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
as to be preferred before the other the more excellent way before the better gifts and so likewise should we upon all occasions do our selves labour for those gifts most which tend most to edification and labour more to edifi◠with our Gifts than to glory and boast of them more to profit and to advance the Church than to promote and set out our selves This is that which we should give our selves to But so much my suffice to have spoken of the first particular in this second general and that is the thing it self which is propounded to wit the more excellent may The second is the Proposition of it That we have in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew it unto you Shew it How did he shew it Two ways as we may conceive more especially First He shewed it in Thesi and Secondly he shewed it in Hypothesi First he shewed it in the Proposition and Secondly He shewed it in the practice in the Rule and in the example He shewed it in his Doctrine and Ministry declaring as much unto them and he shewed it also in his life and conversation as giving them an example of it in himself for his own particular He gave it them in the Rule and he gave it them likewise in the Pattern for the better inforcing of the Rule upon them that so he might be no ways wanting unto them for their instruction and direction herein each of these ways he shewed this way unto them First He shewed it them in his Dictrine and by way of simple proposition he publisht it and declared it unto them and that at large here in this Epistle in the Chapter immediately following he shewed it them by rhetorical inlargements and amplifications Though I should speak with the tongue of men c. And so if we please we may understand that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Text not only as referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the way only but to the shewing of it According as St. Basil of Caesarea seems to carry it in his Epistle Ad Neocaesarienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do in an Hyperbolical manner shew this unto you which he does indeed in the very next words that follow etsi linguis c. Here I might by the way shew you which I have also observed lately elsewhere an use of Rhetorick and Hyperboles in such discourses as these are so it be done in a grave and sober manner without ridiculousness and affectation there is good warrant and authority for it but I shall at this time pass over that The Apostle shewed unto these Corinthians the most excellent way and he shewed it first of all in his Doctrine Here are divers things which from hence I might very pertinently insist upon as First In that the Apostle speaking of Piety and Religion says here Demonstro Vobis we see here that Religion is capable of Demonstration It is such as may be clearly evidenced and demonstrated and made good to those who will not be pee◠vish and refractory and perverse A good and sound Christian he does not go upon conjectures only and meer guessings and doubtings and uncertainties but has firm footing for his treading he is sure and very well perswaded of the way in which he walks and is able to shew it to others If men will mot be peremptory and obstinate there is such an Autopistie and authority in Religion as does command their assent unto it so as they may as well deny a demonstration as they may deny that Here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Alexandrinus speaks Words and Reasons that do compel yieldance to them Again secondly In that the Apostle here speaking of his Preaching and Writing and Ministerial Dispensation says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew it unto you We see here in what kind of way Preaching and Teaching is to be carried namely as the Apostle does also express it in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Demonstration of the spirit and power 1 Cor. 2.4 It is not enough for us simply to propound truths but as near as we ean to evidence them and demonstrate them and make them clear and to deliver them in such a manner as whereby we may convince the gainsayer of the truth of them I shew it unto you Therefore we are here especially to take heed of any thing which may be any hinderance or prejudice hereunto and that is as the Apostle has noted an affectation of the enticing words of mans wisdom This St. Paul in that place before mention'd does oppose to this demonstration of the spirit and in the 17th verse of the first chapter he tells us that it makes the Cross of Christ to be of none effect As too many flourishes about a Letter keep the Letter it self from being discerned or as Chrysostom makes the comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look as fair and beautiful bodies when they are set out with paint and colours they do lose of their native beauty and comeliness so likewise the Word of God when 't is too much tricked up with humane illustrations it loses of that demonstrative power and efficacy which is indeed in it and becomes no more than an ordinary discourse Thirdly Here 's a further Rule likewise for Ministers in order to the matter of their Doctrine and the things themselves which are delivered by them whatever they teach men besides especially to build them up in Grace and to press such points home upon them as do tend to the furthering and promoting of a godly and holy conversation St. Paul would stir up these Corinthians to the coveting of the best gifts they could Oh! but he woule be sure in the mean time not to forget to propound unto them the most excellent way Yet I shew unto you or moreover the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who should say I have not as yet done with you I have somewhat more to say to you than so And thus he shewed it First of all in Thesi in the bare and simple Proposition Secondly He shewed it also in Hypothesi in his own practice and example this we may gather from the next Chapter Though I should speak c. without charity c. Though I should is here as much as I do not and I is not only persona supponens but persona proponens and this is another kind of shewing which does belong to all Ministers else whosoever they be Without which the other shewing will do little or no good at all The Apostle Paul as he was a sound Teacher so he was likewise a Follower of that which himself did teach This is requisite to be thereby to make our Doctrine more effectual and full of success Who will believe our report when we do not believe it our selves As we give just occasion to suspect when we report that which
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
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
These are the several Parts of the Text as they lye before us We begin with the first General viz. The Specification of the Persons The Prudent and the Simple that is indeed The Righteous and the Wicked For these are the Titles which are frequently given them in Scripture not only here but in dives other places where Godly Men are described by Wise Men and Wicked Men are described by Fools It is that which we frequently meet withal but never more than in this Book of the Proverbs I shall not need to make a distinct handling of these two in the Prosecution of the Text but invole one in the other as mutually consequent and dependent For if Godly Men be eminently Wise Men then Wicked Men are consequently Fools who are so far opposite to them And if wicked men be transcendently foolish men then Godly men are consequently wise ones who do so far depart from them and do set themselves in ways against them Now that this is so indeed that the Godly are truly wise and none properly so but they will appear and may be made good unto us in sundry respects not only in that they are so often called so by the mouth of Wisdom it self but likewise if we look upon them in those Qualities and Action and Principles and Properties which do belong unto them Whatsoever is truly considerable as concurring to a wise man the same is to be found in a good Christian and Child of God And so again whatsoever is observable and remarkable in a Fool the same is in a wicked person and such an one as is devoid of Grace Nay to joyn them and put them both together the weakest and simplest Christian is wiser than the wisest and subtillest Worldling Take a Godly man but of low and mean parts as to Natural or Acquisite Qualification and he hath more true Wisdom in him than a Wicked man of the choicest Abilities and Accomplishments either of Art or Nature That this is no empty Flourish but a Truth may be evidenced to us upon these Consideration First A Godly man hath the true Principle of Wisdom in him Wisdom is not a Fit but an Habit and does imply a Spring and Principle for the nourishing of it No this is that which a Godly man hath and none but he What is the right Principle of Wisdom It is a Gracious and Savoury Spirit the Work of Regeneration and the New Creature in us In a word The fear of the Lord that is the beginning of wisdom as it is signified both by David and Solomon This a Godly man hath He hath that Wisdom which is from above as it is called in Jam. 3.17 which is also in other places called The Wisdom of God whereas wicked men have only in them the Wisdom of the Flesh and the Wisdom of the World which is opposite and contrary to God yea indeed to true Wisdom it self Foolish Wisdom being Earthly Sensual Devilish as the same Apostle there speaks of it in the place before alledged Secondly As in regard of his Principles so likewise in regard of his Ends and the Aims which he does propound to him This as much as any thing else has a stroke and influence upon Wisdom what it is that one propounds to one's self Now for this a Godly man carries it above any one else as whose Aims are heavenly and spiritual the Glory of God the Salvation of his own Soul the Good of others These are a Christian's Ends and Proposals which are all very good and warrantable and such as do justifie and approve him for true Wisdom in that which he undertakes Thirdly In regard of the Rule whereby he is led That is a part of a wise man to have good Rules whereby he is squared Now a Christian has here the Word of God which is the perfect Rule of Wisdom This is that which the Apostle mentions to the Philippians Let us walk by the same rule Philip. 