments of God till they are first ripened they do not come and when they are once ripened they do come and there 's no hindring of the coming of them What 's that which ripens Judgment namely sins and the accomplishment thereof when that is once gathered to an head and come to the highest extremity then judgment cannot be very far behind but does necessarily and infallibly follow upon it Secondly It shall come and stay with them whether they will or no they shall not be able to remove it when judgment once comes it comes irresistibly and there is no escaping it in putting it by where God begins he will make an end or rather he will never make an end but proceed and go on still without any intermission there 's no Redemption from Hell where people once come into it there 's the worm that never dyes and the fire that never goes out as the Scripture expresses it Thou shalt by no means come out thence till thou hast paid the utmost farthing that is indeed never at all as our Saviour himself tells us in Matth. 5.26 And so much may suffice to have spoken of this second General Part of the Text to wit the Inference as it may be looked upon by us in its simple and absolute Consideration as it lyes in it self Wherein we have had two distinct branches First The punishment it self here mentioned and that is destruction Secondly The amplification or aggravation of this punishment in three particulars more as sudden as vehement as unavoidable Now secondly We may look upon it further in its connexion with the passage foregoing in the beginning of the verse When they say Peace and safety then sudden destruction cometh c. Which connexion as it here lyes in the Text seems to carry a threefold force or Emphasis with it First An Emphasis of consistency When they shall say c. that is though they shall say their destruction is compatible with their security Secondly An Emphasis of Cansality When they shall say then c. then destruction comes upon them from them security Thirdly An Emphasis of Concomitancy and Prognostication When they shall say c. then c. that is destruction is foretold by their security First This when and then it carries with it an Emphasis of Consistency When they shall say peace and safety then there cometh sudden destruction Their destruction is compatible with their security and agreeing well to it though they be secure yet they shall be destroyed there 's that implied in it Wicked men are never the further off from destruction becausethey think they are we may take notice of that And this the Scripture it self signifies to us in the place above mentioned as in Isa 28.18 19. Where they had said they had made a Covenant with death and with hell they were at an agreement it is said That their covenant with death should be disannull'd and their agreement with hell should not stand for the bed is shorter than that a man can stretch himself upon it and the covering narrower than that he can wrap himself in it that is all their refuges and vain hopes should prove defective and insufficient for them And so for Babylon that lived carelesly and said She should see no evil It is there threatned to her that evil should come upon her in its perfection and so it shall do upon the wicked Therefore let none please themselves in such thoughts as these are men are commonly apt to think that it will be so as they would have it to be and to cut out their conditions according to the frame and model of their own apprehension But this is no good rule for them whereby to walk or to conclude in this particular mens conceits are no measures of their conditions which may even then be very sad and miserable when others have the fairst hopes and opinions of them that may be as experience does daily evidence to them And that 's the first Emphasis here considerable to wit an Emphasis of Consistency When they say then c. that is though they say yet c. it is agreeable to it Secondly It has an Emphasis of Causatity When they say Peace and safety then cometh sudden destruction c. that is because they say peace and safety therefore sudden destruction cometh upon them c. Destrnction it arifes from security The more that any are given to security the more exposed are they to ruine there are none that are sooner destroyed than secure and presumptuous persons and there 's a twofold Ground for it which may here be taken notice of by us the one is on Gods part as being from hence more provoked and the other is on their own part as being from hence more neglected First It holds on Gods part as who from hence is so much the more provoked the greater that at any time is the provocation the nearer and certainer is the destruction which is the effect and consequent of God's Wrath and Indignation Now security that does provoke God after a more special manner when people to all their other sins which they have been guilty of in the Presence of God shall moreover add their security and presumption of their escape of punishment it does add so much the more to guilt and iniquity in them because it is in a sort a trespass both upon God's Justice and Truth which seems to be denied in it his Justice as to the punishing of sin and his Truth as to the threatning of it Secondly It holds also on their part as who are from hence more neglected Where there 's fear at any time of any evil there is answerable care for the prevention of it and keeping it off but where there 's security there this care is laid aside and where there is not care to prevent evil there is consequently a falling into it A prudent man forseeth the evil and hideth himself but the simple pass on and are punished Prov. 22.3 So Prov. 14.16 A wise man fearth and departeth from evil but the fool rageth and is confident And again Prov. 28.14 Happy is the
