reason for That the whole business of Religion should be signified by this expression of the Truth and that upon these following Considerations First By reason of the analogy and correspondency and near agreement which is betwixt Truth it self and Holiness betwixt the Doctrine of Religion and the practise of it for such there is all the Articles of Faith they have a respect to the framing of the heart and to the ordering of the life and conversation they serve not only to inform the judgment but likewise to better the whole man Therefore the mystery of Faith is called the mystery of Godliness And every Divine Truth it has some grace whereunto it refers in the use and improvement of it As the Incarnation of Christ to humility and self-abasement The Passion of Christ to Mortification and crucifying of lusts The Resurrection to spiritual quickening and raising us up to newness of life The Ascension to Heavenly-mindedness and the affecting of things above And so of the rest Now because it does so therefore is the one well denominated from the other The life of Religion from the Doctrine of it as closing and complying with it and as sutable and agreeable to it as indeed it is Christian conversation it is consonant to Christian knowledg Secondly Religion is called the Truth not only as agreeing with it but likewise as issuing from it and produced by it for so also it is All which are regenerate and born again they are begotten and born of Truth as the conveyance hereof unto them Jam. 1.18 of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures And 1 Cor. 4.15 For in Christ Jesus I have begotten you through the Gospel And 1 Pet. 1.23 Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Still the Word and Truth of God is made the instrument of our spiritual birth and regeneration whence Believers are also said to be of the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.19 Thirdly It is called the Truth Emphatically in opposition to all false and formal worship and service of God which is abroad in the world There are other Religions abroad but there 's no truth of Religion but in Christianity and the service of God in the Gospel this is to worship God so as he will be worshipped in spirit and in truth Joh. 4.24 If so be ye have heard him and have been taught by him as the truth is in Jesus there 's no truth to be found any-where but in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Oecumenius upon the place he calls Godliness Truth ungodliness being a spurious business For these and the like reason is Christianity exprest by the Truth as most significant of it This therefore still teaches us to hold and imbrace the Truth and to keep close unto it For so much Truth so much Religion and so much Truth of Religion Look how far we keep close to our Principles so far forth shall we regulate our practise and have ourlives in all probability to be that which they should be an erroneous judgment will have either a scandalous or an hypocritical life annext unto it and following upon it either profaneness or at the best formality is the consequent of unsoundness in Religion that 's out of all question that so we may take heed of it and have a care to keep our judgments clear and right in us and not tainted and defiled with any stain in this particular especially as to the substantial part of Religion and the worship of God and the main scope and drift of the Gospel let us be sure to have our minds clear here and not swerving or departing from the Truth for it so we cannot possibly serve God a right We may it may be abound in outward duties and do somewhat which belongs to the outward man but the obedience of the first Commandment which is the more inward and immediate part of Gods Worship when as upon the knowledg of God we love him and fear him and rejoice in him and trust in him and set him up in our souls and spirits This we cannot do whiles we have not right opinions of him nor do not abide in his Truth We may be moral and civil and do some duties of the second Table upon such kind of Principles but we cannot be spiritual and gracious and sanctified and religious indeed and do that which we do in Religion with reference and respect to God whiles we have not the right notion and apprehension of Religion in us Religion it is a matter of Truth and so it is here exprest unto us by the Apostle when he means that he says this And so much briefly for the phrase and expression Now to come further to the Thing it self and to take it now in its proper meaning and the spiritual drift of the Holy Ghost in this place We can do nothing against the Truth that is We can do nothing against Religion and the progress of Christianity in the world This as Christians and especially as Christian Ministers we cannot do We can do nothing whereby Piety and Godliness may suffer any wrong by us or any prejudice and disadvantage from us they are such as are contrary to the bent and scope and principles of any who themselves are religious or have any spark of Godliness in them There are two ways especially whereby any thing is done against Religion the one is in a way of Discouragement and the other is in a way of Disparagement In a way of discouragement and disheartening of those which are good and in a way of disparagement and scandal towards those which are evil Now those which are good Christians will be shy of doing any thing against Religion in either respects First In a way of discouragement so as to dishearten those which are good they will be shy and wary of this and so they ought to be Whatever is done in this case against Christians it is done against Christ And whatever is done against the professors of the Truth is against the Truth it self We must not break the bruised reed nor quench the smoking-flax nor discourage the beginnings of goodness in any in whom they seem to appear but nourish them and cherish them and promote them all we can The contrary hereunto is that which is discernable in too many persons who many times by their overliness and harshness and rigidness which is exprest by them do drive away those from Religion and the profession of it who make fair proffers towards it and it may be have made some progress in it this is none of the spirit of Christ Secondly In a way of Disparagement and scandal as there are many which prejudice Religion so likewise such as profess but live not up to it such as bring an ill report upon Christianity and the ways of