3.16 And to the Galatians As many as walk according to this rule Gal. 6.16 Lastly In regard of the Object whereabout he is conversant which is the Gospel the Doctrine of Wisdom We speak wisdom amongst those which are present 1 Cor. 2.7 As Christ himself is The Wisdom of the Father so that Doctrine which treats of him and leads to him is a Dostrine of Wisdom and they themselves wise which are employed and occupyed in it Thus in all these respects is a good Christian the only wise man This then serves to rectifie men's Judgments and Opinions in this particular The World accounts none wise but such as are so in their sense wise to get great Estates to set up themselves to advance their own Lusts to become great in the World wise to circumvent others to do evil Yea but see what is the Opinion of God himself and the Censure which his Word passes upon it Accounting those the wisest indeed that are wise to God that are wise to Salvation that are wise to lay hold on the Eternal Life These are the wise ones indeed whatever contrary Conceit men of the World may have of them The Godly are the only Wise Men and the Wicked are the only Fools and Simplicians that are in the World So much may suffice of the first General which I propounded to be handled in the Text viz. The Persons specified The Prudent and Simple The Second is the different Account which is given of each consisting also of two Parts First the Account of the Prudent that is of the Godly In these words He foreseeth the evil and hideth himself Secondly The Account of the Simple that is of the Wicked In these words They pass on and are punished We begin with the first viz. The Account of the Prudent or Godly Man Which is again layed forth unto us in two Particulars more as the Discoveries of Wisdom in him The one is in point of Judgment and Apprehension He foreseeth the evil as the Antecedent And the other is in point of Practice and Activity as the Consequent And hideth himself First Here is a Godly Man's Wisdom discovered as to his spiritual Judgment and Apprehension and Spirit of Discerning He foreseeth the evil It is a part of Wisdom to do this and such as is in special the property of a good Christian He does not only see the Evil when it is upon him which is that which many do not neither but even then before it comes at him He does not only see it but foresee it This is that which is here commended to us in him And it is not only so here in this place but also because it is so certain a truth it is signified to us likewise in another and that here in this Book Prov. 27.12 We have this Verse repeated again in so many terms which does serve so much the more to certifie and assure us of it So Prov. 14.16 A wise man feareth and departeth from evil but a fool rageth
to come But such Thoughts as these are also to be scattered Let the unrighteous man forsake his thoughts Namely first of all as to matter of Opinion in particular about Sin about Grace about God Secondly As to matter of Contemplation He must forsake his Thoughts here also Take a Natural and Carnal man and where are all his Thoughts What is that which his mind does most run on And is most employed and exercised about Yea even then when it should be best imployed on the Lords day and such times as these Why surely it is all upon the World and the things of the World God is not in all his Thoughts as it is said of him Psal 10.4 Seldom ever thinks of Religion and Eternity and the saving of the Soul But vain and Foolish Thoughts do possess him and take up his mind and dwell with him Now such as these if ever he be right must be left and forsaken by him as in the place before cited Jer. 4.14 Thirdly As to matter of Contrivance and Design He must forsake his Thoughts here also Wicked men as they are full of Vain Meditations so they are commonly full of Sinfull Devices And they are still laying a train for future Wickedness in themselves Making provision for the flesh to fulfill the Lusts thereof and studying to do all the mischief that possible they can They shut their eyes to devise froward things Prov. 16.30 They sleep not except they do mischeif and their sleep is taken away from them except they cause some to fall Prov. 4.16 Now such as these in Conversion are likewise to be forsaken by them When a man comes once to be a Christian he has other plots and designs than he had before which is to honor God in that place wherein he has set him To save his own Soul to save the Soul of others to advance and promote Religion and the Church and Truth of God in the World whereby his other evil designs are disperst and driven away from him that 's the Second thing here required of a wicked man as in reference to his Course to forsake his way So in reference to his mind to forsake his Thoughts And this for the first Branch of the Counsel as it contains in it the Act of Conversion The Second is the Act of Conversion in these words And let him return to the Lord our God This is the nature of true Repentance it is a turning from Sin to God and so it is here exhibited to us There are two things breifly which are here considerable of us in this Expression First The Motion And Secondly The Term of the Motion The Motion that 's Returning The Term of it that 's the Lord our God First For the Motion it self that 's Returning Sin it puts us out of our way It is a Deviation and departing from God And Repentance that reduces us and brings us into our way again which is that which is to be indeavoured by us This is that which does naturally and necessarily follow hereupon That upon discovery of our wandrings and mistakes we should be perswaded to return And there 's two things at once in it First That we go no farther in this present way And Secondly That we enter upon another way and contrary to the former in us First We must go no farther in this in the present evil way that 's imply'd in returning As Paul when he was passing to Damascus with Letters against the Church of Christ his journey was stopt when Christ met him by the way so it must be with every sinner that will repent of his Course of sin he must make no farther progress in it but put a stop to himself True Repentance is wholly inconsistent with any purpose of farther sinning against God But Secondly There must be also a comming back into another way Repentance it does not only put a man to a stand but it sets him in his right way As a man in a Journey that sees himself mistaken he does not only stay in the place where he is and goes no farther on but he comes back all the way he has gone hitherto and sets himself in the right path Even so it is here in these Spiritual Aberrations as Paul upon his Conversion he did not only give over persecuting the Gospel but he falls to the preaching of it and expresses himself actually for it Thus for the Motion it self which is here required of us and that is Returning Now the Second is The Term of the Motion And that we have expressed here unto us two manner of ways First In the Simple Proposition and that is the Lord God Secondly In the Emphatical Reduplication and that is The Lord our God First Take it Simply To the Lord. The Returnings of our Repentance must be to Him I will return and go to my Father says the Prodigal Child And so God himself seems to call for it from us Jer. 4.2 If thou wilt return O Israel saith the Lord return unto me There are many people sometimes who turn out of one false way into another who will not leave their sins or vanities which they have been guilty of but only exchange them They think to reform and to amend extreams by extreams Prodigality by Covetuousness Profaneness by Superstition Oppression by Licentiousness and so of the rest This is not to turn to God but to turn to Satan who from hence makes an advantage of them and before they are aware has his will and ends upon them But Secondly Take it in the Emphatical Reduplication so 't is to the Lord our God This has the force of an Argument with it Our God that is our God whom we have owned and taken for ours our God in Covenant I will return to my former Husband says the Church there in Hos 2.7 So here our God that is so related to us and who has done so much hitherto for us And then also we may take it as spoken upon the Prophets own experience of Gods Goodness c. So much also for the Act of Conversion Let him return to the Lord and to our God And so now I have done with the first General part of the Text which is the Counsel or Precept or invitation which is here made to Repentance and turning to God in both the Branches it it Let the wicked c. The Second is the Promise or Argument to inforce this Counsel and Invitation And that is taken from Gods readiness to the forgiveness of sin upon that Condition which is here again laid down two manner of ways First In the Absolute Proposition And Secondly In the Additional Amplication The Absolute Proposition is in these words And he will have mercy upon him The Additional Amplification is in these And he will abundantly pardon First To speak of the former viz. The Absolute Proposition And he will have mercy upon him And so there is this in it as observable from it