here also further seasonably observe That God will make use of our selves in our passage to Heaven Qui fecit te sine te non salvabit te sine te it is a known speech of S. Austins He that hath made thee without thy self yet will not without thy self have thee and make thee a-new God requires our own care and diligence and industry and circumspection in the use of good means in order to our own salvation though the efficacy and success of all be in the mean time resolv'd into himself This may therefore justly meet with the sluggishness and laziness of any in this particular who to this purpose cast off all care and regard from themselves as if it nothing concerned them And so much for the Caution in the General Proposition of it Look to your selves The second is the Argument or Matter which it is conversant about which is laid down two manner of ways First In the Negative That ye lose not c. And secondly In the Affirmative But that we receive a full reward We begin with the first The Negative That ye lose not c. some copies read it That we lose not c. We may understand it of either and if ye will of both which may accordingly be considered of by us First That ye lose not c. The Apostle John lays Caution against this as that which without better heed they were subject unto People have cause to look to it that they do not trustrate the labours of the Ministers by losing those Doctrines and Instructions which are tender'd unto them This is done divers ways each of which may accordingly for illustration be taken notice of by us First In regard of Memory that ye lose not the things which we have wrought that is that ye forget not those points which we have left with you This is one thing which is required of people to take care of in regard of their Teachers that they be not forgetful hearers and so be losers in that particular The Scripture still calls for this in sundry places thus Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time me should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run out as leaking vessels as the word properly signifies A Christian he should not be dolium pertusum a vessel boar'd thorow to let out at one ear what he lets in at another but he should be careful to keep what he receives and that first of all in his remembrance Thus 1 Cor. 15.1 Moreover brethren I declare unto you the Gospel c. by which also ye are saved if ye keep in memory c. Now to help us and promote us herein that we may do it the more effectually we may take these directions First That we may not lose things out of our memory it is good for us to have regard to them in the first hearing attention is a great help to remembrance those things which we do more earnestly hearken to they do more firmly stick by us and we do not so readily let them go a careless hearer makes a forgetful hearer therefore in the place before cited Heb. 2.1 it is said Let us give earnest heed c. When people come to the Word of God as if they cared not whether they came to it or no it does soon slip from them but when they once mind it as a matter of consequence here it sticks by them Secondly Meditation that is also a good conducement hereunto when we ruminate and chew the cud This it fastens it further When men shall come to the Word of God Preach'd and never think of it more after that they have heard it they must then needs easily forget it though they would afterwards call it to mind it is Meditation which helps memory and gives a strength and ability unto it Thirdly Conference and holy Communion This it does imprint them more Thou shalt talk of these things by the way c. Deut 6.7 Here one memory helps another and makes supplies for each others defects as the contrary it hinders when people after they have been at the Ordinances presently fall into their worldly discourses here one nail drives out another and the last the first Lastly Practise and conscientious improvement There 's no such way for us to remember any Doctrine as to draw it forth into exercise which is the truest memory of all A man may have a good memory for the notion not lose any considerable passage in the whole Sermon as to the points which are delivered in it and yet in the mean time make no use or improvement of what he heard Now therefore this must be taken in to the other as the Apostle James himself seems to do it Jam. 1.25 Where he sets a forgetful hearer and a doer of the word in opposition to one another He that does he shall not forget his practise it shall be an help unto his memory forasmuch as he has the Truths themselves wrought into him and by that means always by him As that man who has his meat only in his hand he may lose it and have it taken away from him but he that has eaten it and swallowed it down and digested it and has it turned into nourishment he is sure of it indeed That 's the first particular in which we are to take heed of losing viz. in regard of memory The second is in regard of Judgment The we are said to lose any Doctrine when we alter our opinion of it and so let it go from us when we are not constant in the Truth received but depart from it There are many which have good Principles at first put into them but then they change and remit them Now this is not good Take heed says St. John that ye lose not c. i. e. that we lose not thus This sense is confirmed by that which follows presently in the next verse Whosoever transgresseth and abideth not in the doctrine of Christ hath not God c. This is that which the Scripture still calls for a continuing in the faith Col. 1.33 and Eph. 4.14 Not tossed to and fro and carried about with every wind c. It is not safe for any to desert and forsake the acknowledged Truth as to decline in matter of Judgment Thirdly In regard of Affection Take heed ye lose not herein neither This is a losing as well as the other and that in a great measure likewise yea the chiefest of all People may sometimes hold fast in their memories remember all which hath been said unto them And so likewise in their Judgments not yield or diminish here and yet their affections be very much cool'd Now the Apostle had a regard to these also when he forewarns these Believers of losing that it might not be herein neither which all Christians besides should take care of that they keep the same good savour and
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
