because the Lord hath anointed me to preach good tidings to the meek c. And we see it fulfill'd in Luk. 4.18 so Ephes 2.17 He came and preached peace to them that were a far off and to them that were near that no man may think meanly or scornfully of this work of Preaching and publishing of the Gospel it was the work and business and employment even of Christ himself in his own person But secondly He did it also and still does in his servants who were sent and appointed by him Thus 1 Pet. 1.10 11. Of which salvation the Prophets have inquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ c. And so St. Paul in 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me c. It is Christ that speaks to us in his Ministers who have his Spirit given them to this purpose Thus is Christ a witness by way of Discovery and Revelation which is the first Explication Secondly By way of assurance and confirmation not only so far forth as he reveals to us those things which we knew not but also as he does further settle us in these things which we know in part already he is a witness in this respect likewise And that by virtue of his Spirit that dwelleth in us God hath revealed these things to us by his Spirit For the Spirit searcheth all things even the deep things of God And as he reveals them so also he confirms them and gives us a further assurance of them as it is also intimated to us 2 Cor. 2.10 Now there are two things which Christ by his Spirit doth thus witness to all those that are members of him First The Truths and Doctrines of Christianity and Religion it self And secondly Their own spiritual condition and state in Grace as having such truths belonging to them First For the Truths and Doctrines of Religion Christ is a witness in regard of these namely so far forth as he does illustrate them and shine upon them and open our minds and understandings for the conceiving and apprehending of them As it is said of the Disciples in the general in Luk. 24.45 He opened their understandings that they might understand the Scriptures The Spirit of Christ in his children witnesses Divine Truths not only to their heads but to their hearts and gives them a further savour and rellish of those things which they know in part already which is the great difference betwixt them and other men Take common and ordinary persons who have no work of Grace at all in them and they have many times a great deal of knowledg in the Doctrines and Points of Religion so far as belongs to the brain and are able to discourse it may be pretty largely and plausibly of them But now a good Christian indeed he has another kind of knowledg of them He sees spiritual Truths by a spiritual light that which others discourse of he feels and has his heart transformed and changed into the nature of them Thus he knows the Scripture and written Word to be the Word of God not only from the testimony of the Church but from the testimony of the Spirit and as finding in his own soul the workings and impressions of it as Austin sometimes professes it for his own particular This is that accordingly which we should labour to find in our selves as being that which will be of greatest use and benefit to us and most likely to hold out with us It is the best and readiest way to perseverance and continuance and abidance in the truth when it is thus wrought and riveted into us When the Doctrines of Religion are meerly notional and speculative as swiming and floating in the understanding men do more easily let them go and part with them but when Christ by his Spirit does seal them and engrave them upon the heart then they are sure and certain and we shall constantly hold them out even to the end Again for a further explication of this Point as Christ may be said to be a witness of the Truths of Religion by his Spirit so also by his life and his whole conversation Joh. 18.27 For this end says he was I born and for this cause came I into the world that I should bear witness to the truth Christs actions they gave a testimony to his Doctrine and to the truth and reality of it That which was done by him it was a manifestation of that which was said which is indeed the best witness of truth that can be given unto it And it teaches us the same likewise in some kind of conformity unto him We ought thus far to be fellow-helpers to the truth and promoters of it all that may be And so as by doing so by suffering likewise Christ was a witness to the truth also thus and enables all his servants where they are called unto it to be so likewise He is in a sense the first Martyr and all others take it from him that have any ability to be so That 's the first Branch of this witness as to the matter of it as extending to the Truths of Christianity The second is as to Christians own condition and state of Grace Christ is a witness likewise thus as he witnesses by his spirit to their spirits that they are his children Rom. 8.16 Thus 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself that is wrought and imprinted upon his heart by the Spirit of Christ which dwelleth in him and certifies him in this particular and that against all false witnesses and objections to the contrary When Satan or a mans own misgiving heart shall be ready sometimes to accuse him and fly in his face here 's the witness and testimony of Christ himself which will carry all down before it And so again when a man 's own heart acquits him and speaks comfortably to him here 's the witness of Christ also to confirm it and to add strength unto it which is the chiefest of all As Peter sometime to Christ Lord thou knowest all things thou knowest that I love thee Christ is not only a Judg but a Witness and accordingly we may appeal unto him for the clearing and justifying of us upon any occasion as this Disciple here does and he will be ready accordingly to give in witness to us and for us as it is proper unto him my witness is in heaven and my record on high Job 16.19 Yea and to give witness in us too within our own breasts Christ he can speak peace to the Conscience and make it speak peace to it self which no other witness can do besides He can so enlighten and over-power the Conscience as thereby to enable it to give a right judgment of it self which oftentimes
especially in temptation of it self it is unable to do Ministers may be able to bear witness of the promises in general but Christ he is able to apply them and bring them home in particular Therefore we should learn to give Christ the honour which is due unto him in this respect by owning and acknowledging of his power and ability to this purpose and complying with it We should take heed of denying it either in point of Doctrine or in point of practise Those deny it in point of Doctrine who with the Papists deny it to be possible for a Christian here in this life present to be assured of his Eternal salvation or state in Grace and those deny it in point of practice who chuse rather to close with the malicious suggestions of Satan than with the comfortable intimations of Christ and his Spirit applying himself to them And both of them do exceedingly derogate from Christ in his Prophetical office whereof this is one part to testifie the condition of his people in order to salvation that they are indeed in the state of Grace And so much may be spoken of the first word of Emphasis in the Text and that is the Witness The second is The Faithful Christ is not only a witness but a faithful witness which is the chief and principal commendation of a witness indeed what St. Paul says of a steward the same may be said of a witness of the former we have it in 1 Cor. 4.2 It is required in stewards that a man be found faithful and so it is required in witnesses And accordingly such an one is Christ as we find him described Revel 3.14 The Amen the true and faithful witness This faithfulness of Christ in point of testimony it may be explained and laid forth unto us in three particulars especially First In the veracity of it Secondly In the universality And thirdly In the sincerity For the veracity of it First Christ is a faithful witness because he witnesses nothing but that which is indeed truth Whatever Christ propounds to his Church to be believed by it it hath an undoubted certainty in it Thus 2 Cor. 1.19 20. the word of Christ is declared not to be yea and nay but in him to be yea And it is added For all the promises of God in him are yea and in him Amen unto the glory of God by us And what is there said of the Promises it holds good of the whole word at large it is no other than Truth it self as proceeding from him whose name is faithful and true Secondly From the universality of it Christs faithfulness is seen in this likewise not only in delivering the truth but the whole truth There are many witnesses sometimes in the world who are partial and imperfect in their testimony somewhat they will be content to witness but other things they will desire to conceal this is a great part of unfaithfulness But now with Christ it is far otherwise he reveals and declares whatsoever is to be revealed by him not reserving or concealing any thing Joh. 8.26 He that hath sent me is true and I speak to the world those things which I have heard of him Those things which I have heard of him indefinitely whatsoever they be without any reservation or exception And so as without reservation so without addition likewise that which the Father commits unto him to be declared that alone does Christ declare As he is the Mediator of the Church so he does all by dispensation from him and varies not Thirdly His faithfulness is seen in his sincerity in all this in that herein he seeks not his own glory but the glory of him that sent him as he testifies of himself Joh. 7.18 He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and there is no unrighteousness in him Where Christ does therefore conclude himself to be true because he seeks not his own glory but the glory of his Father and so indeed he did and that in a principal manner and so likewise he sought the good of those persons to whom he was sent which was another part of sincerity in him and so consequently of faithfulness Therefore as he revealed to them the whole Truth of God so still with respect had to their capacities and as they were able to bear it He would not obtrude more upon them than was fitting for them and than they themselves were capable of for such a particular season He would not withhold from them so much as they needed and he would not impose upon them more than they could bear and so making their good and advantage his main aim and intendment This was his sincerity The Consideration of this Point thus open'd and explain'd unto us may have a suitable influence upon our selves in a way of Application First As a special Argument and Ingagement to us to believe what is afforded and propounded by Christ to be believed by us Faithfulness on Christs part it calls for Faith on ours and his witnessing it calls for our assent That 's the improvement which is to be made of it by us We see here from hence the hainousness of the sin of unbelief and infidelity By how much the more faithful Christ is in his witness so much the more shame is it for us to discredit it and to set our selves against it He that believeth not God says the Apostle he hath made him a lyar because he believeth not the Record that God gave of his Son An unbeliever he makes Christ unfaithful which is such a sin as he will never put up We see amongst men how much commonly they stand upon their faithfulness that that should not be any thing call'd in question and where it is so they are impatient of it To give a man the lye it is counted the greatest indignity that can be And how then may we think will Christ take it when we shall in effect do as much to him as by our unbelief we are said to do He that stands so much upon his Truth which he hath magnified above all his Name as the Psalmist tells us certainly he will not hold them guiltless which disparage it by not closing with it and assenting to it Therefore let this provoke us to stir up our Faith as much as may be upon all occasions and make it as General and as large and of as full extent as possibly may be look how large Christ's witness is so large and full in like manner should be our receiving of it and that whether as to the promises of Christ or else to his threatning for he is faithful in both First Take him as to his Promises Let us hold upon Christs faithfulness in them by trusting perfectly to the grace which is revealed as the Apostle Peter exhorts us 1 Pet. 1.13 And again as the Apostle to the Hebrews Let us hold fast the profession of
us as there must first be the sight prepared before the eye can take notice of it And here this Behold it seems to carry a threefold force or Emphasis with it First As an excitement of Faith Behold it to believe it Secondly As an Ingagement of Affection Behold it to admire it Thirdly As a Provocation to Obedience Behold it to practise it and to imitate it and to conform unto it All these three several intimations may be beheld in this word Behold First I say as an Excitement of Faith behold it to believe it and to give your assent unto it This Ecce here it is Ecce Demonstrationum The Psalmist delivered this Truth with so much Evidence and Demonstration of the Spirit as that there is no denyal of it and therefore confidently points unto it as this is that which we may conclude on for a Truth and which upon Experience we shall find to be so if we put our selves upon it There are many things which go sometimes for good which yet do not prove so in Conclusion and there are many things which are thought to be pleasant which yrt have bitterness in the end But this Concord and Agreement of Brethren it is good and it is pleasant unquestionably that so we may believe it Secondly As an Ingagement of Affection behold it to admire it and to be very much taken with it Goodness and Beauty they are such things as are atractive of respect and men do not usually behold them but they are ravished and overcome with them and so should we now here be in the Contemplation of this Heavenly Virtue and Grace which is here commended unto us and of this Spectacle which is set here before us we know how much commonly men are taken with other sights in the World as the Disciples were to our Saviour Maâ—er see what goodly buildings are here why here is such a sight as deserves our just Applause and Admiration this dwelling of Brethren together in Unity And this is also hinted to us in the very form and manner of Expression which carries some kind of Astonishment and Admiration in the very words themselves Therefore it is not onely Ecce quod Bonum or Ecce quod juecundum behold that it is good or behold that it is pleasant in the positive Declaration But Ecce quam Bonum Ecce quam juecundum as it were in the Superlative How good and how pleasant a thing it is as being unable to Express it or to say how much it is so indeed Thirdly It is a provocation to Obedience behold it to practise it and imitate it and to conform unto it there are many who perhaps will be ready to acknowledg it in the Notion that it is a good and pleasant thing to live friendly and peaceably together and he were not worthy of the name of a Christian or a man that should deny it Yea but when it comes to the performance there they desert it and fall from it it is good for others as they are ready to think but not for themselves Good in Thesi but not good in Hypothesi Pax ab omnibus Laudatur a paucis servatur Peace it is commendable of all men but it 's followed and imbraced but of a few Now therefore give me leave to commend this excellent Duty to your practise and Christian observation not as if I did any thing doubt of it or would make any question of it amongst your selves but that upon this occasion I might so much the more quicken you and excite you and stir you up to it as a Grace which has so much Excellency and Commendableness in it Let us therefore follow after things which make for peace and things wherewith one may Edify another as the Apostle Paul speaks in Rom. 14.19 What may some say are they I can but name them unto you First Meekness and Humbleness of mind it is a great Advancement of Peace Onely by Pride comes Contention says Solomon Prov. 13.10 And Phil. 2.3 Let nothing be done through strife or Vain Glory but in lowliness of mind let each esteem others better then themselves An humble mind will be peaceable Secondly Patience and mutual forbearing and forgiving one of another take heed of Jealousness and causeless Suspicions and misprissions one towards another The Devil does hereby much promote discord and Contention and so hinders this fraternal Agreement Make not the worst of every thing but put the best and most favourable construction and Interpretation upon it which the nature of the thing it self will bear and when it is Capable Thirdly Justice and Righteous dealing there 's no such preservation of Vnity as when every one knows what it is his own and what belongs to him for his particular Opus Justitice pax The work of Righteousnrss shall be peace and the Effect of Righteousness shall be Quietness and assurance for ever as the Prophet Esay tells us Esay 33.17 To set home all this the more fully and successfully upon us let us be sure especially to keep in good terms with God preserve our peace with him When a man's ways pleases the Lord he will make his Enemies to be at peace with him and he that is able to make Enemies to be Friends He is able accordingly to keep Friends from being Enemies As it is he that makes men to be of one mind in one House as shew'd before so in a Church in a City in a Company or in any Corporation and accordingly he must be sought unto and call'd upon for it without him it is not to be Expected I beseech ye beloved Brethren that this Discourse it may not prove in vain unto you but may take deep impression upon you in every one of your Hearts If there be any motive or argument in Profit you have it there for it is that which is good or if there be any motive or argument in Pleasure you have it there for it is sweet also Let this twofold Cord unite you and knit you together which is not easily broken It is no uncomly sight to behold you here sitting together in your Civil Ornaments and Qualifications as you now appear at this time in this your solemn Assembly in your Ranks and Orders and Habits and such like Accomplishments these have an outward Decency and Comeliness in them Oh but that which will especially commend you to the Eyes and the Hearts of all spectators and which will prove your greatest Honour and Glory indeed is to see you sit together in Unity This is that which is the best and truest Confirmation of your Officers This is that which sets the Garland upon their Heads c. This and Health is that which you should affect so much the rather c. It is a Mercy to sit together in Peace but it is a Grace to sit together in Vnity and Love There 's a threefold Gradation in this Spectacle to see Brethren to see Brethren together and to