of the Admonition it self saying This is the way walk ye in it Now this in a Suitableness and Correspondency to what went before may be taken three manner of ways and may seem to carry a threefold Impression upon it First As a word of Correction and Reformation in case of Miscarriage This is the way walk ye in it It is very fitly said to those which wander and are out of the way to reduce them and to bring them again into it Secondly As a word of Direction and Instruction in case of Ignorance This is the way walk ye in it It is very properly said to those which are to seek and know not what to betake themselves to nor which way to turn them to shew it and to chalk it out to them Thirdly It is a word of Strengthening and Confirmation in case of Unsettledness This is the way walk ye in it It is very suitably said to those who are doubtful and wavering and uncertain in themselves whether they be right in the way or no to encourage them to persevere and go on in those good Ways which they have made entrance upon All these Emphasis are in this Expression First I say It is a word of Correction and Reformation in case of Miscarriage This is the way walk ye in it It is very fitly said to those which wander and are out of the way to reduce them and to bring them into the way again And to them it is said God doth not only by his Word but by his Spirit admonish them of the evil Courses which they are in and turn them from them That Way which you are in is not that wherein you should walk No it is this and therefore walk ye in it Thus we have it in Ezek. 33.11 Turn ye turn ye from your evil ways for why will ye die O house of Israel The Lord calls upon men dayly to Repentance and Amendment and Reformation of their Lives Not only in the way of his Providence and the things which he does in the World as Grounds and Motives to them for it but likewise in the Work of the Ministry and the stirrings of his Spirit in the heart as enforcing those Occasions upon them This he does as we may conceive especially upon a twofold Consideration First Out of Mercy to them that so by this means he might at last recover them God delight not in the death of a sinner as he hath said and sworn about it It is no pleasure to him that men should sin and live wickedly and damn their Souls He desires rather their Amendment and Salvation And because indeed he does so therefore as a means tending hereunto does he admonish them and check them upon their Miscarriages and Goings astray Secondly In Judgment and Aggravation against them that so hereby he may leave them inexcusable and that they may have nothing to say for themselves that they may not plead they wanted memory that they had no body to rectifie them and set them right He himself does therefore undertake to do it for them They shall hear a word behind them saying this is the way walk ye in it It is a word of Correction and Reformation to them in case of Miscarriage And that is the first Emphasis or Impressions which is upon it wherein we may consider it Secondly It is a word of Direction and Instruction in case of Ignorance This is the way walk ye in it It is very properly said to those which are to seek and know not which way to turn themselves And to them also is it said especially so far forth as they do any thing seek unto him and depend upon him for it Those which desire Direction from God in those Ways which are to be taken by them they shall receive Direction from him The meek will he guide in judgment and the meek will he teach his way Psal 25.9 This is true and may be made good unto us according to a double Explication whether we take it in reference to Civil things and the Affairs of this present Life Or whether we take it in reference to Spirituals and things of a better First Take it in reference to Civil things and the Affairs of this present Life So there are very Gracious Hints which are sometimes given to the Servants of God for their direction in this particular In Businesses of any great Concernment and Moment and Importance to them where they are ignorant and know not what to do it pleases him to advise them This is the way walk ye in it And they may very well satisfie themselves in this respect when it is so with them Though it be that which is not chiefly intended here in the Text yet it is not excluded and therefore we may very seasonably observe it and take notice of it Secondly In reference to Spirituals and the Affairs of a better life Here those that wait upon him shall not want Direction from him but he will advise them and by counselling to them For which purpose they do with a great deal of confidence betake themselves to him as the Prophet David says in sundry places Thus in Psal 25.4 5. Shew me thy ways O Lord and teach me thy paths Lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day So again Psal 86.11 Teach me thy way O Lord I will walk in thy truth make my heart to fear thy name So again Psal 143.8 Cause me to hear thy loving-kindness in the morning for in thee do I put my trust cause me to know the way wherein I should walk for I lift up my soul unto thee Now in answer to such Prayers and Requests as these are does the Lord accordingly very graciously instruct them and give direction to them And they shall hear a word behind them saying this is the way walk ye in it That is Secondly A word of Direction and Instruction in case of Ignorance Thirdly It is a word of Confirmation in case of Unsettledness This is the way walk ye in it It is spoken very suitable to those which are somewhat doubtful whether they be in the way or no by way of Encouragement God will Graciously provide for the Settlement and Constancy and Perseverance of his People that they may not depart of start aside from him And this is another kind of Word which is as useful and necessary as the other We have not more need to be diverted from those ways which are evil and to be directed to those which are good then when we are in good wayes already to be settled and confirm'd in them that we do not forsake and leave them This is that which is in this Supplication Least that which is lame be not turned out of the way but that it rather be healed as it is in Heb. 12.13 There 's hardly any can be in a good way but as soon as ever they
Lord Behold I am against thee and will draw forth my sword out of his sheath and will cut off from thee the righteous and the wicked These times in which we now live are times of War and rumors of War which does abound and prevail in them in which respect a Text of War will not be unfit or unsuitable to us Especially of such a War which if it be duly and rightly considered is the cause and occasion of all other Wars besides which is that of God himself the Lord of Hosts with the Sons of men And this is that which we have propounded unto us here in this Scripture God's controversy with the people of Israel and the publishing and declaring of it to them by the Prophet Ezekiel who in these two Verses which I have read is first of all qualified and prepared for the delivery of such a message as this and then has the message it self committed unto him to be published by him The first in the second Verse and the second in the third of this Chapter Our business at this present time will be only with the first The Prophet Ezekiel 's preparation to his Emhassage in this second Verse which I have now read Son of man c. IN this present Verse before us we have two General Parts considerable of us First the Prophet's Compellation or Title which is given unto him Secondly the Prophet's Injunction or Command which is laid upon him His Compellation that ye have in these words Son of man His Injunction that ye have in these Set thy face c. We begin in order with the First viz. His Compellation Son of man There are but two persons in Scripture which have eminently this name put upon them of the Son of man The one is our Blessed Saviour in the new Testament and the other is this Prophet Ezekiel here in the old For our Saviour it is the name put upon him in sundry places I shall not need to instance in any particulars they are so frequent in every page of the Gospel and it was not without very good reason namely as hereby to discover the truth of his humanity to us that amongst those many miracles and wonderful works which were wrought by him from whence he did appear to be God he might have somewhat also fasten'd upon him declaring him likewise to be man Besides as suitable to his present state of abasement and humiliation and future passion that he might be looked upon according to that view wherein he tender'd himself to the world and that those which were about him might be prepared for what should happen unto him he thought it fitting thus to be call'd In the mean time likewise encouraging them upon these terms to close with him as who having taken their nature upon him was not now asham'd to call them Brethren This for our Blessed Saviour But now as for the Prophet Ezekiel why this name should be put upon him this is a thing further considerable especially why upon him rather than upon any other of the Prophets besides as we do indeed find it to be the Prophet Daniel only excepted who once and no more but once is distinguished by this compellation Dan. 8.17 Vnderstand O Son of man It is the general sense of Divines that it was for this reason especially namely to humble him in the midst of those many divine visions and revelations which he was