such an Imployment At such a Feast At such a Meeting When such an one followed thee Or crossed thee Or talked to thee Or went away with thee When the Coach tarried for thee And the man turned again out of his Chariot to meet thee This is the Sum and Substance of this Question together with this Circumstance And that which we learn from it is this How necessary Conviction is for any Persons that at any time offend This is a main and principal thing to be done with them to Evidence their Sin unto them and to make them sensible of their guilt The Prophet Elisha here because he meant to inflict a Punishment upon Gehazi as we finde him afterwards to do to wit the Leprosy of Naaman therefore he would first of all Convince him and Demonstrate his Miscarriage to him which is a very good course to be taken by all others in the like Cases There are divers things very observable in this Carriage of the Prophet First His meekness and Gentleness That he does not presently fall soul upon him before he heares him and calls him to an accompt but he does fairly and casually treat with Him and argue the case with Him in a grave and sober manner this is one thing considerable Secondly His Justice and equal proceeding That before he condemns him he will discover Him and manifest him and makes him known to himself This is a thing also very requisite in such persons as have to deal with offenders c. Thirdly His Prudence and Wisdom in managing of the whole affair so telling Gehazi of somewhat as that he might accuse himself for the rest for he does not here instance in his sin but onely in an appurtenance to it The man turned back in his Chariot to meet thee why there was no hurt in that simply considered in it self so he might do and yet all well enough for all that He might have come back to meet him as having a further errand to his Master and to have ask't him or to have told him somewhat which he had forgat about himself Therefore it was not so much Naamans return as the ground and the occasion of it which he would hereby minde him of He came back to meet thee because thou first calledst after him and pursuedst him and for these reasons and ends and intentions This was was that which was considerable in it yet Elisha sayes nothing of it as leaving the conscience of Gehazi to it self for the making up of the rest And this is another good rule to be observ'd by Governours and Keepers and the like As near as may be so to order admonition as that those who are the offenders may themselves be their own Accusers condemned in themselves out of thine own mouth I will Judge thee thou evil servant as our Saviour in the Gospel And thus as briefly as I could have I dispatch't this present passage before us Such points as these sometimes are very requisite to be handled by us in the course of our Ministry And there is very great use to be drawn out of these Moral Discourses which may be improved to a spiritual purpose Especially by a spiritual heart It is true indeed The main work of our Ministry is to acquaint men with Jesus Christ and bring them to Him and to lay forth his Riches and Excellencies in all the several considerations of them But yet there is need likewise in their place even for other Truths which we which are Ministers are to open and press upon you As the Scripture it self is mixt and does consist of such things as these as well as others so our Ministry is to be so likewise as to the handling of Scripture Therefore let none be prejudiced against such Texts and Points as these before us which some sometimes weakly are For as there is much Benefit by them so there is also Great necessity of them And never was more then in these Days and Times of the world which are now fallen upon us wherein there is so much looseness and Licentiousness and lawlesness and secret wickedness which is cherish't and nourish't by many people which are guilty of it who therefore have very great need of such searching points as these are That hereby being made sensible of their sins and those actual iniquities which are upon them they may take occasion from thence to look into the General Corruption of their Nature which is the Spring and Fountain of those corrupt streams which issue from them And so being convinced of both together may be perswaded to come to Christ and to close with him upon his Gospel conditions of giving up themselves to Him and taking Him for their Lord and Saviour which is the ultimate End and Scope of all our Ministry and of such Discourses as these are which we have now made at this present time SERMON V. 1 Chron. 4.10 And Jabez called on the God of Israel saying Oh that thou wouldest bless me indeed and inlarge my Coast and that thine hand might be with me and that thou wouldest keep me from Evil that it may not grieve me And God granted him that which he requested We are here met together this Day to call upon the God of Israel and to call upon him for a Blessing To call upon the God of Israel for a Blessing upon the Israel of God the Church and People of God For a Blessing upon our Selves For a Blessing upon our Brethren For a Blessing upon the whole Land and Nation in General whereunto we belong For Blessings Negative in the removal and prevention of Evils and Calamities from us And for Blessings Positive in the bestowing and promoting 〈◊〉 Comforts and good things unto us And accordingly I have here made choyce of such a Text at this present to treat off as I conceived might be most sutable and agreeable to such an occasion It lies out of the Rode and Path of ordinary Reading as being within the Veine of that Scripture which is Especially made up of Genealogyes and a multitude of proper Names Like some fair and sumptuous piece of Building that is shadowed with a company of Trees which incompass it and stand before it and thereby keep it from the sight and view and Observation of those which pass by it Thus it fares as we may Conceive with this Text and portion of Scripture which we have here now before us Men are apt in this regard not so much perhaps to observe or take notice of it as otherwise it deserves to be observ'd As thence specialty of some to this purpose when they fall upon such Chapters as these But certainly if we will consider it It is not without some special intent that the Holy Ghost does insert this passage here in this place IN this Verse before us there are two General Parts especially observable of us First of all a Vow or Prayer Secondly an account of the Answer or Return which is