this Mercy and that we are inabled so to do it is that which every one cannot do even there where there is Mercy fitted and prepared and provided for him go praise God for that Thirdly That God accepts of this Hope from us and is so well pleased with it in us we have cause to praise him likewise for this to say the Lord be magnified as who rejoyces in the Prosperity so takes pleasure in the Graces of his Servants and that even at such times as he neglects the great thins of the World and in a sort despises them That the Bones of the mighty are oftentimes broken while they that stumbled are girt with strength as Hannah in her Song expresses it 1 Samuel 2.4 And so I have done with these words as in their absolute Consideration so in their Comparative and so with the whole Text it self The Lord taketh pleasure in them that fear him in those that hope in his Mercy SERMON XXIX Prov. 3.17 Her wayes are wayes of Pleasantness and all her paths are Peace It is the Nature and Disposition of Artists and those which are of any Mystery or Profession as much as they can to extoll and advance that Profession which they are off and to Commend it to the Consideration of others As Paul of the Ministry of the Gentiles I magnifie mine own Office Rom. 11.13 Every one is ready to magnifie that way which he takes up to Himself above all others whatsover and this as it is observable in other things so amongst the rest especially in Religion and the wayes of Godliness Those which are the Professors of this they desire as much as may be to Commend it and set it forth to the view of other men Wisdom is justified of her Children as our Saviour tells us Thus we may observe it to be here in this Scripture which we have now before us in the Example of the wise man Solomon who being a Son of Wisdome and of special Wisdom especially that is Grace and Holiness and Religion which he here speaks off does in divers Chapters together applaud it and praise it all he can that so thereby he may invite others unto it IN these words we have described unto us the Excellency of Godliness and Religion in two particulars which may serve to make up unto us the parts of the Text. First From it's Pleasure and delight Her wayes are wayes of pleasantness Secondly From it's Tranquility and Quiet And all her paths are peace We begin First of all with the former to wit the description of Godliness from the pleasure and delight which is in it The wayes of Godliness and Religion are exceeding pleasing and delightful wayes they carry a great deal of sweetness and Contentment and pleasantness in them This is the point which is here exhibited unto us and it dâ—â—â— appear out of other places of Scripture likewise as Psal 36.8 David speaking of the Church and members of it sayes That they shall be abundantly satisfied with the fatness of Gods House and that he would make them to drink of the Rivers of his pleasures And Psal 118.15 The voyce of joy and Salvaton is sayd to be in the Tabernacles of the Righteousness So Psal 97.11 Light is sown for the Righteous and Gladness for the Vpright in Heart Esay 51.11 The redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their Head they shall obtain gladness and joy and Sorrow and Mourning shall flee away Esay 64.5 Thou meetest him that rejoyceth and worketh Righteousness where you see they are both joyned together And Galat. 5.22 The fruit of the Spirit is joy Now this Truth it may be further amplyfied and made good to us in sundry particulars which do prove and confirm it unto us There is a great deal of pleasure in Religion in sundry respects Wee 'l take them in that order as they do offer and present themselves to our thoughts As First of all In the work of Grace and Regeneration wrought in the heart All the several Graces of the Spirit and the habits of Sanctification which are in us they do reflect very sweetly upon us and there is a great deal of delight and Contentment to the Soul which does see them in it self Take a man which is full of Lusts and Corruptions which bear sway in him and he is a loathsome and abominable Creature sometimes even in his own Apprehensions A wicked and ungodly man he is in some manner odious to himself and is overcome as I may say now and then even with his own stench like a man which is in filthy Rags and torn and uncomely Garments he does not like himself in them But now on the otherside a good Christian which has the Grace of the Spirit of God in him and the work of the New Creature in his Soul he is so far forth pleasing to himself Grace is a very sweet and odoriferous Qualification as it casts a sweet savor into the Nostrils of all others that stand by it so especially as I may say into the Nostrils of all those that partake of it That Soul which is indued with it is like one that has roll'd himself in a Bed of Spices who is all over sweet and delightful I might set it forth to you in all the resemblances of Comfort and Contentment look whatever it be which in the discovery and discerning of it does usually afford delight to our selves the same may be applyed to the Graces of Gods Spirit and the sanctifying Qualities which are in us not onely as odoures and sweet spices to the smell it 's pleasing to be sensible of them But likewise further as Treasures of Gold and Silver there are many which much delight in them The Rich man when he looks in to his Coffers how much contentment does he take in them even there where others deride him and laughed at him Populus mei sibilat c. Yea but now a Godly man recounting the Graces which are in him has more true comfort and content by far And that 's the First particular wherein Godliness proves so delightful In the work of Regeneration and the habits of the Spirit of God in us Secondly As there 's a sweetness in reflecting upon Grace in the having of it so especially in the Exercise of it Every Grace the more it is improveed carries a delight and pleasurableness in it in what kind soever Therefore the Psalmist tells us that in keeping of Gods Commandments there is great Reward Mark not onely for the keeping but in the keeping be-shomran Psal 19.11 There 's Praemium ante Praemium A reward before the reward even in the thing it self Sutable to the nature of the Grace is the Exhibition of the comfort yea the very Heathen and Moralists themselves so far forth as they exercised vertue and practised that natural goodness which was in them they had some kind of comfort and contentment
will rain bread from heaven that I may prove them whether they will walk in my Law or not Exod. 20.20 God is come to prove you that his fear may be before your faces that ye sin not Deut. 8.2 He proved them to know what was in their hearts c. And Deut. 13.24 The Lord our God proveth you c. This although it be spoken after the manner of men yet it is not so to be understood by us There 's a great deal of difference betwixt Gods Tryings and mens for men when they try they use some means for the discovery of that to them which they knew not before and for the knowing of that more fully perfectly which they knew but in Part But with God it is not so He is ignorant of nothing and therefore cannot in this sense be said to try But when he tries us it is to discover and make known our selves to our selves that what we as yet know not he may manifest and discover to us Tentat Deus ut ipse hominem inveniat sed ut homo se inveniat as Austin calls God he therefore tries not that he may find out man but that man may find out himself and be sensible of his own condition Now for this kind of Tryal to wit by way of discovery there is a double time and season of it First of all sometimes even now in this time of the World He takes occasion to discover many persons both to others and to themselves To themselves in their own Consciences And to others in the open view and beholding of them thus 2 Tim. 3.8 9. They shall proceed no farther for their folly shall be made manifest to all men so 1 Tim. 5.24 25. Some mens sins are open before hand c. God makes tryal both of mens Graces and of their Sins even in this present time And he has divers ways to do it according to his different Providence and Dispensations to us in the World Sometimes by his Mercies and sometimes by his Judgements sometimes by his dealings with themselves and sometimes by his dealings with others sometimes by his inlarging himself to them and sometimes by withdrawing of himself from them There are not more persons to be Tryed then there are various and different ways for the Tryal of them and discovery of what is in them But Secondly As here in this World so especially in the World to come and in the day of Christs second comming The day of Discovery or Revolution Rom. 2.8 And 1 Cor. 3.13 Every mans work shall be manifested for the day shall declare it and the fire shall try every mans work of what sort it is That 's a special time and season for this purpose indeed And those which may scapethe test now yet then they shall be sure to undergo it and be subject to it God will bring every secret thing to light and every work whether it be good or bad Eccl. 12.14 The improvement which we may make of this Point comes to this namely from hence to teach us so much the rather to try our selves The Lord will try us either sooner or later Therefore let us look to our own hearts and try them It is that which does of course follow upon it as a necessary inference We must prove our selves that so we may be approved As Schollars that must say to their Masters will first say to themselves It is a peice of wisdom so to do that we may not be surprised and overtaken before we are aware Let as search and try our ways and turn unto the Lord our God Lam. 3.40 Try our Graces what strength and weight there is in them and try our actions what goodness and sincerity there is in them And so much the rather as we may the better be able to suffer this tryal we speak of And that especially upon any special occasion which is administred unto us whether of Service or Comfort and Affliction Either of these do call for this especial work of self-examination and tryal here commended unto us from the Lords trying of us To set home this Point more effectually we may take noâ—ce of the word which is here mentioned and that is the Heart The Lord tryeth the Hearts And we have two things in it First It is an Emphatical Expression And Secondly It is an Indefinite Expression It is an emphatical Expression The Hearts as that which is principally to be looked after And it is an indefinite Expression The Hearts that is of all men whosoever they are without exception First Take it Emphatically The Lord tryeth the heart as that which is principally to be looked after as the main and first moving Wheel for so it is God looks at that which is the chiefest and most to be regarded and that is the Heart If that be right all will be right with it eye and ear and tongue and hands and all other parts they all conform to this so that he has reason to try this God looks after that most which Man looks after least For man looketh after the appearance but the Lord looketh after the heart as the Lord himself told Samuel 1 Sam. 16.7 This is the General Principle which carries on all the rest That we are what we are in our hearts whether in respect to God or Men whether ye take the heart for the vigor of it the life and spirit of the performance or whether ye take the heart for the truth of it the sincerity and reality of the performance it is this which is all in all for which reason God tryeth the heart The Heart Emphatically But Secondly The Hearts indefinitely universally and without exception Here is none which can escape this Scrutiny neither high nor low rich nor poor wise nor unwise whatsoever All men's hearts must come to the Touch-stone and undergo this Tryal of God upon them He comes within men's private Closets and Cabinets though never so much retired He searcheth the hearts and tryeth the reins as it is often said of him in Scripture This is a matter of awaking to all dissembling and hypocritical persons whosoever they are whose hearts are not perfect with God in the midst of all pretences to him that God will at last find them out and discover what they are And though they may lye hid to men and carry a fair shew to them yet he will not be deceived by them as our blessed Saviour tells the Pharisees Luk. 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is an abomination in the sight of God And so as a matter of Terror and Astonishment to those which are evil so of Comfort and Encouragement also to those which are good There is great satisfaction in this that the Lord tryeth the hearts in as much as they can appeal to him for his Vindication of them As Peter Lord thou knowest all things thou
as these seriously think and consider with themselves what we have hitherto treated of and be admonished and advised by it The simple pass on and are punished It is only the Prudent which foresees the evil and hides himself who does escape the Judgment And when we speak here of the Prudent and Simple we may if we please take it here a little narrower than hitherto we have taken it Not only hereby understanding Godly and Ungodly Men the Righteous and the Wicked who do differ toto genere but also as well Christians and Professors of Religion in a different frame and temper of Spirit which is considerable in them There are some Christians which are more watchful and vigilant and circumspect of themselves These are the Wise and Prudent Again There are others which though perhaps they may have some truth of Grace in them and good Principles at the bottom yet are a little more careless and remiss and negligent not so careful as they should be to stir up that good which is in them These may also be called Simple and Foolish And we see here what belongs unto them as the Doom which is past upon them They pass on and are punished That Christian that walks carelesly and securely and does not look to his Watch he does thereby ensnare himself It is not only the lot of those which are absolutely wicked and profane but even of the Servants of God themselves now and then which are not more careful of themselves for their simplicity and security to be punished So I have done with both parts of the Text and with the whole Verse it self SERMON XXXV Esaiah 9.14 Therefore the Lord will cut off from Israel head and tail branch and Rush in one day Though God considered in himself in his own Blessed Majesty be altogether absolute and unaccomptable and need to give no reason at all of any thing which is done by him his own Will being the best and highest Reason that can possibly be given Yet he is pleased out of his Grace and Goodness so far oftentimes to condescend to the Sons of men as to give them some account of those Actions which are done by him Especially which do any thing more than ordinarily concern themselves as to their suffering from him And this is that which we may observe him to do in this Scripture which we have now before us where intending a great desolution of this People which he had to deal withal the People of Israel and the sending of a sweeping Judgement amongst them He here gives them a reason of so much sharpness and severity to them as proceeding not so much from himself but rather from them not from himself so much as unmercifully disposed towards them or set against them But from themselves rather who had neglected his mercy and goodness to them IN the Text it self there are two General Parts considerable First The Ground or Occasion of the Judgment that 's in the Particle Therefore which relates to that which went before in the 13th Verse the Judgment it self that 's exprest in these words The Lord will cut off from Israel head and tail c. We begin with the First of these Parts viz. The Ground or Occasion of the Judgment in the particle Therefore Therefore Wherefore Why namely because this People did not turn unto him that had smitten them neither did seek the Lord of hosts as is exprest in the Verse immediately preceeding Therefore will the Lord do thus and thus with them where the Cause which is here exprest may be conceived to proceed in the way of a threefold Gradation First Of their simple Impiety Secondly Of their Additional Impenitency Thirdly Of their continued Obstinacy There was their Simple Impiety in provoking of God by their sin and miscarriage at first There was their additional Impenitency in that they did not turn from their sin to him that smote them There was their continued Obstinacy in that they would not in all this so much as seek to the Lord of hosts First Here was their Simple Impiety and sinning of theirs against God at first as a Ground and occasion of Gods Judgment to be inflicted upon them This was that which was in the bottom of it Israel had sinned and therefore now Israel was to be punished in reference to their sin This is that which is pertinently to be observed in all proceedings of this nature sin it is the meritorious cause of all punishment and that which lays a ground for it Where ever there is sin there will be Punishment sooner or later And where once there is Punishment there has been sin greater or smaller and so the Scripture still intimates and declares unto us as 1 Cor. 11.30 For this cause many are weak c. There is always a cause and a particular cause of Judgment and his proceeding to Punishment Sin and Punishment they are relatives and have a mutual dependance upon each other And that especially in regard of the Justice which is in God He cannot indure to behold sin and iniquity and therefore must needs punish it and be avenged upon it The wages of sin is Death and God is a true Paymaster who will not withhold their wages from such Persons to whom it is due nor yet on the other side will he give such wages to such Persons to whom it is not due Therefore we should justifie God in all his dealings with us to this purpose when his hand does at any time lye more than ordinarily heavy upon us it is good for us to search our hearts and ways in this particular and to consider how it is with us Gods quarrel is not against our Persons but against our Sins and therefore let us reflect upon them and lay the cause where it is to be laid indeed Why doth a living man complain or man for the Punishment of his Sin Let us search and try our hearts and turn unto the Lord our God as the Prophet Jeremy advises Lam. 3.31 We should for the most part suspect our sins as the causes of any Judgment which is upon us And accordingly look to find out that particular sin which may have more especial influence hereupon But Secondly As here was their Simple Impiety so also their Additional Impenitency as a further Cause of this Judgment Those that sin perhaps at first and so throughly provoke God's anger against themselves yet by Repentance and turning from their sins may happily divert it and appease it But those People here in the Text they did not so they turned not to him that smote them And this made their Judgment to be so much the furer to them than otherwise it would have been Where men repent of sinning God repents of punishing and of that Evil which he thought to bring upon them as we may see in the Ninevites But where they do not he does not neither That Punishment which is slow of it self Impenitence hastens it