partaker of That though in regard of his work and employment he was a companion of Angels yet for his condition he was numbred amongst Men And so in that respect had a double disparagement upon him which serve to abase him both of mortality and sinfulness Of mortality Son of man that is one who is subject to death as well as others The Prophets and Apostles and all other Ministers of the Church they have this treasure in earthen vessels Again of sinfulness Son of man that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said of the Prophet Elias A man subject to like passions and infirmities with other men Look as the Apostle Paul when he had been caught up into the third Heaven and heard such words as it was not possible for a man to utter he was buffeted with the messenger of Satan thereby to debase him and had a thorn in the flesh sent him thereby to keep him from being exalted with the abundance of the revelations Even so was it likewise here with the Prophet Ezekiel in this his present employ which that he might consider what he was in the midst of this great favour which God did now vouchsafe unto him in being made partaker of these heavenly apparitions he is qualified by this Title which is given him Son of man But we may add also another reason here in this place and in reference to the present occasion and matter in hand for the giving of it and that was not only to breed in him an humble spirit but likewise a pitiful and compassionate The business which he was now employ'd in and the message which he was now sent about it was a matter of judgment and terror it was a threatening and foretelling of God's wrath and indignation against his people Now this it did require some bowels and tenderness in him that he should do it and therefore Son of man was a very fit and proper compellation that so being a man himself he might the more commiserate the rest of his brethren Remember those which are in bonds as bound with them and those that are in adversity as being your selves in the body It is the Apostle's counsel to the Hebrews Heb. 13.3 Those who are themselves in the body have cause to tender others in adversity as being in that respect subject to the same afflictions and calamities themselves Therefore it is said of Christ that in all things it behov'd him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God c. And so Ezekiel is here admonish'd of his humane condition that so he might with the more tenderness of affection denounce God's judgments against men as himself was that he might not too insultingly triumph over them but carry himself with meekness and lenity towards them as being one in the same nature with them And so now I have done with the First General Part of the Text viz. the Prophet's Title or Compellation Son of man The Second is the Prophet's Injunction or Command which is laid upon him and that is how to carry himself in the denunciations of God's judgments against his people This is exprest and laid forth in three clauses First To set his face towards Jerusalem Secondly To drop his word towards the holy places Thirdly To prophecy against the land of Israel Where ye have a full and perfect enumeration of all kind of places and conditions and persons as the objects of Divine wrath and vengeance which is threatned
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
our hearts does thereby bring us to Glory and make us partakers of his heavenly Kingdom And so they are all upon the point one and the same and accordingly have the name of one thing put here upon them As the several links of a chain make up but one chain even so is it here in this particular But Secondly How is this alone said to be needful We know that there are many other things that we have need of besides this We know that we have need of food and rayment and employment and things conducing to these as our Saviour tells his Disciples in another place Your heavenly Father knoweth that ye have need of all these things as it is in Matth. 6.32 How then do we confine it to Religion as if nothing were needful but only that To this again we answer That our Saviour here intends his speech of an absolute necessity other things are necessary in their place as conducing to such and such ends but nothing is simply indispensibly necessary but this It is the only that is the chiefly needful the words being thus explain'd we come now to the truth it self which is exhibited to us in them and that 's this That the main and principal business which it concerns every one to look after whiles they live here in the world is to endeavour God's Glory in the salvation of their own souls Or if ye will more briefly thus That Religion is the one thing which is needful This is abundantly confirm'd unto us out of divers other places of Scripture Thus Eccl. 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man It is Col Adham as the words run in the Text the whole duty and the whole dignity and the whole happiness of any man whatsoever So Matth. 6.33 Seek ye first the Kingdom of God and his righteousness and all other things shall be added unto you And Joh. 6.27 Labour not for the meat that perisheth but for the meat endureth to everlasting life c. In Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding By Wisdom there he means Grace and the knowledg of the Holy as it is call'd Prov. 30.3 Isa 55.1 2. Ho every one that thirsteth come unto the waters c. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Hearken unto me and eat ye that which is good It is the voice and invitation of Christ calling men to look after their souls and the means which tends to the salvation of them This it may be further amplified and confirmed from these following Illustrations First This is that which is most noble and excellent in its own nature that is mainly and principally to be regarded and look'd after by us which of all other things is most noble and excellent consider'd in it self Now this is the present business in hand whereof we now speak There 's no such sweet and blessed condition as the state of God's children who are indued with Grace in this life and who are perfected with Glory in another It is that which does indeed excel all the comforts and contentments of this World they are nothing in comparison with it There 's an emptiness and a defectiveness in them and such as will be unable to satisfy at another day whereas this it makes a man fully and compleatly happy And on the other side without this a man is for ever wretched and miserable That is certainly and undoubtedly the main thing to be minded without which a man can least subsist Now this is this one thing in the Text. It can be least spared of all other things besides Honours and profits and pleasures and such things as these men in some sense may be able to spare them and they may do well enough without them But Grace it is such a thing as we cannot spare and to purpose be without it so essential is it to true happiness Secondly It is of the greatest influence and extent and usefulness to us it is that which we have occasion for in the whole course and compass of our lives and we cannot properly do any thing without it Grace it is a general and universal qualification it fits a man for every state and condition which he is subject unto for want and for abundance for prosperity and for adversity for life and for death It manages all Callings and all Providences and all Affairs whatsoever they be And a man cannot carry himself in them so decently and as becomes him that wants it That man that neglects his soul there 's nothing else which can be well minded by him Thirdly It is of the greatest continuance and duration All that men look after in the world it lasts no longer than the world it self when that is but once at an end there 's an end of all those things which are pursued in it But now this one thing which is here spoken of it lasts to eternity And so the Scripture expresses it self about it an enduring substance an inheritance that fades not away a well of water springing up unto everlasting life and such phrases as these Hence it is said also in the close of the verse that this good part which Mary had chosen it should never be taken away from her It is eternal both in regard of the enjoyment and in regard of the consequent in regard of the thing it self and of the fruit and reward of it which abides and continues for ever Grace it will stand us in stead as long as we have any being which nothing else will do besides Fourthly and lastly This is also the main purpose for which every man was sent into the world therefore it is mainly to be regarded and looked after by him Every wise man looks after his end and that scope whereunto he is ordain'd to be most of all fitted for that Now what 's the end of our coming into the world it's all and only for this one thing We came not into the world only to be in the world to eat and to drink and to sleep and to take our pleasure to live a natural or a secular life and there 's an end But we come into this world as an opportunity to prepare for a better We come into the world to be useful and profitable in it to employ our talents and to improve our mercies and to serve our generations to do all that possibly we can for the Glory of God and the good of others and the advancement of Religion to get a stock of Grace and Holiness to work out our own Salvation to lay up in store to our selves a good foundation against the time to come laying hold on eternal life As our Blessed Saviour says of himself To this end was I born and for this cause came I into the
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.