their Sin comes to their remembrance and Vexes and Torments their Soul Thirdly Now and then likewise the Hand of God falls heavy upon them in some Eminent and Notorious Judgment as a plain Punishment of their former Miscarriages Though this be not done always for God reserves the Wicked to the day of Judgment to be punished as the Apostle Peter speaks 2 Pet. 2.7 Yet sometimes it is so that the Case is hence altered with them and their Meat is now turned There comes Want and Sickness and Death And now what hath the Hypocrite gained when God shall take away his Soul Job 27.8 Thou Fool this night thy Soul shall be taken away from thee and then where c. Luk. 12.20 And so much for the Proposition in General His meat in his Bowels is turned The Second is the Explication in Particular It is the gall of Asps within him Where there are two things again Considerable First The Bitterness of Sin in that it is compared to Gall which is Eminent in that Qualification Secondly The Perniciousness of Sin in that it is compared to the Gall of Asps which hath a Poysonsomeness and Deadliness in it above any thing else First The Bitterness of it His meat that is his Lust and Sin it is turned to this It was sweet and delicious before pleasant in his mouth but it makes his Belly bitter as was said before of the Rowl that is he has now â—ther apprehensions of it then formerly he had and so indeed it will be Prov. 5.4 Speaking of the Harlot Her end is bitter as Wormwood And Eccl. 7.26 I find more bitter then Death the Woman whose Heart is snares c. speaking concerning the Adultress And Jer. 2.19 Know therefore and see that it is an Evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord God of Hosts Sin as he said of War It will be bitterness in the latter end 2 Sam. 2.26 It is like a Pill wrap't up in Sugar which when the Sugar which was over it is melted then the bitterness of the Pill does discover and shew it self so when the pleasure of Sin as I said is wasted and worne away then the Sorrows of it does appear Secondly As it is Distasteful so it is Pernicious There are many things which are bitter but they are Wholsome and do carry a Medicinal quality and property along with them But this of Sin is otherwise as it is bitter so it is Destructive it has a Poysonous and Venomous nature which is adherent to it as the Gall of Asps This is a frequent Expression in Scripture applyed to Wicked men to compare them to Aspes or to such Creatures as those are Job 20.16 He shall suck the Poyson of Asps And so Rom. 3.13 The Poyson of Asps is under their lips whose mouth is full of Cursing and bitterness The Poyson of Asps is notorious in a threefold respect in regared whereof it is a very fit resemblance of Sin First In that it kills Secretly Secondly In that it kills Suddenly Thirdly In that it kills Irresistibly First Secretly In that the Mischeif which comes by it it is not easily found out and Discern'd that 's a great Aggravation of any Mischeif because prevents all Remedies which might be administred for the Cure of it And so is it with this of Sin it kills thus it has a secret Malignity in it which goes to the Heart Undiscern'd and those which are infected with it they do not easily perceive it to be so It is a sweet kind of Poyson which kills there where it is not suspected nor thought that ever it would do so Secondly Suddenly in a very little time That is still the more horrible and dreadful for men to be surprised unawares and to be taken away in a moment it is that which all men tremble at Now Sin it has this Effect in it it destroys as soon as it is taken or at least does leave that behind it which does infallibly tend to Destruction if it be not the better prevented Thirdly It kills meerly and Irresistably Thus does the Poyson of Asps The Naturalliss and those that write the story of it affirm that there is no Antidote against it The Poyson of it it is so strong that cannot be over come by any Physick And so in some cases is Sin there 's nothing which will Cure it but the Blood of Jesus Christ and there is one Sin which is not Cured by that and therefore justly câ—ll'd a Sin unto Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Joh. 5.10 The Sin against the Holy Ghost which is a Sin of inveterate malice and despite and universal opposition against the Truth which is known and acknowledged even because it is the Truth This is absolutely unpardonable And thus we have seen how the Metaphor holds good in all the parts of it that as Sin is meat to Wicked men in regard of the present seeming sweetness and pleasure which they take in it yet it is also Poyson and Venom in the Conclusion in regard of the bitterness and perniciousness that follows upon it This meat in their Bowels is turned and as the gall of Aspes within them Now the Vse and Improvement of all comes to this First That we take heed of being taken with any sinful way or Course whatsoever from the seeming sweetness and Pleasantness which is in it Do not make that an Argument for thy Sin whosoever thou art because for the present it is sweet unto thee for it is no good Argument neither on thy part nor yet on Sinn it neither shews thee to be better nor yet it to be better for all that not thee for the sweeter it is to thee the more is it a sign of thy naughty Heart which does so far Close and Comply with it as sutable and agreeable to it Not Sin to be better for though at present be sweet to thy mouth yet hereafter it will be turned in thy Bowels and will be as the Gall of Aspes within thee It is good for the to think of Sin now as thou art likely to think of it hereafter when it shall appear in its true Colours unto thee Secondly Do not please thy self neither in the Covering and Concealing of Sin nor in the hiding of it under thy Tongue for though it be hidden and Concealed for the present yet hereafter it shall be more fully discovered when it shall pain the Bowels and wring the Belly and offend the Stomack that is the Conscieuce as at last it will doe then all thy Wickedness will come out and Disclose and manifest it self and thee also together with it Thirdly Do not please thy self neither in thine own Security and presumption upon Sin from the present escape and avoyding of Punishment for it will assuredly come at last and so as thou shalt not be able to avoid it As the Lord there threatens Babylon for