Principle from whence they came in them or the Manner which is observed by them or the End which puts them upon them besides the manifold Corruption which is mingled by them Thirdly The Opinion of Others and the good esteem which they have of them This is another Foundation to them but as weak as any of the rest as being subject to a great deal of Mistake and false Apprehension and often times failing of truth Thus Wicked Men have no Peace in the midst of all the false Glosses and Apprehensions of Peace which are upon them as being such as in time do but deceive them And So Now I have done with the first General Part of the Text which is The Report it self expressed to us in these words There is no peace to the wicked The Second is The Author or Maker of this Report that we have in these words Saith my God Where again two words more First The Word of Eminency And Secondly The Word of Propriety The Word of Eminency God The Word of Propriety My God First For the Word of Eminency God It is he that says it Thus saith the Lord as we have it also in the parallel Scripture Isa 48.22 It is fastened upon him It is a matter of great consequence and importance in any report or tidings whatsoever who it is that is the first Author and Raiser of it the Original from whom it proceeds Now this as to the present business in hand is God himself which carries the greater weight with it and makes it to be so much the more observable to those to whom it is brought Men are apt for the most part when they hear of such tidings as these are The Denunciation of God's Judgments against Sins and sinful Persons to think that this is nothing else but the Conceit and Device of Men and that which they framed to themselves spoken sometimes out of Envy and Hatred and Ill Will and the like But have no other ' Bottom for them Now in opposition hereunto is it here said saith my God And so frequently also in other places The Lord hath said it and The Lord hath spoken it This is the word and burthen of the Lord. It is that which God hath said in all the Kinds and Specifications of Saying He hath said it that is He hath decreed it It is a word of Counsel God that doth not change And He hath said it that is He has declared it It is a word of Truth God that cannot lie And He hath said it that is he hath effected it It is a word of Power God that cannot miscarry There are all these Sayings in it for the further Illustration of it to us First He hath said it that is he hath decreed it It is a word of Counsel God that does not change He hath past this Irrevocable Sentence upon all wicked persons so remaining that there shall be no peace unto them Neither Peace of State nor Peace of Mind neither Peace with his own Majesty nor Peace with other men and Creatures nor Peace with themselves and their own Consciences It is the sad and fatal Doom which is fallen upon them and belonging unto them Secondly He hath said it that is He hath declared it It is a word of Truth God that cannot nor will not lye Men they many times speak as they would have it whether the thing be true or false speak out of Humour and Fancy and Prejudice and such things as those speak by Rote and by Guess and by Conjecture and by Mis-report Yea but whereby now it is God that says it there is no fear of any of these in it And he hath said it fully and at large he hath abundantly declared it he hath said it by his Spirit in the Conscience and he hath said it by his Spirit in the Scripture We cannot turn a Leaf in the Book of God but we find such a Truth as this is written even in Capitol Letters so that he that runs may read it Thirdly He hath said it that is He hath effected it It is a word of Power It is God that cannot miscarry that sits in Heaven and does whatsoever he pleases He hath said it in the voice of his Providence and the things which he does in the World These do in conclusion speak thus much that There is no Peace to wicked men Whatever they may say to themselves in their own private Imaginations or whatever others may say to them or for them in a way of flattering and soothing up of them yet the Lord he hath every way said it that there is no peace belonging unto them And his saying is more than the saying of all the rest of the World besides So much for the Word of Eminence which is here exhibited and that is God The Second is A word of Propriety which is My Saith my God This is added by the Prophet Isaiah to make it still so much the more Emphatical and fuller of Weight and that as some account of his own knowledge of it to be so For whilst he had said that God himself said it it might perhaps by some have been demanded how he came so well to know it To this he answers It is my God the God whom I serve as his Minister the Prophet of the Lord and the God whom I have Communion withal as his Servant the Beloved of the Lord It is he that hath said it by me and to me Those who are God's Servants and who have more intimate Acquaintance with him they have the discovery of many Truths unto them which are concealed from other Persons The secret of the Lord is with them that fear him to shew them his Covenant Psal 25.14 And The Lord God will do nothing but he will reveal his secrets to his servant 's the Prophets Amos 3.7 And thus we have both parts of the Text layed open before us both in the Report it self and the Author of it There is no peace to the wicked saith my God That which remains now behind is the Improvement of both these Truths in a word of Profitable Application And there is very good Use which may be made of both by us First It serves to awaken all wicked and ungodly persons and to make them sensible of the Condition in which they are it is that which they always are not neither do they see how it is with them as being apt very often to speak Peace to their own Souls where there is but little cause for it But we see here the Censure which the Holy Ghost himself gives of them and the Doom which he passes upon them whilst he says There is no peace unto them Not Peace in any way or kind or respect whatsoever The word Peace is commonly taken two manner of ways both in the Generical sence and in the Specifical According to the Generical sence so it does denote all kind of Good at large which especially in the Hebrew
mouth to receive it an appetite to be carryed to it and a stomach to entertain and digestit Even so the Word of God is not a perfect blessing neither except there be an Ear to hearken to it a spiritual taste to relish it and an heart to receive and digest it and to close and comply with it Now this is that which God does here in this place I say promise to his People when he says Their ears shall hear Not only a simple Partaking of the word Preacht but also an attendance upon it and obedience to it Hearing in the Language of Scripture being put for Obeying without which it is all in vain This was that Hearing which was in Lydia Act. 16.14 whose heart the Lord opened unto the things which were spoken by Paul The Things were spoken by Paul There was the word behind her Aud she attended to those things which were spoken There were her Ears hearing this word and both together made it to be a perfect and compleat blessing to her as it is also to any one else Let us therefore accordingly indeavour to find this made good in ourselves That we be hearers of that word which God does afford and vouchsafe untous And that not only with our outward ears although it were well if some would do that but also moreover with our inward affections and attentions to that which we hear seeing God follows us day after day and time after time with these advantages and opportunities which he offers unto us let not us be so far neglectfull either of him or of our own good as to divert our minds from them Considering what Solomon hath told us to this purppse Prov. 28.9 He that turns away his ear from hearing the Law even his Prayers shall be an abomination And so much of these words in their first Acceptation as they may be taken properly and in the Letter Thine Ears shall hear a word behind thee As relating to the Word of the Ministery and the Continuance of such opportunities as theâ—e are The Second is as they may be taken Metaphorically as relating to the word within us The inward Motions and Suggestions of the Spirit and the Dictates thereof This may be very well meant hereby likewise and as the other is not excluded So perhaps this is principally intended here in this place when it is said Thine ears shall hear a word behind thee speaking Gods Spirit speaking to our Spirit This is such as God does vouchsafe in his Church as well as the other As they have the word sounding in their Ears So they have the Spirit also whispering in their Consciences and stirring and moving in their Hearts Those that live in the Bosom of the Church within the pales and compass of it they have many such advantages and opportunities as these are which are vouchsafed and afforded unto them This as well as the former is very fitly called a word behind thee not only in all these respects which I mentioned in reference thereunto as a word pursuing recalling and provoking All which it is but also which we may moreover here take notice of in these two regards First In regard of the Privacy and Secrecy of it Look as that which is behind us we do not so easily see and discern no more do we many times so readily perceive such motions as these are God speaks once yea twice but man perceives it not as it is in Job 33.14 Hence it is called a secret word Davar laat Job 15.11 Are the Consolations of God small with thee or is there any secret word with thee And a stollen word as it is in the Hebrew Text Davar jegunnav Job 4.12 Now a word was secretly brought unto us and mine ear received a little thereof Whereby are signified the secret whisperings and murmurings of the Spirit of God in us Secondly As it is a word behind us in regard of the Seâ—resie and privateness of it Likewise in regard of the Proximity and Nearness The word is nigh thec as it said in another case It is but looking behind us and we have it It accompanies us and goes along with us as the shaddow with the Body That 's another thing here considerable and that in this expression of being behind Here 's the Constancy of these motions which God follows his People withall without intermission They are never free and exempt from them but they are still about them and stirring them where ever they are and whatever they are doing upon all occasions as I shall shew more anon in the following part and close of the Text. Behold I stand at the door and knock as it is in Revel 3.20 He stands which is a Posture of Perseverance This is a very great Favour as well as the Former It is not only a mercy that God gives us his word without us in the Dispensations of the Ministery but likewise his word without us in the Dispensations of the Ministery But likewise his word within us in the Dispensations of his Spirit And this is that which he annexes and joyns together with that in the promise of it This we find mention made of here in some other places of Scripture likewise These Dictates and Suggestions of the Spirit 1 Joh. 2.20 Ye have an Vnction from the Holy One and ye know all things So again in ver 27. The anointing which ye have received of him abideth in you and teacheth you all things So Joh. 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name He shall teach you all things and bring all things to your remembrance c. Again Joh. 16.13 When the Spirit of Faith is come he will guide you into all truth c. Still there 's mention of these Suggestions of the Spirit The Use which we are to make of it is accordingly to bless God for it that affords these things unto us We see here the happiness of being brought forth within the compass of the Church where such means as these are vouchsafed and we should acknowledge Gods Goodness to us in this particular for though there be the stirrings of Conscience sometimes even in Civil Men in Heathens and such as these are yet these Motions of the Holy Ghost they are more proper and peculiar to the Church where there is the Ministers and Ordinances and Means of Grace in the Dispensation of them And we should not think it a small matter for our selves to enjoy them Next to God's giving of his Son to us is his giving of his Spirit and his continual Application of himself to our Hearts and Consciences But so much for that I have done now with the first General which is the Monitor here signified unto us in these words thine ears shall hear a word behind thee Understood either properly of the Word of the Ministry or metaphorically of the Suggestion of the Spirit I come now to the Second which is the matter
behind us saying This is the way walk ye in it when we turn either to the right hand or to the left But now farther if we please we may take these words a little more at large as I in part hinted before When ye turn to the right hand or to the left not as touching it of two extreams but in reference to all the passages of our lives whatsoever they be When ye turn to the right hand or to the left that is whatsoever place ye are in whatever business ye are about whatever condition befalls you ye shall have the hints of the Word and Spirit of God assistant to you This is the promise which is made to the Saints and Servants of God And it is made not only here in this Text but also in divers other places besides as Psal 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass So Prov. 3.6 In all thy ways acknowledge him and he shall direct thy pathes So again in Prov. 16.3 Commit thy Works unto the Lord and thy Thoughts shall be Established This Disposition in God towards his People is founded on his Affection to them He loves them and therefore he Counsels them and cannot abide to see them miscarry Love it is full of direction of the party which it is placed upon and will not suffer him to go out of his way And so it is with God to us This is a great Comfort and Incouragement to us and should quicken us especially in his service wherein especially we are sure to have him to guide us and go before us and be assistant unto us And that in the darkness of this World wherein we walk If a man have a bad way yet if he have a good guide it is some Comfort to him This is the Lord to his Servants He teaches them to go taking them by the hand as it in Hos 11.3 Oh how much should we be affected herewith Especially in this Age and Time wherin we live In which we have so many Labarynths and uncertainties that a great many do not know what to do nor what way to betake themselves to We have so many humours and conceits amongst us that we know not almost what to believe nor what to practise It is the case and condition of many people that they are at a nonplus and almost at their wits ends in this particular Well in all these uncertainties and distractions Here 's the Comfort and Incouragement of Gods servants which do not provoke him to do otherwise with them from some default or miscarriage in them in which case it may be suspended to them That they shall hear a word behind them saying this is the way walk in it when they turn c. But here it may partinently be demanded How this word shall be discerned and known because there 's a great deal of deceit and mistake in the particulars many taking that to be the word and spirit of God which is no more but their own foolish fancy and the suggestions and intimation of the Devil joyning with their own corrupt hearts It is the condition of many people now in these present days and never more than now it is For this There are divers Touchstones and discoveries of it which we will briefly instance in First Let this within thee be regulated by the word without thee And the motions and suggestions of the Spirit examined by the Rule of the Scripture and the written word of God to the Law and the Testimony If they speak not according to this word it is because there is no light in them Isa 8.20 God never speaks in the Conscience contrary to what he speaks in the Scripture for he is unchangeable and cannot deny himself If therefore we have any motions in us which are cross and opposite hereunto we have very greet cause to suspect them as coming to us from another hand yea to abandon them and to bid defiance to them For which as the Wind does not sit at the same time in two contrary corners North and South so neither does the Spirit breath in two contrary motions Good and Evil. The motions of the spirit are always suitable and agreeable to it self Secondly They are also orderly and regular They keep men within the compass of their Callings and the spheres and the place which God has set them in Motions either from mens own Spirits or the spirit of Satan acting in them they are many times out of course they carry them above their line and make them to stretch themselves beyond their measure as the Apostle speaks But those which come from God and the suggestions and inclinations of his spirit they confine them and keep them within bounds They order them and frame them and keep them within bounds suitable to their several stations and Relations and Conditions and Circumstances in the world which they have regard and heed unto So likewise which we may refer hereunto they are agreeable also to the law of Nature and Civility and ingenuity in us Therefore such motions as cross these they are not such as come from Gods spirit but from the spirit of the Devil when any are carried to such acts as are against Civility and common modesty it self Thirdly They are also mild and gentle and seasonable They are not ordinarily violent raptures but such as leave a man in a right apprehension of what he does and reflexion upon it A man knows where he is and what he does while he is followed with them which in the motions of Satan is otherwise Fourthly They are discernable also from their Effects and the ends which they tend unto all the hints and motions of Gods spirit they still tend to make us better and to carry us nearer to himself one way or other they serve to promote Piety and Holiness in us and to better us especially and above all in our Inward man whereas those which are contrary and do serve to weaken Grace in us they have another spring for them Lastly In all these Cases the Spirit commonly brings his own Conviction and Evidence with him And as he says This is the way walk ye in it so he does likewise manifest that it is he that says it from whence the Soul of a Christian may be assured that he is not mistaken or deluded in it Look as those which had the Spirit of Prophesy they did by the same light know both the truth of the things themselves which they prophesied about as also that it was from God that message which they delivered even so is it with those also still which have any motions of the Spirit of God in them they do at one and the same time know both the things themselves which they are moved unto as also the Authour and Original of them But so much for that In these hints and suggestions of the Spirit this voice behinde us may be discovered by