this that we should Preach of no other subject but only of the death of Christ for there are many other points besides which it is necessary for a Minister to speak of and for a Christian likewise to hear of But when we are commanded to Preach Christ crucified and to make this the object of our Ministry there are these things included and involved in this expression as to be understood by us First For the matter of our Preaching as I have already shewn that we are to preach this principally and to make people sensible of this point more especially above any other because the hinge of the Gospel turns upon this point and we are Ministers of the Gospel therefore to beat more upon this than any other Secondly For the order of our Preaching to do all in reference to this then we preach Christ crucified not only when we discourse of this Argument for the particular subject of it but likewise when we preach of such points as are introductive and preparatory hereunto or which are superstructed and founded hereupon When we shew men their own corruption by nature and the necessity which they have of a Saviour And when we teach men to live holy lives and to be crucified in their affections and lusts then we preach Christ crucified as well as when we discourse of the thing Thirdly For the manner of our Preaching we then Preach Christ crucified when we Preach Christ and the Doctrine of Christ in a grave and sober fashion this is clear by the opposition which the Apostle Paul himself there sets 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of humane speech I came not with excellency of speech or of wisdom declaring unto you the testimony of God For I de termined not to know any thing among you save Jesus Christ and him crucified As who should say the one would not consist with the other They that profess themselves to be Preachers of Christ crucified they should abstain from all kind of looseness and affectation and flanting in their Preaching as a manner which does not agree with the matter Suppose now that any one were to paint a dying or crucified man would he paint him in a garment of colours or in a garment of black surely in the most grave and solemn attire that could be even so it should be likewise with us whiles we Preach Christ crucified we should endeavour to set him out after a crucified manner not in the wisdom of words lest we make the Cross of Christ of none effect but in the evidence and demonstration of the Spirit which may have conviction and power with it And thus we see what it is to preach Christ crucified Again further Here 's that which may satisfie Ministers as for those things which oftentimes they are subject unto and that scorn and ignominy which is many times cast upon them it is but futable to the Doctrine it self which they teach namely Christ crucified and therefore it should satisfie them in it and make them more willing to endure and to bear with them whiles they Preach Christ crucified to be content to be crucified and to meet with the same entertainment which he did in the world The Disciple is not above his Master nor the servant above his Lord. Besides The Doctrine it self is odious A stumbling-block to the Jews and foolishness to the Gentiles as we shall hear God willing hereafter And therefore they must be needs odious that bring it and so for the most part they are as the Apostle professes of himself 1 Cor. 4.9 c. But then secondly Here 's somewhat not only for Ministers but people and not only for Preachers but hearers as first to teach them what Points and Doctrines they should chiefly affect and look afer We live in such an age at this present as tha the wholsome and savoury points of Religion are of no esteem with us but we loath them and are weary of them but we must have every day some new-nothing to be brought unto us we do not like this Doctrine of Christ crucified but must have somewhat else given us for our lusts as the Israelites for their bodily food Now here we are better instructed in this present passage of the Apostle wherein he tells us That he preached Christ crucified That which is the main object of the Ministers Preaching is the main of our hearing also And therefore let us take heed of this same itch which is abroad in the world in this kind I hope I shall not need to say much here in this place to this purpose but only this in a word First This is a cause why many people are so formal in Religion and have so little of the power of Godliness in them because they look rather after notions and speculations than solid Truths Their strength is according to their sustenance Secondly This is the cause of so many Errors and false Doctrines amongst us men first turn their ears from the truth and then are turned unto fables as it is in 2 Tim. 4.3 4. Thirdly This is the cause of so much strife and division amongst us because every one stands more for the devices of their own brains than they do for the Truths of Christ Now there 's this Use which may be made of this Point to all Christians namely that seeing Christ crucified is the chief Argument of a Ministers Preaching it should be also accordingly the chief rule of a Christians practice The Preaching of Christ crucified should teach us to be crucified with Christ that so the labours of the Ministers may be digested into our lives When we preach Christ crucified it is not only by way of narration to tell you that such a thing is done but it is rather by way of information to perswade and work upon you for living answerably hereunto And 't is not only to work upon mens fancies and to stir their passion a little for a while in a Frier-like manner but to mollifie and soften their hearts and to bring their spirits into a temper suitable hereunto This Doctrine of Christ crucified it should crucifie us more to sin to the world and to our own selves as we shall have occasion hereafter to show And as this Point should always take with us so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of The Sacrament of the Lords Supper it was instituted in remembrance of Christs death and to assure us of the great love of Christ to us in this particular This is not only to be thought of us at the very instant and time of receiving but upon all occasions all the days of our life which we are to regulate and to frame hereunto And so I have done with the Apostles Doctrine it self Christ crucified How farther this
Reprobates for we can do nothing against the Truth but for the Truth IN these words We can do nothing but for the Truth As they are words which have a respect to the end so there is a double end which seems to be intended in them there 's finis operis and finis operantis both and so we must here take it The end both of the work and worker Truth and the edification of Gods People it was the end of the Ministry it self in its own institution and it was the end likewise of the Apostle in his discharge and execution of his Ministry he had an arm and eye to those gracious ends and purposes whereunto his Ministry and Apostleship looked in the nature of it These two they are two things and are sometimes separated one from the other there are many which the office they sustain and the Ministry wherein they are imployed that 's not against but for the truth in the nature of them but they have other kinds of ends themselves in their exercise and discharge of them Now this is that which we must be careful and mindful of whoever he be that 's a Minister or imployed in any publick service he should labour to have affections answerable to the nature of the place which he sustains or the duty which is undertaken by him even to have such ends in undertaking of it as the thing it self in its own nature respects otherwise we may do nothing against the Truth and yet do nothing for it nay we may do much for it in regard of our managing of it yea may fulfil our lusts at the same time when we perform our duties The Apostle Paul did not here who in the words here before us expresses not only to us the blessed end of his Ministry but also the gracious frame of his spirit in the exercise of it We can do nothing against the truth but for the truth There are two Motives or Reasons especially which do make for our activity for Truth the one is because it needs it and the other is because it deserves it The Text is nothing else but an account of the Apostles integrity and faithfulness in the discharge of his Ministry And it is here propounded to us two manner of ways which may serve to make up to us the two parts of the Text. First In the Negative how it is not in these words We can do nothing against the truth And secondly In the Affirmative how it is but for the truth c. We begin with the former viz. The Negative Proposition We can do nothing against the truth He speaks it of himself together with the rest of the Apostles but it is true both of all other Ministers and Christians besides it is the same case and condition which they are in they can do nothing c. Now this it may admit of a various interpretation according to the several force of the words First We cannot i. e. we may not there 's a restraint of Command Seconly We cannot i. e. we will not it is a restraint of principles Thirdly We cannot i. e. we shall not it is a restraint of Power First We cannot i. e. we may not it is a restraint of command or prohibition from God himself A Christians may-not and his cannot are all one id potest quod jure potest that which is unlawful it 's impossible to a gracious heart And so this among other things of resisting and acting against the Truth it is that which he cannot do because he is forbidden to do it and so he is God