they are but rather of higher and greater rank and quality no but it is far otherwise This word Whosoever in the Text as it is exprest as I have shewn in the indefinite it 's a pair of Compasses which takes in all of what rank or condition soever We see here of a truth how that God is no respecter of persons as the Apostle Peter declares to us But in every Nation and so in every condition he that cometh to him is accepted of him high and low great and small rich and poor one as well as another Whosoever will Secondly There are some others that are apt to object their sinfulness that being such and such great sinners there 's no mercy belonging to them Now these are also taken off by the Text in the word freely on Gods part added to willingness on theirs Whosoever is willing to come to Christ upon those terms as he is invited to come that is in good earnest to leave his sins and abominations and wicked courses and now to lead a new life for time to come his former sinfulness shall not be able to prejudice him for Salvation it is not tendered upon the terms of merit but of free Grace This water of life it is bestowed upon every one freely Therefore let none straiten the Grace of God where himself has enlarged it but understand aright the full sense and drift of the Gospel and the Incitations of it If any man has a mind still to keep his sins and to allow himself in them he shall have no mercy be they never so small Again if any man have a mind to leave his sins and to forsake them and to depart from them he shall not be excluded from mercy be they never so great It is not the greatness or smallness of the sins which is considerable in this particular but the reality of affection and disposition of soul towards them either to the keeping or leaving of them Whosoever confesseth and forsaketh his sin shall find mercy So much for that and so also of the whole Text Let him that heareth say come and let him that 's athirst come and whosoever will let him take the water of life freely SERMON L. Hebr. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip It falls out in the case of the Soul as it does sometimes in the condition of the Body that as there are some meats which have need to be given for the satisfying of hunger so likewise there are others which have need to be given for the furtherance of conviction for the provoking of the appetite to them and for the helping of the stomach to retain them and to digest them after that they are received There is need of Sermons not only in a way of Instruction and Information in case of ignorance but likewise as well of strengthning and confirmation in case of knowledg that we may make the better improvement of what already hath been heard by us And this is that which we have offered unto us occasionally from this Text now before us Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip IN the Text it self we have two General Parts considerable of us First The positive Admonition or Instruction it self Secondly The inforcement of the Practise or Observation of it The Admonition it self that we have in those words We ought to give the more earnest heed to the things which we have heard The inforcement or argument which is used for the Obseration of it is two-fold the one is antecedent in the word of Connexion Therefore and the other is consequent in the close and conclusion of the verse taken from the danger which otherwise we are subject unto Lest at any time we should let them slip We begin with the first General viz. The Admonition or Instruction it self We ought to give the more earnest heed to the things Wherein again two particulars more First The thing it self simply required and that is attention to the word Preached We ought to give heed c. Secondly The Comparative illustration or inlargement of it We ought to give heed more abundantly or more earnest heed First I say here 's the Duty it self in its simple Proposition attention to the word Preached and heard We ought to give heed c. This is that which every Christian owes to such Dispensations as these are Whiles the Lord does afford us his Ministry and the Preaching of his Word and Gospel amongst us we ought to attend and give good heed hereunto For the opening of this a little unto us there 's a threefold Attention which is required of us to this purpose First Before we hear Secondly In hearing Thirdly After we have heard Before we hear to bring us to it In hearing to order us at it After hearing to make us partakers of the benefits and comforts and priviledges which are conveyed by it First I say Before we hear we are to give heed that is to attend upon it forasmuch as God does offer and hold forth his Gospel unto us in the Preaching and Ministry of it it concerns us to attend hereupon with all diligence that is to take all good advantages and opportunities which are afforded unto us of hearing such things as these are It is the voice and conclusion of wisdom Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors We ought to take care that we hear to attend upon that 's the first attention Secondly When or whiles we hear to attend unto that 's another It is not enough for us to present our Bodies in these services no but we must our minds likewise we must not only hear a noise or sound in general but we must also mark what we hear in particular as Lydia it is commended in her Act. 16.14 Whose heart the Lord opened that she attended unto the things which were spoken by Paul She observed what came from him so should we do likewise when we are imployed in such performances as these are which we are now about we should mind what we are a doing and take heed of all extravagancy and aberration of spirit whatsoever Thirdly After hearing that 's another attention also requisite and to speak truly that which is more especially here intended in this place We ought to give earnest heed to the things which we have heard that is not to satisfie our selves in this that we have heard them but to take care of them afterwards that we keep and retain them we are to apply our minds unto them as the Original word here signifies and imports in the proper notion of it The things which we have heard What were they that is the blessed Truths of salvation the pardon of sin and the free merey