discovery and knowledge of God whom he declares unto us and whom he declares also still with advantage as reconciled in himself for that 's also pertinent to the right knowledge and discovery of him To declare God absolutely considered that has but little contentment in it but to declare him to purpose is to declare him as pacified in his Son in whom he is well pleased And this is that which is here done even by the Son himself which should accordingly engage us in all acknowledgments and thankfulness to him Secondly We learn from hence also to yield all Honour and Service and Worship and Obedience to God that possibly we can who is thus manifested and made known unto us We cannot now plead ignorance for an excuse or defence of our selves for he is now here declared and that also by such a Person as is able to declare him unto us If the Gentiles be so liable to condemnation for not living answerably to that knowledge of God which they have by Nature what shall be their condemnation that improve not that knowledge which they have of him by such special and particular revelation as is imparted to them by Christ Thirdly We see here the excellency of Christianity above all other Arts and Mysteries whatsoever besides in the world wherein we meet with such excellent Points and Truths communicated to us as we have here now before us and those are concerning God himself who herein is made known unto us and whom to know and His Son Jesus Christ is even eternal life it self as himself has told us in Joh. 17.3 If there be any felicity or contentment in Speculation and Knowledge and the like here is that which transcends and carries it above any Art or Science whatsoever And so I have done with the Second General Part of the Text which is the Supply of the Defect premised and so with this whole Verse in the words which I have now handled and finished No man hath seen God at any time The onely begotten Son which is in the bosom of the Father he hath revealed him SERMON XXI JOH 14.6 I am the Way and the Truth and the Life No man cometh unto the Father but by me There is nothing which makes us more willing to part at any time with our Friends upon any journey to be taken by them than first of all to consider That they are likely to come to us again And then to consider that our parting with them for a time makes for our own greater advantage When-as we know whither they go And when-as we know how our selves are to go after them and to them Each of which considerations are propounded by our Blessed Saviour to his Beloved Disciples to satisfy them and comfort them in his own departure from them out of the World and going to his Father as we may see in the beginning of this Chapter I go says he to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also And whither I go ye know and the way ye know Now Thomas one of the Twelve makes a little pause and exception in part to this our Saviour's discourse Lord says he we know not whither thou goest and how should we know the way But our Saviour does sufficiently answer him in this Verse which I have now read unto you by assuring him that himself is not only the Traveller but the way and only means of conveyance to Heaven I am the Way and the Truth and the Life No man cometh c. IN the Text it self there are two General Parts considerable First the Simple Proposition Secondly the Additional Amplification The Proposition that we have in these words I am the Way and the Truth and the Life The Amplification in these No man cometh unto the Father but by me We begin with the First of these Parts viz. The Simple Proposition Wherein we have a description to us of the person of Christ according to a threefold distinct notion of him wherein he is considerable First as the Way Secondly as the Truth And Thirdly as the Life Where every particular word has its particular article prefixt unto it to make it more emphatical We 'll take each of them in that order in which they lye before us in the Text and begin with the First I am the Way This is one thing which is here declared of him and attributed to him We are to take it with respect to what was mentioned in the Verses before where Christ had spoken of his going to Heaven and of the way to that place Now here he signifies that himself is that way Christ is the proper way that leads to eternal Happiness and Salvation And so if we take the words in their conjunction we may interpret them thus He is the Way and the Truth and the Rise that is he is the true way that leads unto life But we will take it rather as it is here rendred distinctly though still with this reference Jesus Christ he is the way to Heaven That 's the Point which we have now before us We have it out of his own mouth who as he tells us is Truth it self and so therefore we may believe it A way in the proper notion of it is that space wherein and whereby one passeth from one place to another And this is Christ to Believers from Earth to Heaven or from a state of misery to happiness c. If we take Heaven for an House so Christ is call'd a Door or entrance into it Joh. 10.7 If we take Heaven for a journeys end so Christ is call'd a way or passage towards it And thus here in this place This he is said to be in the discharge of his threefold Office as a Priest as a Prophet and as a King In each of these respects he is very fitly and properly denominated the way to Heaven First He is so as a Priest by the merit of Death and Passion He did not hereby make way for himself but he made way for us As for Christ himself Heaven was due unto him from the very first moment of his Incarnation by vertue of the Union of the Humane Nature with the Divine but he had need to make way for us and that he did by his Blood Take him consider'd as our Surety and as carrying the guilt of our sins upon his shoulders so he had no way to come to Glory but by suffering And so the Scripture still sets it Thus Heb. 9.12 By his own Blood he entred in once into the holy place having obtained redemption for us Luke 24.26 Ought not Christ to have suffered these things and then to enter into his Glory Phil. 2.8 9. He humbled himself and became obedient to the death of the Cross wherefore God hath highly exalted him c. And again Heb. 2.10 It pleased him c.