allows no man in this and least of all those who by special service draw near unto him to do any thing which may prejudice Religion or the Doctrine which is according to Godliness in any respect it is that which may not be done And the reason of it is this because Truth it is a piece of God himself it is his own natural and genuine off-spring so that to do any thing against that is consequently to do somewhat against him which is that which he cannot approve of as even Gamaliel himself said of it Act. 5.39 If it be of God ye cannot overthrow it lest happily ye be found even to fight against God God he is the first Truth and so all Truth it issues from him and is dependent upon him Therefore let none take liberty to themselves in it as too many are apt to do who make nothing of Truth nor of injuring and opposing of it think they may do with it as they please without controle no they may not do so God takes a special care of his Truth above any thing else and would have us to take care of it likewise that we do nothing offensive to it we cannot do any thing against the Truth that is we may not there 's a restraint of command Secondly We cannot i. e. we will not there 's a restraint of principles it is against the frame and temper and disposition and constitution of a Christian to do any thing against the Truth We cannot do it i. e. and be what we are or what we profess and pretend our selves to be Christians considered as Christians under that notion and reduplication are uncapable of opposing the truth it is altogether incompatible to them and inconsistent with their Christian Condition And that in sundry particulars wherein it may be laid open to us As first from the clearness of their judgments and that fulness of conviction in their undershandings there is a restraint upon them from thence The reason why many oppose Truth it is because they are ignorant of it and know not what it is They speak evil of those things which they understand not 2 Pet. 2.12 But those which do know the Truth they are much ingaged for it As Paul whiles he was in a state of ignorance he was then in a state of opposition But when it pleased God to reveal his Son in him then it was otherwise with him This now is the case of true Believers and the Servants of God The eyes of their understanding are opened and they are inlightned by the spirit of God 1 Cor. 2.10 c. Therefore if they should go against the Truth they should contradict their own light which they cannot so well do Light it has a restraining power with it and does keep men from many strange practices which they would otherwise fall into Secondly As from the clearness of their judgments so also from the Holiness of their hearts and that gracious savour and tincture in their affections this is another thing that keeps them in There are many who have pretty good judgments and their understandings are indifferently well enlightened and yet they are never a whit the freer from opposing the Truth because they have rotten and corrupt hearts and their spirits are unsound in them from whence they detain the Truth in unrighteousness and extinguish that light which is in them But
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
but are helpers of your joy Dominion over your Faith What 's that that is Power over your consciences and authority to require any thing of you to be entertained by you as matter of Faith upon our own account This is that we have not it is beyond the limits and extent of our office we cannot do it much less therefore can any one else If there were ever any in all the world which might challenge this priviledg to themselves there were none which had more reason to do it than St. Paul and his fellow-Apostles But we see here how they disclaim both in one place and another and look upon it as more than they could do God had committed no such power or authority unto them And so secondly as for matter of Doctrine so for matter of Censure likewise The Ministerial Authority is bounded and limited here likewise even to Justice and Equity and Truth and Edification against which itis lawful for them to do nothing even in this neither That Power which is in the Church and the Ministers of it for the restraining and curbing of offenders it is not a wild loose and arbitrary business to be carried on by will and pleasure and lust but it is a thing which is to be regulated by reason and wisdom and respect had to the good and benefit of the persons themselves to whom it is administred This may therefore First of all serve as a good discovery of the Truth of any Ministry and the Authority of it whatsoever it be If it be such as is of God and be truly given of him then consider how far forth it keeps close to this present rule which we have now before us Whether as to matter of Doctrine it be the Ministry only of Truth or whether as to matter of censure it be the dispensation only of Righteousness and Christian benefit and Edification if it be not it is no such Power as is derived from God and bestowed upon the true Ministers of Christ And here the Papists among some others especially do fall most sadly under this censure They talk very much of their Authority and the Power committed unto them whichthey would make to be little less than Apostolical both for Doctrine and Discipline But what is the end whereunto it is carried And what is the manner wherein it is dispenst This were well to be inquired into by them Where they will find that it is very far short of this rule of the Apostle here before us They have great words sometimes in their mouths usurping the words of Christ to his Apostles and of the Apostles to those who were under them He that heareth you heareth me and he that despiseth you despiseth me c. Luk. 10.16 And again Obey them thathave the rule over you c. Heb. 13.8 And in the mean time under this pretence exercise all kind of tyranny over the souls of Gods People being not for the Truth but against it and profest and sworn Enemies to it and to the professors of it What with their Doctrine of implicit faith and blind obedience which they require and exact from those whom they have inthral'd unto them there is little remainder or footsteps of the true Power and Authority of Christs Apostles abiding amongst them but are hereby very much discarded and excluded from it Secondly Here is that also which may serve to draw and perswade mens minds to yield and submit themselves to the true Ordinance of God in the right exercise and administration of it We see what good ground there is for submitting to the Ministry of Christ and closing with it Forasmuch as in the true nature of it considered in it self and according to Gods own institution however sometimes it may be abased and perverted by men it is for edification and not for destruction not for mens hurt or prejudice but their advantage as the Apostle would here insinuate to these Corinthians for their greater encouragement and to perswade them to yield hereunto that ye may not says he be frighted at it it is not our own interest but yours not ours who dispense it it 's no great matter what becomes of us as whether we should appear approved or no but rather yours towards whom it is dispenst that ye should do that which is honest though we be as reprobate For we can do nothing against the Truth but for the Truth that 's the first limitation of this Power Limitatio potestatis of the power as considered abstractly in the office and Ministry it self The second is Limitatio potentiae of the power considered concretely in reference to himself and fellow-Ministers who were now the subjects of this Power and Authority as at this time residing in them And so these words we cannot are to be taken not only de jure but de facto as we have no authority to the contrary so neither have we any disposition we are otherwise minded and principled in our selves This notion of the words hath been already in part toucht upon by us in the general handling of them But here further it may be taken notice of by us as to this particular restriction and application an so there is this in it That good and faithful Ministers they can allow themselves no further in any exercise of their Ministerial Authority whether of Doctrine or censure than as may consist with the good of Gos people and Religion and Christianity it self this is likewise in this expression We can do nothing against the truth but for the truth This is that which the Apostle expresses sometimes in other places as 2 Cor. 12.19 We speak before God in Christ but we do all things dearly beloved for your edifying So 1 Thes 2.6 7 c. Nor of men sought we glory neither of you nor yetof others when we might have been burthensome as the Apostles of Christ or used authority but we were gentle among you even as a nurse cherisheth her children And so 1 Cor. 9.12 Nevertheless we have not used this power but suffer all things lest we should hinder the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should put any obstruction to it This is that which is the great care and business of the faithful servants of Christ and which has a command upon them And this is a very good pattern and example to us to be followed by us We see here also what we should be careful of for our particulars What should move us and act us in our Ministry and what should curb and restrain us where any thing may further and promote the good of the Church and the success of the Gospel and be for the Truth there we should follow it an prosecute it all we can Again on the other side whatever may prove to the contrary and be an hinderance and impediment thereunto that we should be shy and wary of we should not stretch our selves beyond our measure and rule and line in