which would be apt and ready otherwise to fly in their faces Those who are guilty of great sins they have now and then sad remembrances of them in their own souls Even Natural conscience is so far active and effectual as that it oftentimes very much afflicts such persons as are deep in transgression Now that this may be a little allayed and pacified in them they think it the best way for them to turn into such kind of Duties as these are Men do naturally affect a slight and easie Religion such as will cost them no great pains or labour with their own hearts and if they can but reach to this they are well satisfied and contented in themselves and sit down abundantly pleased They are willing to do any thing which they may do with the keeping of their lusts and the enjoying of their corrupt Affections that so they may have some kind of quietness and tranquillity in their own minds Now thus because it is obtained in some sort in these meer outward performances therefore do they so much the rather apply themselves to them The consideration of these Points both together the consistency and concomitancy of prophaneness and formality with one another is therefore useful to the right apprehension of mens state and condition in Grace that they may not mistake themselves in this particular as to think the case is presently good with them according to their conversation or abundance in such matters as these are Alas if there be nothing else which they can approve themselves for but this they are but in a sad and miserable condition That Religion which is consistent with the indulgence of base lusts and corruptions in the heart is but a poor Religion indeed This is that which is observable in Popery in a special manner where if they can bring themselves off to some outward and corporal services and performances in the Worship of God this is that which serves their turn whiles in the mean time they allow themselves in secret and inward lusts which also break forth into open abominations And every man by nature has somewhat of this rooted in him Men had rather do any thing than once deny themselves and cross and contradict the byas of their base and corrupt inclinations Oh this goes to their very heart and they cannot indure it They may sometimes come to Church and hear the Word and receive the Sacrament in a formal and customary manner and this breaks no bones if ye go no further than so They may do all this and when they come home return to their wonted wickedness and leudness as is here exprest in the Text and therefore they can comply with such things as these are But to give God their hearts and to serve him in Spirit and Truth and to cross themselves in those sins which are nearest and dearest to them this is that which is difficult for them and they cannot indure to hear of it Here they go away sorrowful as it was with that rich man in the Gospel when Christ put him upon a Duty of self-denial and inward obedience And so much may be spoken of these words in their positive and absolute consideration as they have an implicit Assertion in them for so they have and so also some Translators express it Will ye do so and so that is ye will do so at the same time both steal and kill and commit adultery c. And you withall come and stand in my house Propâ—◠〈◊〉 and formality they are consistent and conâ—◠〈◊〉 one another they are 〈◊〉 as may very 〈…〉 in this thing and they are such as do very much concur in the person Now the second and next view of these words is in their sense of expostulation as our last Translation here renders it and most agreeably to the Hebrew Text Will ye steal and murther c. And come and stand before me in this house c where the Lord calls this people to an account for their mixture of these two both together How whiles they allur'd themselves in the one they practised the other whiles they were guilty of so great and so many notorious Miscarriages How together with them they did joyn these semblances and appearances of Devotion And this Question or Expostulation it hath a double Emphasis or respect with it First How can ye do so in regard of your selves as to your own satisfaction And Secondly How can ye do so in regard of Me as to My content First How in regard of your selves How can ye satisfie your own Minds and Consciences with such kind of doings Can ye think but in your own hearts that this is a thing fitting and convenient The Lord here seems to appeal to their own Judgments in this particular as he does also in other places of Scripture This is the great unhappiness of prophane Hypocrites and Formalists that they are in a manner condemned of themselves and their own consciences many times tell them that their actions are otherwise than they should be when they consider seriously of them they cannot but conclude against them and acknowledg them to be very unreasonable And therefore does the Lord himself in such cases upon these terms proceed with them as he does here with this people of the Jews Will ye steal and kill c And come and stand before me c That is can ye satisfie your selves in so doing Their Actions though as I shewed before they were consistent yet they were incongruous though they were such as were done together yet they were not such as did hold together but as the legs of the lame were unequal There was a repugnancy in them as themselves could not deny That 's that which is here signified and accordingly it is that which may be done to any other in the like cases whether in the exercise of the Ministry or in private and Christian Admonition we may herein appeal to mens consciences in this particular who if they will deal indifferently and impartially cannot justifie their own proceedings Hypocrites whiles they hope to please others yet they inwardly displease themselves as doing that which is not warrantable or allowable even in their own Judgments And that 's one Emphasis of this expression How can ye do so in regard of your selves How can ye please and satisfie your own minds in this wretched mixture and conjunction But then Secondly which is chiefly considerable how can ye think to please Me or not rather highly to displease Me and to provoke me by such waies as these are The Lord does here by this expression not only argue with them but reprove them and express his displeasure against them that they should carry it thus towards him And there are two things especially which he seems here to tax and challenge them for To speak distinctly of it First he taxes them for their Formality in that they thought to please him with their bare external performances And
it and till then I shall be unable to do it There 's no teaching or converting of others till we are first wrought upon and converted our selves He that is otherwise he cannot do it Cannot do it in regard of Performance That 's the first Secondly Cannot do it in regard of Acceptance God will not take it so well from him in his mking and pretending to do it neither is it altogether so satisfactory to men To hear a man speaking against such and such corruptions in others which he does indulge in himself it has not that comeliness in it neither does God himself so approve it in him What hast thou to do to take my words into thy mouth c. Psal 50.16 when thou hatest to be reform'd Isaiah durst not go on God's message whiles he was a man of unclean lips And Paul was a chosen Vessel to God before a Vessel to bear his name before the Gentiles A Vessel of Election before a Vessel of Honour and fit for the Master's use and prepared unto every good work And so are all others else to be according to that of the Apostle 2 Tim. 2.21 Thirdly Cannot in regard of Success He that 's himself unconverted and unexperienced in his own heart he cannot speak so profitably to others and to the good of their Souls Nothing goes to the heart so much as that which comes from it When the Spirit of the Teacher goes along with his words and speeches then they are likely to be most effectual How coldly do words of consolation come from an uncomfortable spirit or words of confirmation from an unsetled spirit or words of correction from a licentious How forcible are right words says Job 6.25 And then are words right when the heart is right from whence they come Therefore this teaches us what in this case is to be done by us We see what cause Christians have among many other reasons besides to look to the frame and temper of their hearts even to the good and advantage of others among whom they live and converse withal That from hence they may be so much the more useful and beneficial in the communion of Saints and have greater success in the application of themselves to their Brethren whether as Ministers or other men For though God may sometimes do some good even by those who are themselves unconverted yet it is not so natural nor usual God first converts Peter before he strengthens others by Peter And Jeremiah must first return to God before he stand before God as serviceable to him Jer. 15.19 And when this is done then this effect follows upon it When Peter is converted then his Brethren also shall be strengthened which is another sense may be fastened upon the words by taking the Imperative for the Future which is also common and ordinary in Scripture And so here 's again not only a duty but a mercy and a priviledg which our Saviour does intimate and exhibit unto us The conversion of one Christian it is a strengthening and corroboration to the rest God's Grace and goodness to some of his Servants is an heartening and encouraging to their Brethren Thus St. Paul 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to everlasting life God's mercy to the Apostle it was an embleme of the like mercy to be shewn to all other Believers And David Psal 34.4 5. I sought the Lord and he heard me and delivered me from all my fears And what follows They looked unto him and were lightned and their faces were not ashamed They i. e. they which stood by which were strangers but yet observers of God's dealings and carriages to me And so again in that place before alledged which may serve as a kind of parallel to this Psal 51.12 David signifies that when God had restored to him the joy of his Salvation and had stablish'd him with his free Spirit that then as he in regard of endeavour would teach sâ—iâ—ers so then also in regard of success in all likelihood and probability of dispensation sinners should be converted unto him The Use of all comes to this namely to teach us accordingly to improve the examples which are set before us in this particular The examples of our Brethren falling and overcome with temptation should make us so much the warier and more shy of being tempted our selves To be strengthened that is strengthened with Grace and ability of resistance And the examples of our Brethren rising again and recovering from temptation should make us also to be so much the cheerfuller and more hopeful of being supported our selves Strengthened that is strengthened with comfort and expectation of subsistence And in both together shall we close with God's ends in such Providences as these are before us I have done now with the Third General Head which is a Christian's Duty and so also with the whole Text it self SERMON XII JOH 3.8 The Winde bloweth where it listeth and thou hsarest the sound thereof but knowest not whence it cometh and whither it goeth so is every one that is born of the Spirit There is nothing which is harder to deal withal than a carnal and unregenerate heart which will still have somewhat to cavil at and to object against the Truths of Christ even there where they have the greatest evidence and infallibility in them and are least of all to be questioned of all other Points besides An instance whereof we have here in this Scripture which we have now before us and the coherence of it in the discourse of our Saviour Christ with Nicodemus a Ruler of the Jews This person was somewhat convinced of the worth and excellency that was in Jesus and therefore betakes himself to him and yet he was afraid or ashamed openly to confess him and therefore comes to him by night in a private acknowledgment of him Now our Saviour presently saw what he wanted as the ground of this carriage in him and that was a serious work of the saving Grace of God upon his heart which might make him to close with him in good earnest and therefore takes occasion to discourse of this Point unto him Of the necessity of being regenerated and born again But Nicodemus understands not what he means or at least is not willing to understand it and therefore makes an exception against it from the absurdity and impossibility of it and wonders at it how it should be so Now this Text which I have here read unto you is a taking off of this wonder from him by a further discovery and explication of this Doctrine to him Marvel not says he that I said unto thee ye must be born again The winde bloweth where it listeth and thou hearest c. THis present Verse before is nothing else as I may say but a description of the work of Regeneration or of
in Religion and real and sincere without guile As men do one of another Take it in matter of friendship he is a friend which is a friend indeed not only who has the name and profession and complement but who has the truth and reallity and who upon occasion will shew himself to be so Even so it is likewise in Godliness it is sincerity which is all in all and the greatest ground of comfort of any thing Therefore David he stands upon this Psal 51.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to understand wisdom And so Hezekiah when he was drawing neer to the Grave in all probability what was that which upheld him and supported him and comforted him in that condition why it was the consciousness of his sincerity that he had been godly indeed Isa 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Oh beloved this is that which will be more of worth to us than all the world besides to be sincere and sound-hearted Christians and will stand us in stead when nothing else will be able to do us good As long as men are well and in health and have all things fall out to their minds so long they may make some shift it may be with the meer shadows and colours of Christianity and the outsides of Religion but when they shall fall into any trouble or distress or perplexity or death it self then there 's nothing which will serve the turn but sincerity When men must dye indeed then they must be Disciples indeed or else their condition will be very miserable There 's a double blessed effect which follows upon the sincerity of Religion The one is strength of duty and the other is strength of comfort First strength of duty for the performing of those things which God requires and in that manner in which he requires them This is according to the sincerity of mens principles Take a man that has not the truth of Grace in him and he cannot put forth that which is right in God's sight Because he wants the form and principle therefore he cannot produce those operations which slow from it Secondly Strength of Comfort which is still the more as there is more of truth in us As St. Paul tells the Corinthians 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we have had our conversation in the world and more abundantly to you ward Secondly That does so Vniversally He is a Disciple indeed that is a Disciple in every particular Those which are Christ's Disciples they must learn what ever he will teach them and have them to learn though it be never so difficult Joh. 15.14 Then are ye my friends when ye do whatsoever I command you We must learn whatever he will teach us and we must do what ever he enjoyns us for there is both of these in this expression of a Disciple here in the Text. Which is not only a word of docibleness as it reaches to the information of the understanding but also a word of obedience as it reaches to the regulation of the practice All that are Christ's Disciples they are likewise his Servants which is not so with other Scholars And he is their Master not only to instruct them but also to command them And his commandments may not be grievous to them though never so opposite and contrary to nature and flesh and blood in them This Vniversality it is an impediment unto this Reality As Cornelius Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God So here likewise in the Text If ye continue in my word indefinitely then are ye my Disciples indeed The Third Qualification is perpetuity and constancy This is exprest in the very Text as we shall see afterwards to be Christ's Disciples and to be so to the last and to hold out in the profession of the Faith without wavering are one and the same as the Apostle speaks in Heb. 10.23 Thus have we seen the chief properties wherein the nature of a true Disciple does especially consist We may look upon it further by way of Illustration in its contrarieties and oppositions And so a Disciple indeed it does carry the Antithesis with it First it 's opposite to a Disciple in name and appellation Such a Disciple was Judas he had the name and title of a Disciple nay and many performances also but yet he was short of this Disciple indeed for all that And so it is with many others besides even to this present day They are call'd and go for Christians but yet have very little or none of the power of Christianity in them being like some of those in the Church of Sardis which had a name that they lived but were dead Rev. 3.1 Secondly It is opposite to a Disciple in appearance and outward view As there are many in the World which one would take for as good Christians as any if he looked superficially upon them which yet indeed and in good earnest are none but the quite contrary to a piercing and discerning eye Such a Disciple as this was Simon Magus of whom 't is said that he believed and was baptized and continued with Philip c. Acts 8.13 He went currant for as good a Christian as the best but yet when Peter comes to search into him he passes this censure upon him that he was yet in the very gall of bitterness and bond of iniquity ver 23. Thirdly It is opposite to a Disciple as to the meer outward acts and performances of Religion He is a Disciple indeed which is a Disciplein spirit And so the Scripture sets it making these two expressions in spirit and in truth to be equivalent We read of divers in Scripture which did many external good services which yet notwithstanding Christ owned not for his Disciples because they did not do them in a right manner and with a single heart We are so far forth commendable in any good duties which are done by us as we are the better either in them or from them In them so far forth as our hearts are affected with them And from them so far forth as they have an influence and efficacy upon our hearts after that they are perform'd And thus ye see it also in its opposion Ye may take it and look upon it in one consideration more and then it will be full and compleat And that is its latitude and extent Our Saviour by this expression does not only point at a Disciple then but a Disciple now and gives such a description of it as does suit and agree with all times and ages of the world even in following generations Whosoever is