of Instruction still we should have recourse to God for his assistance and blessing of us as before we come to hear so after we have departed from it Lastly â—ractise that which we hear and know already we are never thoroughly sure of any Doctrine till we come to this when it works out into our life this will work it more into our hearts and so again by reflexion when we take things only with the ear and never make any use of them nor draw them out into practise we are from hence but the more hardned against them but when we act them then we suck strength and vertue from them Therefore says our Saviour If ye know these things happy are ye if ye do them Joh. 13.17 And again Joh. 7.17 If any man do his will he shall know of the Doctrine whether it be of God or no c. These are the helps which tend to the working of these things upon our souls which accordingly we should take care of about them And so much for the first Particular in this first General viz. the thing it self simply required attention to the things which we heard c. Now the second is the Comparative Illustration in the word more earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does qualifie it and advance it to us it is not any ordinary attention which will here suffice or serve the turn but such as is more intense and abundant as the word properly signifies and we may state the comparison according to a threefold reference which seems to be carried in it First In reference to other matters of a lower nature We ought to give more earnest heed to these things which are spiritual and matters of Religion than to carnal and matters of the world Secondly In reference to other Doctrine and of a lower dispensation We ought to give more earnest heed to the Gospel and the Doctrine of Christ than to the Law and the Administrations of Moses Thirdly In reference to our selves and our own carriage and behaviour for time past We ought to give more earnest heed now to these things than has formerly been done by us Thus shall we see how this Caution here holds by way of comparison First In reference to other matters of a lower nature We ought to give more earnest heed to these things which are spiritual and matters of Religion than to carnal and matters of the world This at the first hearing will perhaps be thought to be a superfluous admonition for who is there almost that in words will not be ready to profess it and yet when it comes to the practice who is there that walks answerable to it What heed and earnest heed do men give to these things here below and in the mean time neglect the great matters of Christ and Religion and the Gospel and such things as these now here 's a corrective for us We ought to give the more earnest heed to the things we have heard And that upon this account especially because indeed they are matters of greater consequence and importance to us every wise and rational man will frame his heed answerable to the object which it is imployed about now if this be so should not these things of Christianity have the greatest heed and regard from us For what is there of greater interest and concernment than these things are Currite propter animam tota exaggeratio hoec est quod dicitur propter animam says St. Austin to this purpose Run for your souls this is the weight of all that it is said to be for your souls Is it not a mad and foolish thing to pamper our bodies and to neglect our spirits to pursue Temporals and to despise Eternals to grasp earth and to lose heaven Why this is the state and condition of many a wretched person in the world There are many which if they be to strike up a bargain or to make a purchase or to compass any worldly design Oh how wary and cautious will they be give all the heed that may be here and to such advice as might further them in it but as for these things of an higher nature and which concern the welfare of their souls for ever here they are more careless and remiss give no heed or attention at all now this comparison here puts them in mind We ought to give more earnest heed c. Secondly In reference to other Doctrines and of a lower Dispensation We ought to give more earnest heed to the Gospel and Doctrine of Christ than to the Law and Administrations of Moses This is another force of this Comparison and it seems to be very much intended by that which follows in the second and third Verses The Apostle here prefers the Gospel before the Law and would have us to do so likewise in our attention We ought to give the more earnest heed to the things which we have heard that is to these Evangelical points and truths which we have been acquainted now withal they do call for so much the greater and more accurate heed from us As for the ground whereupon they do so that we shall see hereafter when we come to the Inforcement of his Admonition as it is signified in the word therefore the particle of Connexion we may here now only take notice of the thing it self That this greater and more earnest heed is required of us and expected from us to the Gospel than to the Law This is not so to be taken as if hereby we disparaged the Law or took from the authority of it which hath a respect due unto it as well as the Gospel but forasmuch as in it we have not God so fully manifested and laid open and declared to us as we have in that here it is as we shall see more anon that greater heed is required unto it Thirdly This Comparative expression it may be carried in reference to themselves and their own behaviour as to time now past they had began now a little to decline and to languish in their zeal for the Faith and the profession of the Gospel now the Apostle would hereby provoke them and excite them and stir them up to better diligence for time to come We ought to give more earnest heed that is than hitherto and as yet we have done to such things as these are According to which Explication the Emphasis does not lye so much in heed as it does in earnest some kind of heed they gave to them such as it was but it was not that which was enough or sufficient for them to give he would have them now to mend their pace to grow hotter and more eager in these thing than they had formerly been and not to be so sluggish and remiss in them as they seem'd now to be which accordingly concerns us all even for our own parts to take to heart And so now I have done with the first General part of the Text which is the