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
of light out of darkness c. 2 Cor. 4.6 Again secondly From the power of Satan to God Thus Act. 26.18 We have both these expressions joyned together To open their eyes to turn them from darkness to light and from the power of Satan to God Men before their effectual calling they are under the power and thraldom of Satan and led captive by him at his will whithersoever he pleases But now conversion it is a recovery out of this snare as it is called 2 Tim. 2.26 This it strikes off the Fetters and Bolts and Chains which a sinner was held with as it was with him possest in the Gospel Thirdly From the world to the fellowship of Christ and the Saints 1 Cor. 1.9 By whom ye are called into the fellowship of his son A man by his effectual calling is made member of another Society and Corporation than he was of before and he has a spirit given him answerable to that Society to converse withall a natural man he is unfit for holy communion conversion it does mightily raise him up hereunto Lastly From a state of Hell and Wrath and Death to a state of Life and peace and salvation Thus as we are said in some places of Scripture to be called to grace so in others to be called to glory and such terms as these are as not to be called to uncleanness but unto holiness 1 Thes 4.7 so not to be called to wrath but to obtain salvation 1 Thess 5.9 And again 2 Thes 2.14 He hath called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ These are the terms from whence and to which And this sets forth unto us the excellency and dignity of our calling considered in it self when we are called to be Christians and Believers we do not change for the worse but for the better we are advanced and promoted and set up to a more noble condition than we were in before and accordingly does the Scripture here put such denominations upon it of an high calling Phil. 3.14 Of an holy calling 2 Rom. 1.9 Of an heavenly calling Heb. 3.1 And so much of the parties here spoken of in their personal qualifications Them which are called I come now to them in the second place in their natural qualification both Jews and Greeks this must be taken in connexion with the former and in reference to it the Apostle had in the verse before laid a disparagement upon such of these people as concerning their rejection and ill entertainment of the Gospel affirming it to be to the Jews a stumbling-block and to the Greeks foolishness Now that he might not be here mistaken as condemning these whole Nations at large he here limits and qualifies this censure But unto them which are called both Jews and Greeks c. Before we come to the main point observe here first of all a profitable instruction in general and that in reference to practise which is briefly this That in the laying of censures at any time upon a generality and community of persons whether Nations or Societies of men we must take heed whiles we find fault with some that we do not indefinitely condemn all This was St. Paul's care here whiles he censured Jews and Greeks he would exempt some of them from this censure and so he does also in other places As to the Corinthians when he writes unto them and makes mention of strange kind of sinners Such were some of you 1 Cor. 6.11 He does not say all but some So 1 Cor. 4.18 Now some are puffed up as though I would not come unto you And to the Thessalonians 2 Thes 3.11 We hear that there are some among you which are disorderly c. He restrains and confines his censure to some and so our blessed Saviour to his Hearers There are some of you that believe not John 6.64 And so again more expresly John 13.18 I speak not of you all I know whom I have chosen c. This restriction and limitation is requisite First To prevent discouragement in the condemned that so we may not grieve and trouble the minds of those which are innocent and guiltless When those which are good and holy shall conceive themselves to be wrapt and involved in the same censure with those that are otherwise this is a great discouragement to them and a grieving of their spirits which we should be especially tender of Not break the bruised Reed c. Secondly To prevent scandal in the standers by and that others may not be offended at them for it when those who are strangers to the persons shall hear all at large to be condemned this may be an occasion sometimes to make them think ill of those which are blameless thereby to bescandaliz'd Thirdly To prevent injustice in our selves and that we may not give wrong judgment He that justifies the wicked and he that condemns the just both of them are an abomination to the Lord says Solomon Prov. 17.15 Now this latter we must here take heed of which we fall into by indefinite censure This does therefore meet with the reshness or malice or what you will of many persons in this particular ye shall have some people so to condemn an whole company as that they except and spare none at all in it If some are it may be many of them faulty why in this case condemn all without any exception or limitation They are all so without difference This is the practise of envy and folly In the Ministry fall upon the whole Tribe for the miscarriage of some In the Magistracy upon the whole state-Government because some are amiss in it in any Calling or undertaking whatsoever fly in the face of the whole profession for the fault of some which are irregular in it This is contrary both to Religion and Reason a senseless and a malicious business The Apostle Paul in this present Scripture gives us a better example But with them which are called both Jews and Greeks c. As who should say Though I condemn some and most yet I do not censure all and this may be observed in General But to speak more particularly to the Words To them which are called both Jews and Greeks We see here that God has his Numbers and Lot and Portion more or less in all People and Nations without any difference Jew and Gentile both may be called and so are In Christ Jesus there is neither Jew nor Greek Col. 3.11 That is there is no difference of either as concerning the priviledges of Salvation they have each of them an interest in them This is that which the Apostle Peter takes notice of in his discourse to Cornelius Acts 10.34 Of a truth I perceive that God is no respecter of persons But in every nation he that feareth him and worketh righteousness is accepted of him This may be made good unto us from these considerations First Both Jew and Gentiles they are the subjects