affections and hearts off from the principles But Thirdly Especially let us go to Christ himself to hold us in his hand Joh. 15.4 Abide in me and I in you c. We must first labour to find our selves truly ingrafted and incorporated into Christ and then we must draw strength and power from him whereby we may subsist We must continue in Christ himself that so his words may continue the better in us And so ye have both parts of this Speech of Christ brought together The Duty supposed and the Priviledg inferr'd and one following upon the other It is the priviledg of all true Christians to be the Disciples of Christ indeed and that which chiefly gives them right and title to this priviledg is their continuing and abiding in his words If ye continue in my words then are ye my Disciples indeed SERMON XV. JOH 6.37 All that the Father hath given me shall come unto me and him that cometh unto me I will in no wise cast out The World's rejection of Christ and of the Doctrine which is delivered by him it is no disparagement either to Christ himself or to his Doctrine which was delivered but to those rather which reject both Him and it which is that which by way of prevention he does intimate here in this Scripture Our blessed Lord and Saviour had in some Verses going before shewn who and what he was and the Excellencies and Commodities which were in him Now because the Jews might perhaps have objected That for all this he was not generally so embrac'd but there were many still which held off from him For this he tells them That the Truth of God not withstanding has that honour given it which belongs unto it for let others be that which they will be those which are Chosen and Elected of God they are sure to have benefit by it and to make a profitable improvement of it All that the Father hath given me shall come unto me c. IN the Text it self we have two General Parts observable of us First An account of the persons that come to Christ All that the Father hath given me shall come unto me Secondly Christs Entertainment of those that come to him and him that cometh unto me I will in no wise cast out We begin with the first viz. an account of the Comers All that the Father hath given me shall come c. Before we come to handle the main Doctrine which is here exhibited to us there are two Terms in this passage to be opended and explained by us First what is meant by coming to Christ Secondly what is meant by being given to Christ by the Father When we have understood both of these we shall the more easily proceed in the points which slow from them For the first Coming to Christ it hath a various sense in it and may be diversly taken by us but we will reduce it to two Heads First an Outward coming in application of our selves to the means we are then said to come to Christ when we come to the Ordinances of Christ This is that which we often meet withall in Scripture a coming thus Mark 10.14 Suffer little children to come unto me and forbid them not And so in many other places besides in the Gospel There were divers which came to Christ that is they had access to his person and did repair unto him this we cannot do now in the Letter and directly but we may in the Analogy and that is by our attendance upon the external means of Salvation so long as we come to them we do in a sort come to Him He that receiveth you receiveth me Matth. 10.40 And Since ye seek a proof of Christ speaking in me 2 Cor. 13.3 But this is not all the coming which is intended here in this place there is somewhat more in it than so Therefore secondly Coming to Christ is as much as closing with Christ embracing him and believing on him and submitting to him it is a coming not onely of the feet but especially of the heart of the Soul and inward man This is the coming which is here principally aimed at when we so come to Christ as that we do yield up our whole selves to be at his disposing When we come off to him and comply with him and resign our selves to him then we come to him and come to him to purpose and not before And that 's the first term to be explained what 's meant here by coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come unto me The second is What by Given All that the Father hath given me Now for this we must know that there is a double Gift of us to Christ First In God's Eternal Purpose and Counsel and Decree We are given to Christ when we are design'd and set apart for him That 's the Gift of Election So All that the Father hath given me that is All that he hath separated for me that he hath made choice of as Members of me Secondly We are given to Christ in the drawing of our hearts unto him in our effectual Calling and Vocation when God by his Spirit does perswade us to close with Christ in those terms which he offers to us in the Gospel then he is said to give us to him And this Giving it is mutual and reciprocal Christ he is given to us and we are given to him and so there is a Marriage-knot which is drawn and contracted betwixt us And this now for the meaning of the words what we are to understand by Coming and what by Given Now to come to the main Doctrine it self which is here exhibited to us All that the Father hath given me shall come unto me This it hath a double force or emphasis with it either first of all as an expression of Latitude and Vniversality or secondly as an expression of Confinement and Restriction According to the first sense so there is this in it That whosoever are Elected shall be Converted All that God has given unto Christ that is ordained and set apart for him they shall be converted and brought home unto him According to the second sense so there is this in it That none can come to Christ but those which by God himself are given to him All that the Father hath given me as excluding any other besides from this Condition We begin with the first viz. as it is an expression of some Latitude and Universality Whosoever are Elected shall be Converted Whosoever are appointed to Glory they shall be made partakers of Grace Rom. 11.7 The Election hath obtained it but the rest were blinded And Acts 13.48 As many as were ordained to eternal life believed So 2 Thess 2.13 God hath chosen you to salvation through sanctification of the Spirit and belief of the truth This must needs be so because the End and the Means they still go both together according to Gods manner of dispensation and the foundation of the Lord is
of Vtterance a third has a gift of Interpretation one is better in the Applicatory part another is better at the Expository This diversity and variety of gifts wherein all are excellent and it is very hard to say which is best it comes from the Spirit of Christ as the same Apostle also tells us in the same Chapter All these worketh one and the self-same spirit dividing to every man severally as he pleaseth 2 Cor. 12.11 Secondly As for the various Distribution so likewise for the Succession As these gifts in several persons so likewise in Ages and Periods of Time and Generation one after another It is very considerable this That Christ does so order it in his Providence that his Church shall still one way or other be furnished and provided for in the world the Prophets in their Age the Apostles in theirs succeeding Ministers in theirs and that in each of these in the withdrawing of one there hath still been the substitution of another for the preservation and upholding of the work Elijah translated but Elisha left behind him Jeremy imprisoned but Baruch inlarged Paul in bonds but Timothy at liberty John the Baptist removed but Christ continued Christ himself departed but his Spirit coming in his room I will not leave you comfortless but I will thus come unto you The Use of all this to our selves is with thankfulness to acknowledge the love and goodness of Christ in this particular and to improve it to our best advantage not to carp or cark or quarrel with the gifts of our Ministers or to compare them or set them one against another as we are apt to do but rather to bless God for them in the various ordering and distribution of them and to partake of that good from them which God affords us for the good of our Souls which is to walk answerably to Christs dealing with us in this particular And that 's the first conveyance of Christ's Spirit to wit In the distribution of the gifts of it The second is in the Distribution of Graces Christ comes by his Spirit in them not onely in his gifts of Edification but in his gifts of Sanctification Faith and Love and Patience and Humility and the like We find that after Christs Ascension there was a greater measure and abundance of these Religion was now more Spiritualiz'd and Christians themselves were now raised to a more heavenly and spiritual frame of Soul than before they had been As the Word of God grew and multipi'd so likewise the Improvements of it and the Graces of those who had the priviledge of being partakers of it It is said of the Romans that their faith was spoken of throughout the world Rom. 1.8 Of the Corinthians that they were enriched in all graces 1 Cor. 1.4 5 c. The Apostle commends the Colossians for their faith in Christ and love to all the Saints in Col. 1.4 c. Thirdly In the distribution of Comforts Thus did Christ come by his Spirit especially not onely as he was a qualifying Spirit furnishing them with all Gifts not onely as he was a sanctifying Spirit induing them with Graces but also as he was a comforting Spirit filling their hearts with joy And thus he did This is that which is principally stood upon here in this Scripture as we may see in the Connexions of it thus in verse 16 17. I will pray the Father and he shall give you another comforter that he may abide with you for ever even the Spirit of truth c. The sadness of Christs departure it was scattered by the presence of the Comforter which was interpretatively his own presence with them Thus in all these respects did Christ himself come to them by his Spirit in its Gifts and Graces and Comforts Now to improve this still so much the more and that it might be a full Argument to them for the pacifying of them I will not leave you comfortless I will come unto you we may take this in further with it that it is considerable under a two-fold Emphasis the one Discretive and the other Consequential The Discretive Emphasis is this Ye have no cause to be very sad or uncomfortable for though I go from you yet I will come unto you The Consequential Emphasis is this Ye have no cause to be sad or uncomfortable for because I go from you therefore I will come unto you my coming to you is both the consequent of my departure and following upon it And again my coming to you is also the effect or result of my departure and flowing from it First Take it in the Discretive Emphasis Though I go away yet I will come There was good reason why they should be satisfied from that that he was not quite and utterly lost or gone irrecoverably but cum animo revertenti with a full purpose of coming again or if not of coming in his Person yet of coming in that which was better at least for them and that was of coming in his Spirit which he here intends and which we have spoken to all this while His going had no cause to disquiet them whiles it had his coming following upon it to them Secondly Take it in the Consequential Emphasis Because I go away therefore I will come This was that which was here also considerable as it follows afterwards Christs going in his Person was the cause at least sine qua non of his coming in his Spirit if he had not gone that way he had not come this Thus we have it in Joh. 16.6 7. Because I have said these things to you namely of my going from you therefore sorrow hath filled your hearts Nevertheless I tell you the iruth it is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you That is if I do not go I shall not come but if I do go I then shall And that 's the second Explication of his coming the coming of him in his Spirit To this last of all we may add a Third with which I conclude and that is his coming in Glory at the last day This is very frequently and emphatically call'd in Scripture the coming of Christ and it is that which may very much pacifie and satisfie Believers in his present absence and keep them from being sad and comfortless that he will come thus This is that which he makes mention of in the three first Verses of this Chapter and wherewith he does labour to comfort them Let not your heart be troubled c. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you unto my self that where I am there ye may be also This is in other words call'd his Appearing and Revelation and such like phrases as these This in the meditation of it is very comfortable to all true Saints and Members
to digest every truth which we hear and to make it our own or else we can have no benefit by it There must be a turning of our spiritual nourishment into the substance of our souls as of our corporal nourishment into the substance of our bodies and that suitable to the several parts of it now this is the work of Faith Faith it makes every truth ours by appropriating it and bringing it home to our selves And that in a proportion suitable to the nature of the Doctrine it self If it be a Doctrine of Information Faith makes it ours by framing and conforming our judgments thereunto and setling us there If it be a Doctrine of Consolation Faith makes it ours by closing and complying with it and so drawing comfort from it If it be a Doctrine of Threatning Faith makes it ours by trembling at it and reforming for it Thus Faith is active in all as that Grace which does apply all to us The consideration hereof may be thus far useful to us As first It may teach us how to address our selves to the hearing of the Word namely by labouring to prepare our hearts by a spirit of faith Oportet discentem credere we must come with a resolution to imbrace every truth of God which he propounds unto us Preaching will do us no good without believing if we had all the Preaching in the world without it we make the Ordinance but a Complement and meer word of course unto us Why but then may some say If Preaching does no good without believing why then we should preach only to Believers and none but them To this I answer No for by Preaching we make them Believers through Gods blessing upon it Preaching is a means to work that Faith which does improve it self and without which it is ineffectual as wine enables the stomack to work it self to the good of the body Secondly Seeing Preaching does no good without believing let us here then see why there 's no more good done by Preaching many times than there is we are apt when we profit not by the Word to lay the fault on other things the Doctrine and the Preacher and the like but we should confider whether it lyes not in our selves in our own hearts It may be we come not to the Word with that faith and expectation from God as it becomes us to do and then no wonder if we profit not by it Thirdly Let us hence not glory in the means that we have the Ordinances and the Word Preached unto us but let us consider what faith our selves have for the receiving and entertainment of them And that 's the first restraint None have benefit by Preaching but Believers The second restraint is this That none have the benefit of Salvation but Believers Salvation is restrained to Faith He that believes shall be saved but he that believes not shall be damned Mark 16.16 No Faith no Salvation They could not enter in because of unbelief Heb. 3.19 Of them that believe to the saving of the soul Heb. 10.39 Faith is the saving Grace as infidelity is the damning sin Not but that there are other saving Graces and other damning Sins but those which are so they are in the strength of these as being prinoipal and most effectual hereunto These are so by a special quality and property in them either to save or damn And for saving because that 's to our purpose faith has it here attributed to it self First as the radical and fundamental Grace and that which puts a life and vigor into all the rest And therefore ye shall find in the Eleventh Chapter of the Hebrews how all 's ascribed to this By faith they had a good report for every thing else which deserved good report If they had love or patience or humility or self-denial or zeal all was from faith In Enoch in Noah in Abraham in Moses and the like By faith they are said to do all whatsoever they did Secondly Faith has it attributed to it because it is that whereby we please God Without faith it is impossible to please God Heb. 11.6 Thirdly It is Faith which lays hold upon Christ who is the Author of Eternal Salvation Gal. 2.20 I live by the faith of the Son of God who loved me c. This knits and unites us to him asour Head and when he is saved we are saved too by this union Fourthly It is Faith which gives most glory to God Rom. 4.20 Giving glory to God And 2 Thes 1.10 To be glorified in his Saints and to be admired in all them that believe Fifthly Faith is that which does most conquer temptations and subdue all the enemies and adversaries of our salvation Ephes 6.16 Lastly Faith is said to save as the condition which God requires and will have in them which shall be saved and this were enough though nothing else to give account of it In all these respects is Salvation attributed hereunto But what is this Faith which we speak of all this while and wherein does it consist Sure it is not a meer assent to the truth revealed though that be somewhat which belongs thereunto yet this is not all the Devils thus believe which yet tremble as knowing that they are sons of wrath Jam. 2.19 But saving faith is quieting faith too Being justified by faith we have peace with God Rom. 5.1 Now what faith is this this is no other than a taking and receiving of Christ upon those terms in which he is offered in the Gospel for a Saviour and Lord too To as many as received him c. Joh. 1.12 As we must be willing to be saved by Christ's Blood so we must be willing to be ruled by Christ's Spirit Now this Faith has this also in it an assent to the whole truth of God which is revealed unto us Historical faith is comprehended in Justifying-faith as the less in the greater as the Vegetative and Sensitive soul in the Rational But the proper act of Justifying-faith is to lay hold on Christ Ens incomplexum est object um sidei justificantis Thus we see what Believing it self is The close of all for our selves is but to find this in our selves for our own particular And as we love Salvation accordingly to make good our Faith This we may discern and discover by the rise and fruits and workings of it For the rise of it it comes by Preaching and is suitable to the Doctrine of the Word Those which contemn the Ordinance they have none of the Grace For the fruits of it it works by love p1 It makes us afraid to displease God p2 It makes us couragious for God p3 It makes us love the Children of God p4 It quite changes and alters our converse from evil to good And so I have done with the fourth particular the extent of the work it self To save them that believe And so likewise with the second General in the Text Gods supply of the worlds defect
such points whosoever they are First Because they are such points which are indeed if we rightly consider them of a very deep reach in Religion though God in his Providence has brought it down to the capacity of the meanest yet in that it is such a Doctrine as does sute with the learning of the greatest and such as the greatest wits in the world may not scorn to search into What do we speak of the world and men when the very Angels themselves admire it and bow down to peep into it as the Apostle Peter tells us 1 Pet. 1.22 If they are such Mysteries as are high enough for Angels surely men have no cause to disdain them or scorn them or be weary of them though never so fully accomplished in regard of humane wisdom and learning here 's that which will hold them tack whosoever they be Secondly The wisest and learnedst that are such points as these may very well become them forasmuch as they are necessary points and such as tend to Salvation it self If wise men will be saved they must be glad to hear of saving truths there being but one way to Salvation for them and all others besides Those who have the greatest skill in Physick they are glad to take the same potions for their health which others take and so those which are the most famous for wisdom they may be glad also to partake of the same truths for their spiritual edification which others do of meaner parts Thirdly Again there is this besides considerable in it That there 's an infinite depth in these matters which we can never sufficiently reach or dive into and those that knew never so much of them yet they are still capable of knowing more and every new discourse about them it still adds somewhat unto them as every time that we read the Scripture we may still gain some new knowledg by it Besides further That we need affections even there where we need not information This is a special ground for the Preaching of plain Truths to great Wits thereby to work upon their hearts and to draw their love and affection to them There are many which know a great deal but their knowledg is very cold and dead and heartless in them and therefore to put some fire into them it is necessary to inculcate and preach these points upon them as men eat not only to take away hunger but also to gain spirits not only to satisfie their appetites but likewise to encrease their strength and corporal vigor This may then teach all such persons with patience to submit to such Truths and Points as these are and to receive with meekness that word which is able to save their souls as the Apostle James speaks Chap. 1. v. 21. Let us not disdain the common Doctrines of Religion nor think them too low for us which as no man is too good to preach of so no man is too good to hear nor to have imparted and communicated unto them And that 's a third thing here in the Apostles carriage his faithfulness and indifferency of mind The same Truths to Jews and Gentiles Fourthly There is here one thing more in his practise and that 's this namely his wisdom and discretion in the course which he here took for the curing and removing of the distempers of these Jews and Gentiles in reference to Preaching and that is by the very exercise of Preaching it self They counted it the foolishness of Preaching Well how does the Apostle now go about to free