is amplified to us from the entertainment which it has differently in the world on the one part as a Doctrine of offence Vnto the Jews a stumbling-block and unto the Greeks foolishness and on the other part as a Doctrine of Acceptance But unto those which are called c. But this I must leave to be handled in the next Sermon SERMON XXX 1 Cor. 1.23 But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness It is a part of the faithfulness of an Embassador and Commissioner here in world who is intrusted with any business of state and transaction of special importance to abte nothing of his Errand nor of the message which is committed unto him but whether it please or displease to deliver it with all integrity and boldness And surely it is no less likewise the duty of those also which are the messengers of the Churches as the Scripture sometimes calls them and Embassadors of God for Christ They are to express the like faithfulness and sincerity in their employment namely to exhibit their Message and that Doctrine which they are intrusted withal howsoever the world stands affected or disposed unto it And this is tha which we may here observe to be done by the Apostle Paul he had to deal with two sorts of people in the course an dispensation of his Ministry and such as both of them were very much prejudiced against that truth which was to be delivered by him but yet for all that he is not hindered or restrained in the delivering The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified This was that passage in this Scripture which we fell upon in our last exercise where after divers preparatory points which we raised from the words we insisted upon this main Principle That Christ crucified is the main object and matter of our Preaching WE have here in these words set down to us the different entertainment which this Preaching of the Apostles met withal in different persons and that is twofold First It was a Doctrine of offence and secondly it was a Doctrine of success It was a Doctrine of offence on two parts Vnto the Jews a stumbling-block and unto the Gentiles foolishness And it was a Doctrine of success on two parts more But unto them c. We 'l begin first of all with the former as it is exhibited in vers 23. so far forth as it is a Doctrine of offence But before we come to speak distinctly and particulary concerning this we 'l observe somewhat from the Text in general and that 's this That the same Doctrine and Preaching of the Word has not always and in all sorts of persons the same effect This is clear from the connexion before us Here were Jews and Greeks which had both of them Christ crucified preached unto them yet the entertainment of this Doctrine in both was different and various This is agreeable to that which the Scripture does declare unto us 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life So a different savour in each Thus when Christ himself preacht some said He was a good man and others that he deceived the people And when Paul preached at Athens Act. 17.32 34. some clave to him and believed others mockt at him and put him off till another time And Act. ult 24. some believed the things which were spoken and others believed not Now there 's a various account which may be given hereof unto us from whence it proceeds First from the consideration of the Teacher and of him that delivers the Doctrine there 's a great matter in that The different spirit and carriage of the Preacher has a great influence upon the success of the Doctrine which otherwise may be one and the same Look says St. Chrysostome as it is in matter of musick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in an Harp or Lute there 's a great deal of difference according to the hand which is imployed about it Even so it is in the Divine Oracles and the dispensation of the Word of God there is a great of difference for the improvement and benefit which comes by it according to the condition of the person which has the handling and ordering of it and the difference we may conceive here to lye in sundry particulars First In his Gifts and Ministerial Abilities there 's a singular dexterity and skilfulness which belongs to Ministers in their several ways for the conveyance of their Doctrines into the minds and hearts of their hearers and to make those Truths which they treat of to be their own It 's one thing to deliver comfortable Truths and it is another thing to be a comfortable Teacher and it is one thing to speak words of reproof and it is another thing to be a skilful reprover There 's a right application of the Plaister or a right making of the wound which every one has not skill in them to do Thus Eccles 12.9 Because the Preacher was wise he taught the people knowledg c. Wise what 's that that is not only wise for his own particular in reference to his own understanding but wise for the good of the people in reference to their benefit and profit This Wisdom here it is not only an immanent wisdom but a transient not only which rests in the Teacher but from him is conveyed to the Hearer Now because Solomon was thus therefore he taught the people knowledg and he taught them successfully and he sought out acceptable words c. So it follows the words of the wise are like Goads and like Nails fasten'd by the Masters of the Assembly and given by one Pastor Look as it is in other matters it is not enough only to put a Nail into a piece of building but there must be a fastening it and striking it home to the head even so is it here as concerning the Ministry It is not only enough to propound such Truths but there must be a skilful inforcing of them and that according to the condition of the Hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Tim. 2.15 Now according to a different skill and ability to this purpose is there oftentimes a different benefit and success for those things which are Preached Again As this difference lies much in a Ministers Gifts so also in a Ministers Spirit and manner of undertaking the work when men go about any thing in the strength of their own wit or in a dependance upon their own parts and industry it is not oftentimes so successful But when men look up to God for his assistance and rely upon him for his concurrence this is most likely to take effect in what they do The way for any Preacher to make any Truth