think to escape neither And therefore ye may again take notice of it that it is not only said Besides what we have Preached but what ye have received The receiver is as bad as the thief in this particular And as it is a cursed thing to scatter Error so it is as cursed a thing to take it up and carry it home and keep it by us or nourish it with us which therefore we should now all be perswaded in the fear of God to avoid and shun what we can It is a Caution and Admonition which is not needless to us or superfluous but very necessary and seasonable especially in these days wherein we live wherein so many and never more Errors abounded than now there do to take heed and look to our selves that we be not seduced and led away with them especially in those points which are of so great concernment to us The Authority of the Scriptures The Corruption of Nature The necessity of Regeneration The freeness of Gods Grace in Conversion The Perseverance of the Saints and the like Points which have again and again been inculcated to us and from time to time through several hands delivered unto us which therefore it concerns us to hold and keep our selves to as much as we can Especially you of this City that I may bring it a little nearer to you it behoves you especially above all other places of the Nation to be mindful of this Admonition as those who have been made partakers of the Truth in a more large and ample manner than any other else besides you cannot pretend the want of Preachers as having had more in this kind than any other City in the world not only us but Angels from Heaven as I may so express it which have come to you from all quarters and dispenst the Gospel unto you in the clearness and pureness of it yea and you have received it too which is somewhat more that is welcom'd it and imbraced it and given entertainment to it and exprest your affections to those who have been the Ministers of it both in former times and of late For which cause there are great ingagements upon you to stick close unto it and not to suffer your selves by any means to be taken off from it but earnestly to contend for that faith which hath been once delivered unto you It is a dangerous thing movere terminos to remove the bounds whether in civil affairs or in spiritual but in spiritual especially Here the Apostles rule elsewhere is seasonable for us To hold fast the form of sound words c. to keep that good thing which is committed unto us and to stand fast inone spirit with one mind and to strive together for the faith of the Gospel Gregory Nazianzene tells us of Constantine that when he drew near to his end of the three things which troubled his spirit this was one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had made an innovation in Religion and the Doctrine of Christ The same will likewise any other which shall in like manner be guilty of it when they come duly to reflect upon it Let us for our parts be careful to maintain the Truth which for a recompence will maintain us and let us take heed of all such Doctrines and ways which are opposite and contrary hereunto Especially which now in these days do so much prevail and take place amongst us Socinianism Pelagianism Antinomianism Libertinism and the like And especially which is fittest to take in all the rest into it Popery and the abominations of Rome Le ts us take heed of that we may perhaps be secure in this matter and think we are now least in danger of this of all others but we are not for all that and our danger is the greater for our security the mystery of iniquity works and works now and all other Errors besides they do but usher and lead on to this and make way for it if we be not the more wary and watchful over our selves The Devil knows how to go backward that he may fetch the greater leap and have us at the long run and it is wisdom for us not to be ignorant of his devices This being the great design and project which he does now lay to himself for the undermining of poor souls I shall for this purpose and all other but refer you to what hath been formerly delivered unto you which you have heard and learnt and received and had confirmed amongst you from the mouths and pens of your forefathers and Blood of the Martyrs and conclude here as I began in the words of the Apostle Paul in this present Text Though we or an Angel from Heaven preach any other Gospel to you than what we have preached unto you let him be accursed As we said before so c. SERMON XXXVII Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not known that the Goodness of God leadeth thee to repentance It is a part of the Corruption of Nature and of the misery of Man through his fall to make his remedy to be his poyson and that which should be the greatest restraint and prohibition to him from sin to make it the greatest argument and enconragement to him for it namely the grace and goodness and patience and long-suffering of God This is that which the Apostle Paul does in a special manner meet withal and fall upon in this present Scripture where having in the foregoing Chapter inveighed agains the sins of the Gentiles and the compliance of others with them occasionally from Gods goodness to them doeshere in this particular Text which we have now before us set himself with a great deal of vehemency against this distemper and as it were taking them out man by man does expostulate it and reason it with them in the former part of this present Chapter for divers and sundry verses together Our business at present is with the fourth verse of it which is more full and close than all the rest Despisest thou the riches of his goodness and forbearance and long-suffering c. IN the Text it self there are two General Parts considerable First The simple Expostulation And secondly The aggravating Amplification The simple Expostulation that ye have in these words Despisest thou the riches of his goodness c. The aggravating Amplification in those Not knowing c. We begin with the former viz. The simple Expostulation Despisest thou c. Wherein again we have three Particulars more First The carriage and behaviour of God towards wicked and worldly men and that is much patience and indulgence and kindness to them The riches of c. Secondly The miscarriage and unanswerable returns of wicked men back again to God and that is in much frowardness and perversness and contempt they despise this his Goodness to them Thirdly The accountableness in which they stand to God for this miscarriage of theirs Doest thou despise
he walked 1 John 2.6 And how was that why according to the Spirit the Spirit of Holiness which was in him and acted him all his whole life If it be objected that David and Peter and other of the Servants of God have sometimes turned aside to these lusts First I answer that in the strict sense they did not fulfil them which is with delight and perseverance in them without repentance Secondly That so far forth as they did any way fulfil their lusts so far forth they did decline walking after the spirit but walk c. Again Yet further We may take these words not only simply and emphatically but if we will also exclusively walking in the spirit it does prevent and restrain the fulfilling of the lusts of the flesh and upon the point nothing else but that at least so effectually and powerfully as that does There 's nothing which doe so infallibly civilize men as Grace and true Religion and the Spirit of God and the Power of Godliness This is the best means of Mortification that is in the world there are other means which are also happily used now and then as good company and fear of punishment and avoiding of occasions and the like But there 's nothing like this the living in the exercise of Religion This it makes sure work and sets our lusts at the greatest distance from us that possibly may be the best remedy against sin is duty and the best help against lust is grace every sin of commission it has commonly a sin of omission going along with it or rather going before it as the ground and occasion of it whereupon it is laid If we were but more in doing what we should do we should be less in doing what we should not therefore walk in the spirit if ever ye desire to be kept from fulfilling of the lusts of the flesh And in the spirit again in the highest and sublimest notion of it the spirit not in the natural or moral Consideration of it only the spirit of that 's his reason or ingenuity and good nature and the like though that be not excluded neither but in the spirit especially and actually in the supernatural Consideration of it The spirit of a man that 's his grace and his spirit indued with a principle coming from above it is not parts that will keep men from lusts but gracious and holy affections it is not reason but reason sanctified which will here serve the turn abstract it from this and it is too weak and feeble a Principle for such a business as this we now speak of We shall find by certain observation that men of the highest reason have been sometimes of the strongest passion and none have been worse for their Morals than those which have been most eminent and admired for their Intellectuals This I add that we may rightly understand it what spirit and in what sense it is spoken of here in this place when we are required to walk in it that we may not fulfil the lusts of the flesh And so now I have done with the first General Part of the Text which I propounded in order to be considered and that is the Doctrine or matter it self which is here delivered and propounded unto us Walk c. The second which we find to be the