them and deliver them from this mistake why he does it no other way than indeed by preaching to them The way to bring men in love with Preaching is to use Preaching amongst them diligence in the performance will make them to affect the ordinance One would have though when the Apostle had perceived what mean apprehensions these people had of Preaching he should have now forborn Preaching amongst them and resolved as Jeremy once did that he would never preach more I said I will not make mention of him nor preach no more in his name Jer. 20.9 But St. Paul does not so he now Preaches so much the rather and falls to his work so much the faster We preach Christ crucified And this there 's good cause for First Because a great occasion of peoples prejudice against Preaching is because indeed they are unacquainted with it they speak evil of that they do not know whereas if they knew it better they would be more in love with it Now the use of it does discover this to them this shews them that worth which is in it which otherwise they do not so well discern as it is in other matters the strangeness which is betwixt friends is cause from want of converse c. so here Secondly Because there 's an authority in Preaching and an effcacy which goes along with it which does command respect unto it it is not in mens power and liberty whether they will honour Preaching or no they shall do it by meer force and as it were against their wills whether they will or no as Physick makes men in love with Physick This therefore is first a good Item to Ministers what to do in such cases to do as the Apostle here do's And secondly we see here how to cure this distemper in many places in the Country namely by sending Preachers amongst them And so for the curing also of an itch in hearing the way is to preach sound and powerful Doctrine to them But so much of the first Particular viz. The Apostles carriage as concerning the ordering of his Ministry which we have seen in four several Instances The second is the Apostles Doctrine for the points delivered by him and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ crucified This was the string which the Apostle here harped upon and the lesson which he principally taught from whence we may observe thus much That Christ crucified is the main object and matter of our Preaching the chief work and imployment which lyes upon us in our Evangelical Dispensations is to lay open the Cross of Christ The Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified In the second Chapter of this present Epistle and the second verse the Apostle professes that for his part he determined to know nothing else I determined to know nothing amongst you save Jesus Christ and him crucified I determined the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judged not only in a way of resolution I purposed to know nothing else but also in a way of approbation I esteemed nothing else besides so fitting to be known To know amongst you what 's that that is indeed to make known A Minister knows no more in this sense than he publishes and declares to others and makes them know as well as himself Now this was that which the Apostle was resolved on especially to beat upon in his Ministry
which is required to such a work as that is If ye ask what is required else I answer a competent understanding in the whole Body of Divinity and Religion a Genius which I know not how to express to you a particular faculty for the understanding and interpreting of Scripture a Theological and Ministerial frame and disposition of mind a spirit of discerning in reference both to persons and truths together with a mind wholly imployed and taken up in such things as these are and given up altogether to them The whole frame and bent of a mans course is to be inclined and carried on this way and dedicated to it an ability rightly to divide the word of truth and to give every one his portion in due season as Paul to Timothy 1 Tim. 4.15 Meditate on these things give thy self wholly to them that thy preaching may appear unto all or in all things as some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them wholly The work of the Ministry is such as it requires the whole man and all his time to be taken up in it or else in such things as do border and confine upon it and belong unto it at least not such as are alterius generis or do divert from it This in other and private Christians of other callings is not nor cannot be which yet is necessary to be And this we speak of the intrinsecal and immediate qualifications hereunto Besides all this to say nothing now at this time of the setting apart hereunto by the Church if there be any which have real gifts for it and approved of though of other callings I should not be sorry but close with you with all my heart but this is sooner presumed than to be hoped But so much for that And so now I have done with the first General part of the Text viz. the Counsel or Exhortation which is here given by the Apostle Covet earnestly the best gifts The second is the Additional Regulation of the said counsel and yet here the Apostle raises his note a little higher than in the former he had done He would not have the Corinthians rest in the common gifts of the Spirit of God and to content themselves only with them but to proceed somewhat further than so as he does here intimate and imply unto them that it was possible for them to do In this second Branch of the Text we have two parts more considerable First The thing propounded The more excellent may Secondly The Proposition of it I shew it unto you We have each of these observable of us First Here 's the thing it self propounded The more excellent way The more excellent way what way do ye call that why surely that will quickly appear if we do but read on to the following Chapter which there are some Interpreters of very good note that would make these words of the Text to be the beginning of And there we shall find charity to be especially commended unto us Charity it is a large word of large extent as large as the whole Decalogue no less than so It is as the Apostle calls it the fulfulling of the Law whatever we can imagine as required in Gods Commandments we have it epitomized and comprehended unto us in this one word of Charity or Love love to God and love to our neighbour and our selves in a due manner and in reference to God this is Charity And so indeed and in effect and conclusion the more excellent way it is nothing else but Piety and Religion Grace and Holiness and Goodness the sanctifying and saving gifts of Gods Spirit both for the habit and operation of them in us these are that excellent way which the Holy Ghost by this advice to the Corinthians does commend unto us There are three points especially which are here observable of us First That Religion it is a Way Secondly That it is an excellent way and more excellent than all other ways and abilities and accomplishments besides Thirdly That it is such a way as we are to pursue and follow after in the most principal manner First I say Religion it is a way and so it is here represented unto us This distinguishes it from a mere sitt or some transient act and no more which abides only for some particular time True Grace and Holiness it is not so it is not only the doing of one or two good Duties and away and for such a season as we may judg most expedient but it is a fixt and setled course through the whole time of our lives Therefore we may from hence judg and conclude of our selves what we are examine what our course is and what it is that we do for the most part apply and bend our selves to and how one part of our lives is suitable and agreeable to the other This is the best discovery of us Even Saul himself may be sometimes among the Prophets and there is not the worst man that is but he may be now and then found in a good action But this is not his way and course and so from thence he cannot be concluded to be good It is the question which Job puts about the Hypocrite Will he delight himself in the Almighty will be always call upon God no he will not in Job 27.10 Secondly As Godliness and Religion is a way so it is the most excellent way of all others it is via per eminentiam as it is here exprest unto us it 's via Regia although it be not via publica a way which has a transcendency in it above any other So the Arabick Interpreter another way which is more excellent One would have thought that when the Apostle had made mention of the best gists he could now have gone no higher for what can be the better than the best But yet he does for all that here 's a superlative beyond a superlative and that 's the most excellent way which belongs to Religion True Grace and Holiness it has an excellency and transcendency in it above all learning and common Gifts whatsoever This will be easily cleared unto us upon this account First Because it is that which does bringus into a nearer likeness and similitude to God himself that 's undoubtedly the most excellent way and carries he preheminence to all other which does make us most conformable to him who is the chiefest excellency Now this we are not so much by our gifts and parts and such accomplishments as those as we are by the work of Grace in our bearts The most exact Image of God it does consist in righteousness and true holiness as the Scripture expresses it to us Indeed it is true that we are made like unto God in some sort in the natural faculties and powers of our Soul our Reason and Understanding c. But this is not all nor the chiefest no but so far forth as we are new created and made over again by the sanctifying work
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
the matter which the Act is exercised about and conversant in towards this object and the Argument whereby or whereupon we proceed in dealing with them First For the Act or what it is which is done it is perswading We perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an expression which carries a various Emphasis First It is a word of endeavour we perswade that is we labour to do so Indeed if we speak of it as to the event so we do not always do it it is our misery and our great unhappiness that we cannot and more ours than any ones else Non suadebis etiamsi persuaseris as he said That that though we have as much cause and more than any others besides to perswade in that which we undertake to perswade men of yet we cannot so readily effect it men will not be perswaded by us even in such things as does concern them very nearly to be convinced and perswaded of Yet who has believed our report and to whom is the arm of the Lord revealed we may complain with that Evangelical Prophet Isa 53.1 As for some other kind of persons that come with their fables and fancies and fopperies and delusions and Astrological Predictions these can perswade when they list to put an whole City into a fright for I know not what But we which bring news and tidings of the wrath of God against sin of judgment and eternal condemnation We which mention the terrour of the Lord yea and that upon knowledg too not meer guesses or conjectures but have good ground for that which we say We cannot stir men nor in the leaft manner perswade them they will not believe what we say as having any reality or certainty in it Well but for all that says the Apostle we perswade and so we do namely as I said in regard of our endeavour and application of our selves hereunto We in the execution of our Ministry do labour and study to perswade men if they will be perswaded by us and it is our duty so to do To do all that in us lies to convince men of that wretched condition which they are in by reason of sin and the danger which they are exposed unto for it This is that work which is proper to us and we do not go out of our way when we are conversant in it Secondly It is a word of mollification We perswade men we do not compel them Fides non cogenda sed suadenda It is a rule of ancient observation and it hath its truth in it according to a due explication and right apprehension which is in regard of the inward acts of the mind and the ultimate resolution of the understanding considered immediately Indeed there may be some kind of compulsion to the outward means and the attending upon them and likewise an use of such means extrinsecally as may cause men to set their understandings on work and to give heed to that which is spoken but directly and immediately to force it this is not agreeable to it as I may force a man to look though I cannot force him to see The work of the Ministry it is not a Physical work but a Moral and so is to be looked upon by us This sutes with the word that follows namely Men We perswade men men must be dealt withal as men and that is by perswasion Hos 11.4 I drew them with the cords of a man What are they namely sound and convincing arguments which might perswade and bring off their understandings to those things which were propounded unto them This is that which we are to do in the Ministry and which God himself likewise does in Regeneration and the conversion of a sinner he does here perswade Indeed when we speak of God he does so and somewhat else that we may not mistake he does not only propound arguments and barely offer such considerations to our understandings but he does likewise forcibly incline them and irresistibly bring them off to those things which he offers and propounds he draws us and makes us to run after him whereby he doth at the same time both preserve the faculties of the soul in that nature which is proper unto them and likewise maintain the efficacy and soveraignty of his own Grace But for us in the Ministry of the Word we do no more than only tender and exhibit such truths to the mind and leave it to God himself to inforce them and set them upon it It is not all the reason or argument in the world which is able to convince and perswade a man without the influence of the Spirit of God When therefore it is said here We perswade you must remember in what sense it is spoken namely by way of Preparation and proposition of such and such truths and arguments which in their own nature are apt so to do It is not in the power of all the Ministers nor men in the world to perswade the hearts and conscience properly and directly and absolutely in the strict sense and notion of the word No this is no work of ours but of God alone God shall perswade Japhet to dwell in the tents of Shem Gen. 9.27 The good old man his Father Noah the Preacher of Righteousness both by his Doctrine and likewise by his Life he had endeavoured it often but in vain and could not do it he could not perswade him by all the Logick and Rhetorick which he had used unto him there was no moving of him only by himself no but he leaves it to God to do it for him and commits it to his transaction as that which was most likely to succeed and to take effect And so must it be also with us which are Ministers as to our performances expect and desire that God may perswade by us but not to think that we of our selves shall be ever able to perswade We do but perswade almost as Paul sometimes did Agrippa Almost thou perswadest me to be a Christian. It is God that must perswade altogether But yet thirdly this expression We perswade it is moreover a word of efficacy too and that likewise in reference to us in our dispensations though not in regard of the effect of our Ministry yet at least in regard of the performance and manner of ordering it so we perswade effectually when as namely we so handle the word in the preaching and publishing of it as that it may carry some life and power with it This was that which was observable in our Saviour He taught as one having authority and not as the Scribs Mat. 7.29 My speech and my preaching says he it was not with the enticing words of mans wisdom but in demonstration of the spirit and with power that your faith should not stand in the wisdom of men but in the power of God 1 Cor. 2.8 Not in enticing words or not in the perswading words
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
now the Servants of God they do receive the Truth in the love of it and as they discern it with their understandings so they likewise imbrace it in their hearts and therefore cannot act against it Look as there is an impotency in evil men to that which is good so there is likewise in some sort an Impotency in good men to that which is evil And so the Scripture seems to set it in another place as Gal. 5.17 The flesh insteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things which ye would Cannot in either reference as the reluctancies of the flesh hinder ye that ye cannot do that good which ye would do from the principles of Grace so again the reluctancies of the spirit hinder ye that ye cannot do that evil which ye would do from the remainders of corruption And this latter is that which we are here to take notice of when the Apostle says of himself and other faithful servants of God that they can do nothing against the truth he means so far forth as regenerate and living by the principles of grace and regeneration in them so they can do nothing against the truth indeed though otherwise when as left to themselves and the natural corruption of their hearts they are sufficiently capable of it and prone and inclinable to it as in case of desertion and temptation is too abundantly declared unto us This is the sum of all that as the work of grace in Believers which is sometimes call'd the seed of God does preserve them from other sins and the presumptuous commission of them so amongst the rest from opposing the Truth and setting against that they cannot do it because they are born of God and have his Truth setled in them Thirdly From a spirit of faithfulness and ingenuity which is over and above in them The Children of God they are conscious to themselves of many engagements which are upon them to truth from the vows and promises which they have made and from the favours and mercies which they have received and therefore can do nothing against it Where men are under any Covenant they are tyed thoug they had never so good mind and inclination to the contrary And so it is here If we could suppose the Children of God to be such as whose affections would serve them for the hindring of the Truth yet their promises and voluntary Covenants are a restraint upon them they have solemnly dedicated and given up themselves to the Truth and so upon that account are now able to do nothing against it And so likewise for the mercies which they have received there 's a restraint from them also The Truth where-ever it is imbraced it does sufficiently reward those who have been imbracers of it besides that they are intrusted with it Now for them therefore to do any thing against it it would be very unworthy they cannot do it upon the point of ingenuity That 's another and the third Consideration Now all together may serve as a satisfaction to mens minds in this particular There are many which are apt oftentimes to wonder at that strictness and rigidness which is in many of Gods servants that they keep so close to the Truth so that there 's no shaking or removing them from it or perswading them to do any thing against it Here 's now a true account of it whence it is so indeed in them It is from hence that they cannot do otherwise we cannot do any thing says the Apostle Paul against the Truth And as he could not do it himself no more can others do it with him They are better taught and they are better affected and they have other kind of Bonds upon them and restraints than other men have who are more loose and at liberty in this respect as for them they cannot do it It is not selfishness or peevishness or perverseness or a spirit of singularity as the world is ready for the most part to construe and judg and interpret it in them no but it is Grace and Religion and Christianity we cannot i.e. we will not there is a restraint upon us of Principles Thirdly We cannot i.e. we shall not It is a restraint likewise of Power we cannot although we would but herein shall be prevented and intercepted we cannot attempt it and we cannot effect it there 's both in it cannot attempt it as prevented by the Providence of God denying us opportunities cannot effect it as prevented by the power of God denying us success First We cannot attempt it God preserves his servants from this even from endeavouring any thing against Truth he keeps them graciously from such temptations and occasions as might put them hereupon and besides what we spoke of before the general frame of their own hearts considered as regenerate there is the particular actings and restrainings of his own spirit in them whereby he does keep them from such a miscarriage and sin as this is Gods servants are under a blessed conduct and government which does prevail upon them whereby they are preserved from those evils and snares which others are taken with and do very readily fall into We cannot that is we shall not attempt it he denies opportunities But then secondly we cannot i.e. we shall not effect it as denied success This it holds good both of themselves and all men else We cannot do any thing against the truth That is we cannot prosperously we cannot successfully we cannot safely We may do it but we had better let it alone Cannot to our own comfort and contentment And we may do it but we had as good spare our selves a labour Cannot as to any real prejudice or disparagement to truth it self Those that seem to do most against it yet indeed they can do nothing at all nor never shall This although it be not the proper and direct sense of the place but rather the other which we mentioned before with some other which we shall speak of afterward as also the analogy of faith yet it agrees very well with the words and may by way of overplus and redundancy be taken in to the explication of them to us even to signifie and declare thus much That all endeavours against the truth are in vain and to no purpose Veritas magna est praevalebit the truth is strong and is sure to prevail When we have done all that we can do against it yet this all is as good as nothing it will at last be too hard for us But I will not insist upon this Point now as not being that which is so much intended I only give an hint of it by the way So much of the first word of Emphasis which is here to be explained and taken notice of by us and that is the word cannot there 's a force in that The second is the word any-thing for so indeed it