take which he Preaches is to be earnest especially with God to go along with it and to bless him in it otherwise he may lose all his labour Again further The life and conversation of the Preacher there 's great matter in that also There are many Doctrines sometimes delivered which if we consider them in their own nature and for the matte of the things themselves which are spoken they have a great deal of weight in them yet as coming from such and such mouths they lose that efficacy and vertue which is in them He that 's a loose and scandalous liver can never look to be a profitable and successful Preacher nor to have any good at all come by any Doctrine which at any time he delivers I say he cannot expect or look for it Perhaps he may do some good by chance and unawares as God in providence may order it but he cannot expect or look for it and that indeed because he takes the quite contrary way hereunto For who will ever believe that that man is serious and in good earnest whose Doctrine tends one way and his life quite carries another way Nay further let me add this also That it is a great matter as concerning the efficacy and success of a mans Doctrine and Ministry not only how he orders his life and outward conversation but also how he orders his heart and inward disposition It is a duty which much lyes upon us as we desire that any Truth we deliver should take with our Auditory to labour to bring our own hearts and consciences to a conformity to it There 's nothing which goes to the heart so much as that which comes from it And when the words of a Preacher are the expressions of his own experiences and impressions and the working of his spirit within him We imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.8 Thus do we see how this difference lyes in the Preacher himself and that 's the first Consideration The second lies in the qualification of the hearers We use say Quicquid recipitur recipitur ad modum recipientis What ever is received it is received answerably to the modification of that which receives it And so is it indeed among other things with the Word and Truth of God it has a different and various effect according to a difference in the Hearers and a disposition in their hearts It is the Comparison which is used in this case by Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look says he as it is at Tennis It is a plain and homely similitude but it serves to illustrate the thing As it is in playing of Ball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It does not depend alone upon the skill of the first striker but also as well upon the taker to keep the Game up Though he which begins behave himself never so skilfully yet if the other do but bungle with him if he mind not or mark not the business there will nothing be done to any purpose because those imployments they are actions of mutual dependance and reciprocation Even so also for the transmission of the Gospel and Divine Truths though the Doctrine it self be delivered with all the care and endeavour that can be yet if it be not carefully received there will no success follow upon it Thus Heb. 4.3 The Gospel was Preached to them as well as unto us but the word Preached did not profit them because it was not mixed with faith in them that heard it This is set forth to us by the Parable in the Gospel where that which fell in the High-way had not the efficacy of that which was sown in the good Ground Non impotentia seminis sed vino telluris as Athanasius well expresses it not from the weakness of the seed but from a defect in the Earth it self where there is not a good capacity in the Hearer the Word Preached will be there of no effect Now an indisposition here may be laid forth as consisting in divers things which concur hereunto First Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher where people have at any time sinister and wrong conceits of those tha teach them they can never so kindly entertain the Doctrine which is delivered by them as when a Patient does not fancy the Physitian the Physick will not likely do him good This was that which made the Word of God to be no more received in former times We see how it was with the very Apostles themselves and amongst the rest more particularly St. Paul how the prejudices against his Person were sometimes great impediments to his Doctrine and the progress of his Ministry amongst them And therefore it is most necessary thing for all kind of Hearers to take heed of this Not to be rash in admitting any misprisions in this regard as Satan is most ready to breed them so should we be the readier to avoid them And again which we may take in here also as prejudice in an ill sense so prejudging also in a good there may be a danger in that also when people come to the hearing of the Word with too much expectation from the Preachers too and as trusting to their Gifts and Abilities this may be a cause of not profiting likewise when we shall have the faith of our Lord Jesus Christ in respect of Persons It comes hence to pass that we are many times frustrated and disappointed and are sent empty away c. as Naaman to Elisha he thought the man of God would have come down c. 2 King 1. Secondly Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the publick Ordinances We see in other matters how preparation goes before the thing it self in Physick there 's a preparing of the body beforehand ere the principal Physick be administred and in Diet there 's preparation by exercise before the receiving of the meat even so is it requisite to be here in Divine matters likewise in our coming to the Sacrament and in our coming to the Preaching of the Word as we desire to get profit by these Duties so we must prepare our selves for them when we come to such things as these are immediately from our worldly imployments with our minds and thoughts full of the world we cannot ordinarily receive so much advantage and benefit by them Intus prohibet alienum Thirdly Some reigning sin and lust which prevails upon the heart that 's another impediment likewise in the behalf of the Hearer Look as it is in the body if any man have any constant weakness or sickness and infirmity about him that sustenance which he receives it does not commonly thrive with him but rather feeds and strengthens his disease than any thing else even so is it also here for the soul where there 's any corruption which is