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
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
or matter of conceit but such as has a bottom with it when we become true Christians Christ is formed and framed in us Look as there 's a great deal of difference betwixt a Tympany or Mole or false conception and a true birth so is there likewise a great deal of difference betwixt a meer formal professor and a true believer for the former hath only as it were the picture and shadow of Christ upon him the other hath Christ formed in him So that as Christ sometimes replied upon his Disciples when they took him for a Ghost or Spirit Luk. 24.39 Behold says he my hands and my feet handle me and see for a spirit hath not flesh and bones as ye see me to have Even so may a true Christian say to any one that shall question his condition and take him for a meer image or counterfeit in Religion Behold and see if it be not thus and thus with me He has flesh and bones as it were appearing in him there 's Christ in all his lineaments to be seen upon him and Grace it enters as we may so speak into the substance of him He is in deed and good earnest that which he makes shew of and seems to be We are created in Christ Jesus unto good works as it is in Ephes 2.10 Therefore let us according hereunto examine and search our selves see what truth of Religion there is in us There 's many which have a bare outward profession and title but that is all they have a form of godliness as form is taken for outward appearance but they have not Godliness formed in them as form is taken for the inward substance Grace it is not thoroughly rooted and incorporated into them which is here implied that it ought to be Now as long as it is so with them they cannot be that which they should be whiles Christ is said to be formed hereby is denoted the substantiality of Religion Secondly The enlargement and spreading of it as running all along which I intimated before through the whole man He that is a true Christian he has every part sanctified in him he which has not he is no better than a monster Christ has somewhat of every thing in him eyes and ears and tongue and heart and all The Apostle Paul elsewhere expresses as much unto us Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness Your members servants to uncleanness and to iniquity there 's the old man formed in them and defiling every part of them your members servants to righteousness and holiness there 's the forming of Christ So 1 Thes 5.23 Sanctifie youwholly c. Thirdly Here 's also Activity and Operation Till Christ be formed in you that is till you be animated by Christ as producing the actions of spiritual life in you Whosoever is a true Christian he has Christ living and acting in him more or less and he brings forth answerable fruits unto Christ There 's an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supply of the spirit of Christ Phil. 1.19 which does actuate him and put him forward Religion is an inward business Christ in those which are his members does exert and draw forth Grace in them Lastly Here 's also permanency and inherence whiles Christ is said to be formed in us hereby is signified our constant abode and continuance in him and his in us that as the forms of things they are unseparable and unremovable from the things themselves which they are forms unto so is Christ and the Grace of Christ from the heart of a Christian and he cannot sin with a total Apostasie or falling away from Christ because the feed of God remaineth in him as the Apostle John tells us 1 Joh. 3.9 This is the difference now betwixt true and sound Christians and other men Take a worldly person and he is joined to Christ by common profession as bearing his name upon him but he is not knit and united to Christ by faith Christ has no settlement or foundation in him but for a true believer he is as it were bone of his bone and flesh of his flesh He is incorporated and ingrafted into him and formed in him And because he is so therefore he is sure never to depart or to fall away from him From all which considered by the way it will appear unto us whence all those mistakes proceed which are sometimes in the world concerning the Doctrine of Perseverance and the Saints standing or falling in point of Grace it is from hence that the nature of true Grace and Conversion is not rightly either understood or at least considered and thought upon which if it were it would soon put an end to such-like disputes as these are and of it self determine them to us As long as men shall look upon Religion as a thing meerly taken up it is no wonder that they should conclude a departure and falling away from it but when they shall consider that it is setled and rooted here they will not easily yield to a possibility of losing of it whatever is natural it is constant and permanent in the subjects of it and so it is â—ere with Grace which is as it were a second nature you may as soon separate light from the Sun or heat from the fire or life from the soul as you may do Grace from a Christian heart in which it is wrought and riveted and imprinted and transformed into it Thus you see how many things are at once included in this expression of Christs being formed in us But here it may be further demanded how far forth and in what manner this is done in what respects did the Apostle undestand that Christ should be formed in these Galatians and so consequently in all other Christians To this I answer in two especially First In respect of the Doctrine of Christ that they should be moulded and formed into that And secondly in respect of the Spirit of Christ that they should be also wrought upon and fashioned by that First In respect of Christs Doctrine that they should be moulded and formed into that this is one manner of way in which Christ was to be formed in them For this was that now which they were in a great measure departed from they had forsaken the Doctrine of Christ through the seducement of the false Teachers amongst them and were returned to the Law of Moses which they did expect Justification from Now the Apostle would have them to be formed and reformed in this particular He would have them to be well setled and confirmed in Evangelical Truths and the Doctrine of the Gospel of Christ This was that in the first place which we may here conceive as commended unto them so it concerns us to be in like manner who profess our selves Christians to be well acquainted and instructed and grounded in all the Articles