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
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
to be seduced on the other be could not here well contain himself but does break forth again and again into these Rhetorical and Hyperbolical expressions as being all little enough to shew how much he was affected in this business Surely we have but very little zeal and spirit in us towards God and his Church if we can suffer his Truth to be diminisht or his servants to be imposed upon and deluded and not in the mean time in our several places bestir our selves in it Where further we may here observe and take notice of the Apostles Impartiality to this purpose his holy zeal was so fervent in him as that he spares no persons whatsoever which might seem to stand in his way whether Ministers or Angels themselves but lets his darts fly against either both one and t'other It is the observation of Theophylact upon the place In that he anathematizes Angels he thereby excludes and casts off all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he anathematizes himself all propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither consideration was available or of force with him to cause him to spare them Mens earnestness is much according to the matter which they are conversant about And indeed it became him so to be and so to do upon such an occasion if it had been only his own private cause which he had kept such a stir concerning it had been justly suspicious but now that it was God's and his Peoples here it was no more than was suitable to him and commendable in him He could not in this case speak too much for the expression of his affection about it and the promoting of it no more can any other do besides in the same circumstances with him And yet to see for the most part how little this rule is observed and practised in the world yea rather the contrary If there be any thing which concerns our selves our own credit or profit or ease or whatever it be we are up with it again and again and can never find the way out of it when we once begin to enter upon it but where God and his Truth is concerned whether Ministers or other Christians the Lord be merciful to us we are herein commonly more silent and remiss and indifferent and well contented than is indeed fitting and requisite for us to be That 's therefore the second Particular which is here observable of us viz. The Apostles Zeal in the Cause and Truth of Christ The third is his constancy and consistency of mind the Apostle would hereby shew that he did not utter these words rashly and unadvisedly before he was aware but considerately and upon due deliberation and therefore repeats them There are many which say that in an heat which they either do or have cause to repent of and to eat their own words therefore what they have said once they think not fitting to say again but it was not so here with St. Paul and he would shew that it was not so with him That it might appear that he spake out of judgment and consideration not out of heat and passion he does again return to it in a renewed inforcement of it As we said before so say I now again if any man preach any other Gospel unto you than that ye have received let him be accursed For the better opening of this passage unto you it may not be amiss for us to consider two things First How far this was not the same in the ninth verse which he said in the eighth and secondly how far it was for there is some kind of difference and agreement both at once in them First To take notice of the difference how far it was not the same in this which it was in that and for this there is a double alteration the one in the expression of the Preacher and the other in the expression of the Doctrine For the Preacher that is signified in the eighth verse We or an angel from heaven but in the ninth indefinitely If any one in the specification of neither Then as to the Doctrine in the eighth verse it is laid down under this phrase of that which we have preached discovering the Doctrine with a reference had to the Hearers these at the first view may seem to have some difference in them but such as will be easily reconciled forasmuch as the latter of them which is in the next place now to be considered is more full and comprehensive than the former and so consequently no recession or departure from it at all thus If any one is more than if we or an Angel in asmuch as it takes in even the Devils themselves into the number not excluding the other Then which ye have received is more than what we have preached because they might have more than himself which had preached unto them and that also of the true Ministers of Christ We see then how in effect it is the same in one verse which it is in the other and in the latter which it is in the former From whence the Apostles constancy and consistency is verified to us As we said before so say I now again And his Constancy in two Particulars First His constancy as to his Doctrine As we said before so say I now again that is as we preached before so I preach now again I am the same in the Truths which I delivered Secondly His constancy as to his censure As we said before so say I now again that is as we curst before so I curse now again I am the same in the threatning which I denounced Either of these senses may be very well fastened upon these words though as I conceive rather the latter First To take it in the first sense his constancy as to his Doctrine As we said before so say I now again that is as we preached before so I preach now again I am the same in the Truths which I have delivered And this again may admit of a twofold Explication either first the same for matter or else secondly the same for quality First The same for matter the same numerical and individual Truth yea and that it may be so rendred in the same or the like words and expressions There is good use sometimes for this so it be done as it should be for Preachers to inculcate the same Points and Doctrines in their Ministry at one time as at another and in the same kind of language we see how those two Epistles of St. Paul to the Ephesians and Colossians they are almost one and the same which does justly warrant such a course and practise as this is Not as it is the fashion especially of many of our new upstarts now-a-days to be always treating of one and the same argument and still upon the same song that if ye know who is the Preacher ye may guess what will be the Sermon before you hear it run about City and Country with two or
imagination of many a sinner that where they have once begun in any evil they had now as good to go on and to make progress in it Oh but take heed of that do not yield to such a temptation as this is it is very dangerous and pernicious to the soul and so will prove God requires we should do our utmost to the avoiding of all manner of sin in us and where we have not so much grace as to come off to such a measure and degree of mortification yet at least to go so far as we can Est aliquid prodire tenus si non datur ultra We should endeavour as much as may be to subdue the very principles and first motions of sin in us if they will still remain yet to prevent the acts If any act of sin break forth from us in the beginning and inchoation of it yet to stop it and to restrain it in the progress then shall we truly put in practise this exhortation and command of the Apostle wherein he does charge us not to fulfill the lusts of the flesh To set this home a little more fully and effectually upon us let us over and above take notice of the intention of the Prohibition in the Text it is given us in two negative Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which carries so much the greater force with it and by the way likewise shews us how far it concerns our selves to have respect unto it it shews us how desirous God himself is that we should withdraw from such sinful courses and likewise how far of our selves we are subject unto them and therefore stand in need of such earnest and importunate prohibitions as these are and they should not be in vain to us but should work upon us to bring us to so much the more caution and heedfulness of spirit Indeed there are some spirits in the world which from hence are so much the worse and do too much make good that observation of Nitimur in vetitum Sin taking occasion by the commandment works in them all manner of concupiscence as the Apostle speaks and the more they are restrained from it the more eager and violent they are upon it There are some which let the Ministers and servants of God say what they please yet they are resolved to do what they list and the more they abound in admonition the more do these abound in transgression and purpose to do so still But this is a fearful perverting of Gods gracious dealings with us in such opportunities as these are and such as where we are guilty of it will highly aggravate our sins upon us which we should therefore especially beware of And further observe how this counsel of not fulfilling the lusts of the flesh it is indefinite and given to all sorts of persons not only to Monks and Eremites as Luther observes upon the place but to all ranks and conditions of men and as he particularly instances in to Magistrates who then put this counsel in practise when they are conscionable in the discharge of their places and careful to close with those opportunities of doing good which in those relations are afforded unto them when they watch over the temptations of their callings and the snares which they are subject unto from the corruption of men which is in them without better heed and regard to their hearts c. And so now I have done with this clause in the first acception of it viz. as it may be taken Imperatively and by way of Prohibition as denoting a Christians Duty Do not in any case fulfill the lusts of the flesh The second is as it may be taken Indicatively and Declaratively by way of Promise as shewing a Christians Priviledg which belongs to him upon his walking in the Spirit and that is that he shall not fulfill the lusts of the flesh In the handling of which words in this sense we may take notice of two Particulars more First of somewhat which is implied and secondly of somewhat which is exprest That which is implied is this that it is a great priviledg and advantage to be freed and exempted from the fulfilling of the lusts of the flesh that which is exprest is this That those which are careful and industrious to walk in the Spirit they shall be made partakers of this priviledg and advantage I begin with the First namely with that which is implied That it is a great priviledg and advantage to be freed from the fulfillingof the lusts of the flesh This I gather from the scope of the words and the Apostles intent in the bringing of them in here in this place and that is to perswade the people of God to this duty of walking in the Spirit from the benefit that shoul come to them thereby We must look upon the Apostle as here speaking somewhat extraordinary when he tells them that it shall be thus and thus with them he does not simply tell it them but he tells it them as some encouragement to them which accordingly he would have them to observe and take notice of and so should we also do with them and this is that which we should take notice of That there is a great deal of benefit and advantage herein to be exempted from the fulfilling of lusts What 's the benefit of it it's manifold and various I 'le instance in one or two Particulars First Liberty and freedom of spirit that has always been counted a great advantage And so it is To be free and not subject to the tyranny of dominion of enemies why this now is the happiness of that man which does not fulfil the lusts of the flesh He is a free-man and to speak the truth there is none other which is so but he Take any other man besides which walks in base and filthy courses and he is a very vassal and slave he is in thraldom and subjection to Satan by whom he is led into captivity according to his will 2 Tim. 2. ult And Satan he 's an absolute tyrant which will be sure to exact the utmost upon those which are made subject to him He is the spirit that rules in the children of disobedience but those which have got power over their lusts they are freed from this slavery and bondage Satan hath now no more part or share in them A second Benefit is peace with God quiet and tranquillity of Conscience This is another thing that follows hereupon Those that follow the by as of their corruptions they cannot so easily or fully be assured of the love and favour of God himself towards them which will be apt to be very much darkened and obscured thereby But now those that resist and overcome them they have this a great deal more certified and confirmed unto them They have more quiet and peace and serenity in their own breasts and spirits than otherwise they would be likely to have Thirdly More expediteness
to Duty and the doing of that which God requires of them in their several places Great and strong lusts are hinderances to any noble performances and high atchievements which are to be undertaken by us The Apostle tells us in the verse immediately following to the Text vers 17. of this Chapter that from the flesh lusting against the spirit the Galatians were disinabled from doing the things which they would and so they were and all others with them whereas on the other side where these are kept down there is strength and ability thereunto namely to serve God with so much the more strength All these laid together do shew us the happiness of this particular condition and the truth of this point in hand to wit the benefit and advantage of not fulfilling the lusts of the flesh Again further we may here also take notice that as it is a benefit in it self simply considered so it is such as is apprehended and counted so by all those which have the Spirit of God in them Those which are the true children of God they look upon this as one of the greatest mercies which can happen unto them to be freed from the power of their lusts This is also implied in the Text it was not only so in the thoughts of the Apostle but also in the thoughts of the Galatians to whom he here wrote or else he had said nothing to the purpose and it had been to no end to signifie as much unto them that by walking in the spirit they should have this benefit confer'd upon them if they had not thought it to be a benefit indeed But now he uses argumentum ad homines and speaks to them in their own Element to their heart as the Hebrew phrase hath it He knew he should now please them and bring that which would be acceptable to them when he should tell them of being freed from their lusts and so he did A good and a gracious heart looks upon this as the greatest mercy and priviledg in the world which he longs for and most eagerly desires as the Apostle Paul Oh wretched man that I am who shall deliver me from this body of death I thank God through Jesus Christ our Lord which is such as makes him willing to desire even death it self where in he shall indeed partake of this priviledg Again Moreover observe this as another thing implied in these words That the reward of Religion lyes within the compass of Religion The Apostle had stir'd up these Galatians and in them all other Christians to an holy Life and spiritual Conversation to walking in the spirit Now what does he here for their encouragement signifie to be the reward and recompence hereof unto them Why namely this that they should not fulfil the lusts of the flesh He does not say ye shall have such and such outward comforts heaped upon you riches and honours and the like nor he does not say ye shall have Heaven at last given you and ye shall be free from condemnation though this also be true no but ye shall not fulfil the lusts of the flesh If we had no other recompence of a godly life but only that which is emergent from it and immediate to it yet this were enough to satisfie us in it and to perswade us to the leading of it And so much for that which is here supposed and implied in this expression I come now in the second place to that which is exprest which is the words of the Text And ye shall not fulfil c. This for the right handling of it we must take in its conjunction and connexion with the words before and as dependent thereupon Walk in the spirit and so ye shall not fulfil the lusts of the flesh the one prevents the remedy against the other the more spiritual any are the less carnal and the more we are guided by the spirit the less we shall yield to the flesh This truth and expression may be made good to us according to a various explication which may be given of it First Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have so great a mind and desire to fulfil them ye shall be restrained in regard of inclination though Grace and the exercise of it does not as I said before wholly extirpate all cortuption out of us and make it cease to be whiles we live here in this world yet it does qualify the dominion of it and makes it cease to be in that measure and degree wherein it was in us before And as sinful acts do increase the habit of sin in us as we have formerly shewn in the point above so the other side do gracious acts dminish this habit and make it less It is the avantage of that man who is imploy'd and taken up in well-doing that he has not that lust and propensity in him to that which is evil as another has Godliness it puts our mouths out of taste to the pleasures of sin as on the other side sin does make goodness to be disrelish't by us Look therefore how far a man is freed from fulfilling the lusts of the flesh by having little or no desire unto them so far is he freed from them also by this course of walking in the spirit which is advantageous and effectual to this purpose to mitigate the desire of sin in them Secondly Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have temptation to fulfil them ye shall be kept from lustful and sinful suggestions and provocations The reason why many fall into sin now and then is because they have strong temptations and instigations to it because the Devil is very busie with them and it pleases God someimes in his Providence to give them up into Satans hands But now when men are careful to walk in the spirit they do very much provide for themselves in this particular Satan has not that power over them and advantage which otherwise he would have in the neglect of it nor they are not so much under the power of temptations as they would be if they did not thus walk This is true upon a ouble account both on Gods part and on Satans on Gods part who in this case does not so much give them over to temptation and on Satans who in this case has not that incouragement to fasten his temptation upon them First I say on Gods part who in this case does not so much give them over to Satan to be tempted Take a man that neglects his daily walk and converse with God that does not look so strictly and narrowly to his steps as it becomes him to do it pleases God now and then for his exercise and tryal and partly his correction to let Satan loose upon him and to suffer him to molest and trouble him with sad temptations not only for sin