circumstances and aggravations which I have now mentioned First For the nature and kind of it it was a death of violence it was a forced and unnatural death Unnatural indeed it was in a double consideration First It was unnatural actively in regard of those which complotted it and desired to inflict it For who I beseech you were they but those of our own Country Englishmen and bred at home The nearer at any time the relation the more unnatural still the rebellion Englishmen to destroy Englishmen as it has been in these latter times especially a most fearful and unnatural destruction contrary to the common principles of nature and that affection which God hath put into Heathen and strangers which never head of Religion This death which we now speak of it was such an one as this contrived and conspired by those which were of our own Land and Nation and came as it were out of our own bowels And then again it was unnatural passively as all deaths of violence especially are a taking away of mens lives from them and turning them out of the world a death of greater pain and reluctancy and indisposition and so it was great Secondly It was a great death if it had taken in regard of the suddenness it was the taking away of men without any warning or preparation at all the cruellest thing that could be in reference to the Patients and the cowardliest thing that could be in reference to the Instruments The manner and carriage and contrivance of it had the aggravations of a great death in it and made it more remarkable First I say it was cruel and very grievous in reference to the Patients or those which were designed to be so To come upon men on a sudden without any warning or preparation at all when they should neither settle their Temporal estates for this life nor yet which is more their spiriritual or eternal for a better what an unmerciful thing was this How great was that death wherein men should had no warning given them of avoiding everlasting death but have been in danger as much as men could make them of perishing both ways at once in body and soul And then besides how cowardly and unmanly also for those that acted it How unsuitable to the Principles of an Heroical and magnanimous spirit There was no skill in it but only violence no art at all but the black art no mystery but the mystery of iniquity It savoured and smelt of no other than Hell it self it was treachery and conspiracy and falshood the basest kind of killing of all as David said once of Abner 2 Sam. 3.33 c. Died Abner as a fool dieth thy hands were not bound nor thy feet put into fetters As a man falleth before wicked men so sellest thou So had these Worthies died if they had been taken away as a man falleth before wicked men basely cowardly injuriously without any provocation for no cause for no wrong for no offence but only their goodness they had not died as sools had died Not by their own carelesness not by their own wickedness not by their own rashness not by any default of their own but only by the mischief of those which were the children of iniquity not by the hands of law and iustice their hands nor feet had not been bound but only by the hands of cruelty and rebellion Thus had they been taken away thus had they fallen at this time and had not this been a great deliverance Thirdly It was likewise great in regard of the untimeliness and immaturity of it it was the taking of Persons away before their time many in their very youth and many in their riper years and many in the midst of their hopes in the fulness of their strength for their bodies and in the height of their parts for their minds and in the midst of their counsels for their imployment It was the barbarousness of that Soldier in Syracuse that killed the Mathematician in his study and whiles he was drawing his lines even so as I may say it had been here men in the midst of their very work And what work was it to not a work of ordinary concernment neither but the setling of the affairs of the Kingdom in Church and State the establishing of good and wholsome Laws this was the work which stuck so much in their stomacks and which provoked them to this means of interrupting it as it was the reason which some of them gave for the choice of the place Fourthly It was great also in regard of the extent of it here it was great indeed First for the number and plurality of the persons how many had been involved in this death even the whole State it self the Representative Body of the Kingdom assembled in Parliament As he that wisht he could cut off Rome at one blow what a sweeping death had this been which had carried away so many at once And what an unmerciful conspiracy that had bowels left for none We see how unlimited and unbounded malice is that nothing will serve its turn but the ruining and undoing of all friend and foe hopeful and desperate one as well as another all should have gone to the pot without any difference These are the Principles of such kind of persons All 's fish with them that comes to net Secondly For the condition and quality of the Persons consider that to make it somewhat more a multitude of mean rank and condition they are more easily spared but the loss of those which are of greater worth and eminency for their parts and place this is more to be lamented The death of great men it is no other than a great death It was that which grieved David so much in the aforenamed slaughter of Abner not only the wrongfulness of the cause but the eminency of the person Know ye not that there is a Prince and a great man fallen this day in Israel 2 Sam. 3.33 If David made such a matter of it the death but of one great person what had been the death of so many great ones at once King and Prince and Nobles and all the Peers of the Land to have been taken away in one moment Head and Tail Branch and root in one day the stay and the staff the mighty man and the man of War the Judg and the Prophet the Prudent and the Ancient the Honourable man and the Counseller the cunning Artificer and the eloquent Orator this had been the case here and how great had this death been Thirdly Look upon this extent likewise yet further in that which they principally aimed at and propounded to themselves herein which was not only the ruining of persons but also the ruining of Doctrines and the faith and truth of Christ it self the death of he Gospel and the death of the Ordinances and the death of Religion and the death of our own precious and immortal souls And now tell me whether