not to wholesome words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he is proud knowing nothing c. Where wholesome words and the words of our Lord Jesus Christ and the Doctrine which is according to godliness are made to be synonymous to each other and to signifie still one and the same According to the second sense of the phrase so here is the like Censure of all unsoundness and averseness whatsoever from Evangelical Truth more especially The Doctrine of Christ that is that Doctrine which treats of Christ in his nature and person and offices and such as these either of these have one and the same Character fastned upon them and sentence pronounced against them and that is that they have not God Our business at this time will lye chiefly inthe latter of these as I conceive more especially aim'd at and intended by the Apostle and that is the Censure of such persons as do trespass upon the Doctrine of Christ as it is taken specifically for the Doctrine of salvation by Christ And that first of all in the simple denial and rejection of it Whosoever transgresseth i. e. transgresseth this Doctrine and transgresses it so notoriously with a special Emphasis considerable in it as denying or opposing himself to it suchan one hath not God It is not every transgression at large which is here intended as excluding those from having God which are guilty of it for then we were all of us in a very sad and miserable condition there being none of us but have enough ofthis in us and more than we should Our transgressions are multiplied upon us as David speaks But we must take it in reference still to the matter in hand the Doctrine of Christ whosoever transgresses this that contradicts it as the Arabique reads it or that sets against it as the Ethiopick carries it such an one comes under this censure Whosoever either on the one hand think Christ to be needless and superfluous that he might well enough be spared or on the other hand thinks Christ to be imperfect and insufficient that there is not enough in him either of these transgresses the Doctrine of Christ In one word Whosoever they be that do lessen and diminish from Christ as the Mediatour and Saviour of the Church and as the Scripture propounds him to us to be received and entertained by us such as these they have not God He that is not a Christian he is an Atheist and he that isnot a Christian in the true notion and sense of Christianity he is no Christian at all and as the Gospel does exhibit it tous let his name and profession and appearance be what it will be Thus 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father not only because that the Father and the Son are one simple pure and indivisible essence but also because the Father doth not manifest himself to salvation but only by his Son as we shall see more anon Therefore further in Ephes 2.12 The Ephesians at what time they were without Christ at the same time they are said to be without God which two expressions are both joyn'd together there in that place Wherefore remember that ye being in time passed Gentiles c. That at that time ye were without Christ being aliens from the Common wealth of Israel and strungers from the Covenants of promise having no hope and without God in the world without Christ and without God they infer one the other And so now here in the Text He that transgresses the Doctrine of Christ he hath not God This may be said ofhim divers manner of ways First In point of Knowledg they have not the right notion and apprehension and understanding of God The Apostle Paul speaks of some in the Church of Corinth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not the knowledg of God 1 Cor. 15.34 And he speaks this to their shame the same may be said of those which receive not the Doctrine of Christ they have not the knowledg of God neither they are ignorant of God and if they be such as live in places and under means of knowledg it is so with them upon the same terms of sham and disgrace unto them In 1 Thes 4.5 It is made a description of the Heathen which were persons living without Christ The Gentiles that know not God And in 1 Cor. 1.21 it is said That the world by wisdom knew not God It is true indeed some kind of knowledg of God they had even by the light of nature and therefore we read in Rom. 1.19 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which may be known of God as manifest in them for God hath shewn it unto them they knew that there was a God but who this God was they did not know nor in the way of his most considerable and comfortable manifestations of himself There is no true knowledg of God indeed and such as will give satisfaction but as he is revealed in Christ who is the brightness of his glory and the express image of his person as we find him call'd Heb. 1.3 Therefore 2 Cor. 4.6 it is said That God who commandeth the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ In the face of Jesus Christ there we have the knowledg of the glory of God as who otherwise is a light whom none can approach unto therefore he is said to be the Image of the invisible God Col. 1.15 Why of the invisibel God not only as invisible to the eyes of the body which is true of every spirit but likewise to the eyes of the mind it self also out of Christ God without Christ is imperceptible and altogether undiscernable of us we cannot possibly each to any competent knowledg of him There 's no Knowledg of God without Christ nor there 's no Knowledg of God out of Christ no knowledg of God without Christ because it is he that declares him no knowledg of God out of Christ because it is he that resembles him and represents him and exhibits him to us First I say no knowledg of God without Christ because it is he that manifests him Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It i Christ only that gives the kowledg of God Therefore in Matth. 11.27 we find this expression That no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Secondly No knowledg of God neither out of Christ because it is he that represents him As we cannot look upon the Sun directly but in its reflexion so neither can we see God in His Majesty and as considered absolutely in himself but as his Glory shines
