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
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
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
out in Christ which it does in so full a manner as that he that sees the one he sees the other And so Christ himself tell us Joh. 14.8 9. When Philip said unto him Lord shew us the Father and it sufficeth us Jesus saith unto him Have I been so long with you and yet hast thou not known me He that hath seen me hath seen the Father and how sayest thou then Shew us the father And again ver 11. Believe me that I am in the Father and the Father in me In Christ who is God-man we have a full true sight and knowledg of God and no-where else So that those who deny the Doctrine of Christ they have not God First in point of Knowledg Secondly They have not God neither in point of Worship God out of Christ is an Idol as to any true adoration of him or religious service exhibited to him This is true both in regard of the object of worship as also in regard of the medium In regard of the Person worshipped as likewise in regard of the conveyance of this our worship to him For the Person worshipped it is still God in Christ from whom abstracted and divided we cannot apprehend or conceive of him in our prayers Forasmuch as in Christ all the fulness of the Godhead dwells as the Apostle speaks in Col. 2.9 therefore out of Christ there is nothing of God to be found and so consequently nothing of God to be worshipped Those that worship God out of Christ they worship they know not what as our Saviour speaks to the Woman of Samaria in Joh. 4.22 Thus it holds in regard of the Object and the Person that is worshipped It holds also in regard of the Medium and the conveyance ofthis worship to him as there 's no worshipping of God neither but in Christ so there 's no worshipping of God but by Christ in whom our worshipping and service of him is alone transmitted to him He is that Jacobs Ladder which touches Heaven Earth and whereby we ascend from Earth to Heaven No man cometh to the Father but by Him He is the way and the truth and the life Joh. 14.6 As none comes to Christ except the Father draw him so none comes to the Father except Christ bring him It is he that makes our way for us even a new and living way which he hath consecrated to this purpose as the Apostle speaks Heb. 10.20 Through him we have an access by one spirit unto the Father both Jew and Gentiles Ephes 2.18 And in him we have boldness and access and confidence through the faith of him Ephes 3.12 By him who is our high-Priest we go boldly to the Throne of Grace c. Heb. 4.16 If we pray it is in his name or else to little purpose Whatsoever ye shall ask the Father in my name he will give it you Joh. 10.23 If we give thanks it is still by him Heb. 13.15 By him therefore let us offer the sacrifice of praise to God continually giving thanks to his name And Col. 3.17 Whatsoever ye do in word or deed do all in the name of the Lord Jesus giving thanks to God and the Father by him So that take away Christ now and we take away all approach to God and adoration and service of him who is the only Angel that with incense offers up the Prayers of all the Saints upon the golden Altar Revel 3.8 They that have not him they have not God in point of worship neither as to the object nor medium Thirdly They have not God in point of Interest they have not that relation to God as is desirable for them They have God indeed in the common relation of a Creator and so even the Devils themselves have him but they have him not as a Father or Friend or beloved they have not God as a God in Covenant which is the right having of him indeed this being alone founded in Christ This is the misery of all those which are out of him and walk in opposition to his Doctrine that they are deprived of his sweet and comfortable relation God out of Christ is a stranger there 's no acquaintance with him and God out of Christ is an enemy there 's no standing before him But in him there is peace and agreement Col. 1.21 You that were sometimes alienated and enemies in your minds by wicked works he hath reconciled in the body of his flesh Him hath God the Father sealed Joh. 6.27 And him hath God set forth to be a propitiation through faith in his blood Rom. 3.25 He hath made us accepted in the beloved and him alone Ephes 1.6 He is the true mercy seat in whom we have intercourse with God the Father Those that think to come to God upon the terms of nature and common providence they will have little comfort in such approaches for God considered out of Christ he is a consuming fire and our nature is now through sin become odious to him as it is in it self There 's no coming now unto him without expecting to be devoured by him But it is Christ who assuming our nature and in that nature satisfying Gods justice who hath made our nature now amiable to him in those persons who by faith apprehend him and are united to him and in them alone We are not now acceptable to God so much as bearing the image of the first Adam but rather as bearing the image of the second by whom the image of God himself is now renewedand repaired again in us and we in a manner partaking of his likeness which is usually the ground of love and delight in several persons one to another Therefore those that have not Christ in this sense they have not God They have not God to own them nor they have not God to justifie them nor they have not God to adopt them nor to accept them and take them as his thus they have him not They are at an absolute distance from God and have no comfortable relation to him nor interest in him Lastly They have not God i.e. they have him not in point of influence this follows from the other forasmuch as all benefitfrom God proceeds from interest in him Therefore those who are strangers to Christ and his Doctrine as they have no interest in God so neither to speak of have they influence from him And that according to all these kind of influences which are to be desired and those benefits which are of the greatest concernment As first Of Grace and Holiness they have not God to sanctifie them and to communicate his holy Spirit unto them God is the God of all Grace but it is God in Christ he is the channel and conduit-pipe and conveyance of the grace of God unto us in all the several kinds and particulars of it wherein it is communicated Look as by the first Adam sin is derived unto all those who partake of him by carnal generation so by