this was not a great death indeed If we lose our lives yet if we can recover our souls our loss will not be so considerable And if we part with many other things which are near and dear unto us yet after all this if notwithstanding we can hold fast our faith and profession without wavering we may do pretty well But this was the mischief of these enemies that they did then hast to spoil us of these It was not so much other matters which they had an eye to life and liberty and estates though that were somewhat but even Grace and Truth Piety Salvation it self that we might not see our signs not there might not be a Prophet amongst us as the Psalmist speaks This was that which they principally aim'd at as it is said of the Adulteress that she hunts for the precious soul Prov. 6.26 even so it may be said of such as these And thus ye see how it was a great deliveran Fourthly Namely in regard of the extent both to the persons and cause Fifthly From the neerness and approximation of the danger It was great so also for it was even almot come to the execution of it we were even upon the very point and brim of destruction in this design as it was with Paul in this present Text indeed we thus sar differed from him that we knew not what danger we were in which he did we had not the sentence of death in our selves but we had the sentence of death in our conspiracies they had give in and past us for dead and had made as full account of it as might be they made no question at all of it but so it would be The plot discovered but the very night before God brought it to the very extremity it was seen in the minute he manifested himself graciously in our preservation when there was death at the very doors Thus it was here 6. It was great also in regard of the mischievousness of the contrivers it was carried with great wickedness as could be possibly imagined all the strength even of Hell it self here was ingratitude hypocrisie cruelty unnatural affection what not yea here was moreover which made it so much the more hainous the taking of the blessed Sacrament upon it consider that A setting of Gods Seal to their own wicked Counsels an eatin and drinking of damnation to themselves whiles they vowed and conspired and indeavoured destruction to others What an horrible and fearful thing was this to all the rest What wonder that they should make nothing of the death of others which made nothing of the blood of the Lord Lastly A great death in regard of what it should now be to all of us for our apprehension and acknowledgment we should make a great matter of it and so account it And for this purpose lay before us all the aggravations which I have now named to work it upon our selves Narrow capacities have commonly but streightened affections therefore let us help the one by inlarging the other let us labour to raise our hearts to a right frame and pitch of thankfulness this present day and all the days of our lives And let us not have these things only in our fancies and take them as rhetorical expressions but let us labour to get them into our affections and to have impressions of them upon our spirits let us look upon the greatness of this danger even at this distance and remoteness of it which in it self consider'd is still the same as it is with sins which are long ago committed and examine our hearts how indeed we are affected in this particular Whereby we may have some discovery of our selves what we are likely to befor future deliverances if God should vouchsafe them We are all ready to think with our selves that if God would now but give us peace and free us from those fears and distractions under which we lye and settle things quietly amongst us both in Church and State Oh how thankful we would then be to him for it Why what are we now at present for that which he has already done for us What are we for the deliverance of this day from the Gunpowder Treason He that will not be thankful for this he would not be thankful for that neither if God should please in his Providence to grant it He that will not pay the Arrears neither would he pay the new debt It is but the falseness and deceitfulness of our hearts that here cosens us and therefore let us look to our selves and quicken our felves more in this business to be sensible and apprehensive of it and to have answerable enlargements upon it And to the advantage take in all other mercies and deliverances besides with it whether national or personal as in a day of general humiliation we are to be humbled for personal miscarriages so in a day of general and publick Thanksgiving we are to acknowledg personal mercies and personal deliverances And so now I have done with the first General Part of the Text And that is the commemoration of a deliverance past who deliver'd us from so great a death The second now follows and that is the signification of a deliverance present in these words And doth deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath delivered does deliver It is very fitly and properly put in the present tense and also indefinitely because it is that which is always in being or acting and never otherwise God is never out of this work of deliverance and preservation of us He delivers us daily look how many are the evils and dangers which we are subject unto so many are the deliverances which we partake of in the eating of our meat in the travelling on our way in the lying down on our beds in the going about in our imployments where-ever at any time we go or whatever at any time we are about we have still experiences given us of Gods gracious deliverance of us At home or abroad at work or at play a sleep or awake still in all and either of these does Goddeliver and we have good cause still to acknowledg it but we are to take it here in the Text and so likewise in the occasion in a more limited and restrained signification namely in reference to the business in hand and the particular danger now mentioned and remembred The Apostle here tells us how God had delivered him from the late danger in Asia and to amplisie and extend it further he adds also this That he does still deliver namely in a reference to that particular deliverance before spoken of He delivers with a respect had to that This may be made good unto us according to a twofold Explication First In the continuation of that deliverance which he has formerly given and vouchsafing a further fruit and benefit and efficacy of it Secondly In the multiplication or renewing of the like deliverance and vouchsafing other deliverances which are