that hath one hath both he that hath not Christ he hath not God he that hath Christ he hath Christ and God too both the Father and the Son For this which is now before us it is an account given us of him that abides in Christs Doctrine that is as we have already explain'd it which is a general and thorow-paced Christian both as to matter of judgment and practice such an one hath both the Father and the Son Whiles it is said here of him that he hath them this having may admit of a threefold Interpretation First Hath them in him by way of abode and habitation Secondly Hath them with him by way of society and communion Thirdly Hath them for him by way of assistance and approbation First By way of abode and habitation He hath them in him Every true and sound Christian which keeps close to the Faith of Christ hath God in all the three persons of the Blessed Trinity besides in him Whiles we abide in God's Doctrine God himself abides in us and takes up his habitation in our souls Hence it is that we meet with such expressions as these in Scripture 1 Joh. 3.24 He that keepeth his Commandments dwelleth in God and God in him In Ephes 3.17 That Christ may dwell in your hearts by faith And Ephes 2.22 In whom you also are builded together for an habitation of God through the Spirit And 1 Joh. 4.11 Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God And Joh. 14.23 We will come unto him and make our abode with him This is a very high Honour which God is pleased to cast upon such poor creatures as we are that he whom the Heaven of Heavens cannot contain yet should dwell in such narrow rows as our hearts and yet this is that which he does Christians they are the Temples of the Holy Ghost and they have the Spirit of God dwelling in them He honours them with his gracious Presence What a blessed priviledg is this and how does it serve to comfort them in all other inconveniences of dwelling and abode whatsoever Those who are desolate and solitary and remote and wandring up and down which have no certain dwelling-place as it is said of the Apostles or if they have yet alone and deserted and have no company coming near unto them yet that they have God Himself to dwell with them and in them what a comfortable advantage is this and how much to be prized by them How should those which are true Believers live indeed in the power and efficacy of this present Truth which we have now before us and make the most of it that possibly they can that they have God in them by way of residence and habitation Secondly They have also God with them by way of society and communion A man may reside sometimes in such a place but be in it in the nature of a stranger vouchsafe his Presence but not his Converse This now is not fully so comfortable yea but now further God vouchsafes to his Children this priviledg added to the other the priviledg of communion added to the priviledg of commemoration Thus in Joh. 14.23 If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Well but that 's not all it is said in ver 21. He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Manifest my self unto him How is that that is in all sweet and gracious intercourse of communion with him according to that of Christ again in Rev. 3.20 Behold I stand at the door and knock if any man hear my voice and open unto me I will come in to him and sup with him and he with me There are two things at once in this Scripture First I will come in to him there 's the priviledg of habitation And secondly I will sup with him there 's the priviledg of communion And this as it is exprest mutual and reciprocal I with him delighting in mine own graces which I have bestowed upon him and he with me refresht with my comforts which he receives from me So 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ And again in ver 6 7. If we say that we have fellowship with him and walk in darkness we lye and do not the truth But if we walk in the light as he is in the light we have fellowship one with another That is God with us and we with him there is a sweet and comfortable communion which passes betwixt God and all Believers they cleaving to him by an act of Faith and he imbracing them by an act of Love they by a Sprit of adoption crying to him and he by a Spirit of assurance owning of them There is not so express a fellowship of one friend with another which like Iron sharpening Iron do refresh each others countenances as there is of a gracious heart with God in that communion which it enjoys with him in its Christian course Thirdly He hath God also for him by way of assistance and approbation He that abides in the Doctrine of Christ and owns that he has God answerably standing for him and taking his part he has God to own him and has God to side with him and he has God to assist him and to defend him against all those that are opposite and contrary to him He has God not only as an inhabitant and companion but also as an abettor This is another great matter of consolation to a true believer and to one who is stedfast to Religion and the Principles of it when he may seem to stand alone and by himself and to have few or none to comply with him he shall then have the Father and Son and Holy Ghost too a Trinity of persons to stand by him and for him and this threefold cord is not easily broken whiles we stand for God we shall have God standing for us and upholding us against all that shall oppose us and go about to diminish from us The Lord is on my side says David I will not fear what man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Psal 118.6 7. Now if God be for us who can be against us as the Apostle very well reasons Rom. 8.31 A Christian considered in himself is a very weak and feeble creature Oh but he has an Almighty God to take in with him to defend him and to stand on his side against all assailants whether of me or devils Fear not Paul for I am with thee and none shall set upon thee to hurt the c. Under this head we