first in the method of the Text is the Preface or Introduction to this Doctrine and that we have in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then I say This is as it were the dore in the Text and that which makes entrance into it This is such an Introduction as we oftentimes meet withal in Scripture and where we meet with it it is commonly with some special force and impression upon it Here in this present Text we may look upon it as carrying a fourfold Emphasis in it First As a word of Authority I say it that is I charge it upon you and require you to observe what I say I say it by special warrant and command mand from God himself and therefore know what I say it is not hoc dico ego non Dominus this I say and not the Lord as it was sometimes in another place 1 Cor. 7.12 But hoc dico ego quia dominus this I say because the Lord he has said it and I say it from him A Minister whiles he speaks from God he may speak boldly that which he speaks without difficulty or hesitation As Paul to Philemon I may be bold in Christ to enjoyn thee that which is convenient Philem. ver 8. When we speak purely from our selves according to the dictates of our own fancies or passions or the like here our speech may be well intercepted and hindred in us but we speak by direction from God here I say his Authority And especially may this confidence and boldness further be used when-as the things which we speak have some footing and foundation in the hearts of those whom we speak to It is great matter of confidence to a Preacher when he has the soul and conscience of the hearer bearing witness to that which he says and can say as the Apostle also does in another place concerning his Epistles We write no other things than what you read or acknowledge and I trust ye shall acknowledg even to the end in 2 Cor. 1.13 And again chap. 4.2 By the manifestation of the truth commending our selves to every mans conscience in the sight of God And again chap. 5. ver 11. We are manifest to God and I trust also are made manifest in your consciences Thus was St. Paul also here in the matter of this present Text and therefore says I say that is boldly as a word of Authority and Command And so 't is a word of Constancy I say it again and again and therefore confidently Prov. 21.28 He that heareth speaketh constantly that is he that is sure Secondly I say it is a word of experience I say it sensibly and I say it feelingly and I say it upon mine own knowledge as finding the power and efficacy of this Truth upon mine own heart from whence I may so much the more fully and freely commend it to you Thus did St. Paul say it here and thus should we also which are Ministers endeavour to say what we say upon such occasions and in such matters as these then indeed a Preacher speaks to purpose when he speaks thus When we deliver spiritual Truths out of raised and spiritual affections and more as the workings of our hearts than as the workings and inlargements of our brains it is not enough for men to speak out of Books from the spirit of other men or to speak out of themselves only out of the strength of parts and wit and invention and such kind of abilities to say what can be said of a Text in a way of logical deduction and as fetching one thing out of another by a kind of rational distillation but to spin
our faith without wavering for he is faithful that hath promised Heb. 10.23 Remember thy promise unto thy servant wherein thou hast caused me to hope says the Prophet David Psal 119.49 Where-ever we meet with a promise we have there ground of hope And what 's the reason of this namely because Christ is the faithful witness from whom all the promises of God do receive their establishment And therefore accordingly we should rest and rely hereupon and strengthen our faith from it Especially in cases of difficulty and obstruction which we do at any time meet with We should here make use of this property in Christ which is above all impediments whatsoever His faithfulness and his truth should be our shield and buckler as the Psalmist makes it Psal 91.4 This will hold when nothing else will and we shall not need to call it in question as St. Paul speaking of himself 2 Tim. 1.12 I am not ashamed for I know whom I have trusted c. That is to say such a person as will make god whatsoever he hath promised And so secondly As for promises so for threatnings he is the faithful witness here likewise and so we should look upon him There are many who are perhaps now and then willing to believe God in point of promises because they are comfortable things and such as they desire Et facile credimus quod volumus We believe that easily which we would have to be so But in point of threatning here they withdraw they think that God will not be so severe a punisher and revenger of sin as he hath threatned yes but he will be this also as well as the other Christ is a faithful witness in both and so at last he will prove Thus Joshua speaks to the Israelites in Josh 23.14 15. Ye know says he in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you not one thing hath failed Therefore it shall come to pass that as all good things are come unto you which the Lord your God hath promised you so shall the Lord bring upon you all evil things c. Namely because there is the same Ground and Foundation of both which is his Truth and Faithfulness A second Use of this point may be to acquaint us with the blessed estate and condition of the Servants of God Those that are true Members of Christ they are happy persons because he is a faithful witness We judg of men commonly in the world according to their interests and relations and the persons that they have to deal withal Take men that have but little by them as to present injoyment and possession yet if they have the bonds and ingagements of such as are able and faithful we think them rich upon that account Why this now is the case and condition of true Christians Whatever they have at present here below they have much in reversion and expectation and that because they have an interest in Christ who will be sure not to fail them Therefore by the way it should teach us especially to look to this for our particulars There is nothing excellent in Christ which we are any thing better for any further than we are Members of him and such persons as belong unto him And so as to his faithfulness amongst the rest it is that which will do us no good without this but rather the contrary Take men that are as yet out of Christ in a carnal and unregenerate condition and Christ will be so far from being a faithful witness for them as that he will rather be a swift witness against them as he sometimes threatens to be in Mal. 3.5 But those that will have benefit by his faithfulness they must have first interest in his person Thirdly Seeing Christ is a faithful witness it should teach us also conformity to Christ in this particular that we may herein be like unto him whether Ministers or other Christians For Ministers especially forasmuch as we are witnesses by our places we should be faithful in the discharge of them as our Lord and Master was before us It is recorded in commendation of Moses that he was faithful in all his house as a servant Heb 3.5 and so should we be likewise It is the charge which the Apostle Paul gives to Timothy to this purpose 2 Tim. 2.2 The things that thou hast heard of me among many witnesses the same commit thou to faithful men who may be able to teach others also We should be faithful in the matter of our Doctrine in the impartiality of it in the manner of it in the ends of it and in every thing about it And so for other Christians likewise in their places and according to their conditions to be faithful witnesses likewise They should be ready upon all occasions to justifie the Truths of Religion and to bear witness unto them especially by a life and conversation suitable to them and savouring of them This is to conform to Christ himself in this property which is here fastned upon him And so I have done with the first General Part of the Text which is the description of Christ taken from his Prophetical Office in those words Who is the faithful witness The second is taken from his Priestly in these And the first-begotten of the dead The Principal Actions of Christ's Priesthood consist in two Particulars The one is in dying for us and the other in rising again from the dead and making intercession for us and both of them are couch'd in this passage which we have here before us There are three distinct Points which are here observable of us though the last most to be insisted on as most agreeable to the scope of the place First That Christ was once dead Secondly That he rose again from the dead Thirdly That he was the first-begotten of the dead First Christ was once dead This is one thing which is here imply'd Thus 1 Cor. 15.3 I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures And so Rom. 5.6 When we were without strength in due time Christ died for the ungodly The Death of Christ is a special Article of our Christian Faith This was requisite in sundry regards First That thereby he might make satisfaction to God's Justice for our offences Heb. 9.22 Without shedding of blood there is no remission Christ by dying does ratifie that Covenant which God hath made with us to this purpose Heb. 9.15 For this cause is he the Mediator of the new Testament that by means of death for the redemption of transgressions they which were called might receive the promise of the eternal inheritance c. Again That he might destroy him that had the power of death that is the Devil and deliver them who through fear of death