but to sin also thereby to humble him and bring him low and to shew him the vanity and sinfulness of his own corrupt heart But now when a man walks in the spirit and is careful to keep close to God God will free him from such evils as these Again secondly It holds also on Satans part who in this case has not this incouragement to tempt as thinking he shall but lose his labour and do all to no purpose It is true indeed that Satan is not easily put out of heart in regard of his temptations nor yet does he always forbear men because they have more grace in them nay therefore does hereafter sometimes so much the more violently set upon them he throws his sticks the fastest at those trees which have the most fruit upon them because he thinks thereby he shall have the greater booty but yet where he sees Grace in the activity and the exercise and improvement of it in a spritual way he is not so much heartened and incouraged and provoked to tempt men as otherwise he would be Resist the Devil says St. James and he will flee from you Give him but the least advantage and he will be sure to take it and improve it to the utmost but resist him an give denial to him and then he is gone Why thus now do those that walk in the spirit they leave no hole for Satan to come in and they put on all their spiritual armour whereby they stand against the wiles of the devil Ephes 6.11 Thirdly Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have leasure or opportunity to fulfil them The more business a man has in goodness the less vacant he is to sin and has less time for the committing of it This a man shall be sure to find upon tryaland experience of it That man that truly walks in the spirit will find so much work for him to do in a spiritual course for the watching of his own heart for the getting of a farther stock of Grace for the serving of God in his relations and the place wherein God has set him as that he will find but little leasure for the lusts of the flesh at all And this is another Explication Lastly Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall be kept from the thing it self in regard of the immediate influence and efficacy of a spiritual Conversation which it has in the nature of it for the restraining and preserving of the heart from any sinful miscarriage This ye shall not as to actual accomplishment we shall find to be true according to all the former senses and explications which we have given of this walking in the spirit take it in which ye will and ye shall find that in the practise of it Ye shall not fulfil the lusts of the flesh First Take it in the Graces and Principles of the spirit Walk in the spirit so and ye shall not fulfil the lusts of the flesh The more spiritual we are in our Principles the less carnal shall we be in our Conversation This is clear from the words that follow in the next verse to the Text the flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that ye cannot do the thing that ye would Ye cannot do the things that ye would it holds true of either part not only as to the doing of good ye cannot do the things that ye would that is whereby ye would with your sanctified will because the flesh which is in you is an hinderance and impediment to you but also as to the doing of evil ye cannot do the things which ye would neither that is which ye would with your corrupt will because the spirit which is also in you is here a curb and restraint upon you Look as the inherence of sin and corruption remaining in us keeps us from a full and perfect walking in the spirit so the infusion of Grace and Holiness abiding in us also keeps us from an absolute fulfilling of the lusts of the flesh Again Secondly Take it also in the motions and suggestions of the spirit and they all take us from the fulfilling of the lusts of the flesh whether we understand it of the suggestions of Counsel or whether we understand it of the suggestions of Comfort they do either of them hold us back in this particular First The suggestions of Counsel the directions and excitements of the spirit they are such as if we follow them we shall be sure never to fulfil the lusts of the flesh which by the way shews the horrible blasphemy and wickedness of some persons in the world which would make their lusts of the flesh to be the motions and suggestions of the Divine Spirit What a grievous and fearful thing is this yea and how false is it too and incongruous the Spirit of God is an holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness it self as the Scripture stiles him and therefore he does not nor cannot provoke men to that which is unholy no but it is the desperate vileness and rottenness of their own corrupt hearts together with the spirit of Satan of joyning and complying with them and improving of them Satan hath fill'd thy heart to lye against the Holy Ghost as Peter to Ananias So likewise secondly for the suggestions of Comfort which the Spirit of God does let in into us if we walk after them also we shall not fulfil the lusts of the flesh spiritual comforts and consolations they do not breed security and presumption or make men the more to abound in sin as some men vainly pretend against them no but where they are in reality and good earnest they make men so much the more to avoid sin and to be more shy and fearful of it To take heed of doing any thing whereby we should deface our evidences and lose that sweet and comfortable testimony of Gods love which he does vouchsafe unto us This is the proper improvement of such experiences as these are in the hearts of those which are God's People as also the proper consequence and connexion of the things themselves The Consideration of this point in hand may be thus far useful to us as it may serve to put us upon the search and examination of our own hearts and ways we may see what our selves are according to this Doctrine There are many which pretend to the Spirit and to the walking in it Well but how are they now as to this particular whereof we now speak the fulfilling the lusts of the flesh When men give themselves over to these without any curb or restraint at all Can they say and say with any truth that they walk in the spirit Certainly no such matter He that saith he abideth in him ought himself also so to walk even as
Apostle here expresses it and nothing less or inferior to it which will stand us in stead Except a man be born again he cannot enter into the kingdom of God Joh. 3.3 And if any man be in Christ he is a new creature old things are past away behold all things are become new 2 Cor. 5.17 The Scripture when it speaks of the goodness either of our state or conversation it speaks of them still with reference and respect had to these sometimes by walking in the spirit sometimes by walking in love sometimes by walking in the truth and by the truth of the Gospel sometimes by walkng in newness of life which is the very sam with this here of walking by this rule this rule of the new creature which is to act in us per modum principii as the byass whereby we are moved The second is per modum Metae sen Termini as the mark whereunto we are carried and so this phrase it does denote unto us the duty of Christians as to their following conversation after grace wrought in their hearts which is to live up to the power and height of those Principles in them And so therefore it is here rendred according those that walk according to this rule And these two now taken together do as I conceive make the sense compleat and the latter still supposing the former as many as are indeed made partakers of this new Creation and do walk suitably to it Peace be on them c. This is that which all Christians are to set down and to propound to themselves as the rule for the ordering of their lives and conversations the new creature and the workings of that that they conform hereunto And this is the point which may be hence taken notice of by us As many as walk according to this rule c. It is that which we shall find in its equivalencies to be urged in sundry other places besides Thus Eph. 5.8 Ye were sometimes darkness but now ye are light in the Lord walk as children of the light So Col. 3.9 10. Ye have put off the old man with his deeds and put on the new man c. Put on therfore bowels c. So again 1 Thes 5.5 6. Ye are all the children of the light c. therefore let us not sleep as do others but let us watch and be sober Still the new creature in the principles and workings of it is made the ground and pattern and direction for a Christians ohedience and the framing and squaring of his life which it is to be regulated by we are shewn what we should be by considering what we are as regenerate an born again And thus it may be laid forth in divers and sundry particulars by way of Explication as wherein it is to be observed by us thus to walk First As to matter of opinion and the Doctrines which are taken up by us We are herein to walk by this rule in bringing them to the new creature as to the touchstone of them that cannot be sound in Divinity which is absurd and incongruous in Christianity and therefore we should hereby examine those points which are offered unto us whether they agree with this or no if they do not reject them and have nothing to do with them The Spirit of God in the Scripture and in the conscience agree both together and look as there is nothing at any time suggested by him to the mind which is not consonant to the written word so there is nothing neither by him set down in the written word which is repugnant to his influenres upon the mind and inward man the one being the counterpane of the other and declaring what is in it and when I say the mind I mean the mind as sanctified and renewed There are some which appeal to the mind in its natural consideration and so make humane Reason to be the rule of Faith But this is a Lesbian Rule and which will not hold no it is the mind as it is regenerated and repaired whereof we now speak and the dealing of God with it in order hereunto The actings of the new creature in us are the best discoveries of such Doctrines to us Hence we read in Scripture of the unction and anointing which shall teach us 1 John 2.20 27. which places are not to be understood as some fanatical persons would have them now in these days of such a light within us as does exclude the word of God and use of Ordinances but as is consonant and agreeable hereunto There are some points in Divinity the right resolution whereof lyes not so much in our books as in our hearts which therefore not neglecting the other we should be well acquainted with for this intent And the reason of so much mistake and miscarriage in them is indeed oftentimes and most usually the want of this because we are strangers at home in our own breasts and set our wits on work rather than our consciences by want of a due reflexion and looking into our selves and observing of the manner and carriage of Gods dealing with us in this respect or if not so yet at least a mistaking of common grace for sanctifying and making that to be a work of grace which is but a work of nature and civility and education a measuring of God by our selves and making his thoughts to be like our thoughts This is that which lays a ground to those errors about free-will and concupiscence and perseverance and such as these which are abroad in the world This is the reason why many great Scholars are at a loss where meaner parts sometimes hold out because the one speaks out of conjecture and the other out of Christian feeling Now therefore the way to settle us in these matters is to lay hold on this present direction which is now before us and by reducing these points of difficulty to the common sense and experience and observation of the Saints and Servants of God in all ages and times of the Church which though in some things which are circumstantial and of less concernment may be different one from another Look as he were a weak Physician that should deliver such a point in Physick as were contrary to the experience of nature and which all men find and feel in their bodies so he must also be as weak and fond a Divine who shall deliver such a point in Divinity as is contrary to the experiences of grace and which all Christians find and feel in their hearts there being as much and as general certainty in the one as there is in the other yet in essentials and the substance of Religion are one and the same so that those which think contrary to them must deny even Religion it self That 's one thing wherein we are to walk by this rule of the new creature namely in matter of opinion and the Doctrines which are taken up by us Secondly In matter of censure and
there are two things denoted in it First The Original and descent of so great a blessing as this is the blessing of peace as every other good and perfect gift besides it comes from above it is such as is shoured down from Heaven and descends from the Father of lights as the Apostle James speaks in Jam. 1.17 It isnot a thing which grows out of our selves and our own hearts which incline rather to all that is opposite and contrary hereunto neither can man bestow it upon us but it is the gift of God alone He creates peace peace Isa 57.19 and John 14.27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you says our blessed Saviour to his Disciples when he was taking his leave of them Secondly Here 's also denoted in this phrase the fulness of the blessing it shall be upon them so as to cover them and fill them and rest and abie in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule and triumph in their hearts as we find that phrase used Col. 3.15 This was that which is here promised to all such as live like Christians they shall have peace in a large and plentiful measure confer'd on them This is matter of exceeding great comfort and encouragement to all the true servants of God and to those whose hearts are perfect with him In the world it falls out sometimes that the more exact any are in their lives the more trouble and opposition they meet with and those which are naught and mischievous will be sure to create difficulties to them Look by how much the more that any are careful to walk by this Rule the more spight and hatred shall befal them But here is that which may satisfie all such persons as a promise from truth it self that his peace and mercy shall be upon them yea and so much the more for that disturbance which they find anywhere else Mark the perfect and behold the upright for the end of that man is peace says David Psal 37.37 Let us therefore all make much of this this perfection and integrity we speak of in order hereunto and as we desire to have peaceable consciences so let us be careful still to have sincere consciences Let us walk by rule and this rule which we have here mentioned unto us This will bring a man peace at last when all the world must be left by him with all the comforts and pleasures which are in it Oh the sabbath and sweet tranquillity of spirit which a gracious heart that is careful first to know God in Christ and then to keep communion with him finds in it self How free from those distractions and annoyances which another person is incumbred withal How peaceable in life yea how comfortable in death it self Whereas on the other side for the wicked there is no peace unto them saith my God But they are like the raging sea casting forthmire and dirt as the Prophet speaks there in that place Isa 57.20 That 's the first Emphasis of this phrase Peace be upon them c. as it carries in it the notion of a Promise or Divine Intimation The second is the notion of a Prayer or Apostolical Benediction Let peace and mercy be upon them This we find frequently in the Epistles to those whom the Apostle writes to we have it in the beginning of this Gal. 13. Grace be to you and peace And here also he closes with it But here with a little more restriction to the particular occasion and the matter in hand which he treats of and that is walking by this rule The Apostle solemnly pronounces a blessing of peace upon them This is not lightly to be past over by us for as there 's weight in an Apostolical curse and an Anathema sent forth by him as we have sometimes shewen from another place in this Epistle so is there weight also in an Apostolical Benediction and a word of blessing proceeding from him as it does here to all circumspect Christians They are blest by the Apostle of Christ in the name of Christ and this blessing it shall inseparably cleave and stick unto them and they shall find and feel the sweetness and comfort of it and what is tender'd in the promise it is here also further sealed and confirm'd in this pronunciation whereby God in the mouth and pen of his servant does further ingage himself to make it good to all such persons as are vers'd in it Let the Pope and Papist spurt their curse but God blesses which is all in all and more to be regarded by them And this for the inlargement of it reaches not only to the times wherein the Apostle wrote this Epistle but to all times and ages whatsoever in following generations For which purpose we may here also by the way take notice of the expression in the future as it runs in the Original Text which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not which do walk but which shall By which expression as I conceive there are two things pointed out unto us the one respecting the Duty and the other respecting the Blessing and the reward and recompence of it that which respects the Duty is perseverance and continuance in good walking as a necessary qualification that which respects the reward is the continuance of this Blessing to the performance in a succession of times First As respecting the Duty it is perseverance and continuance in this walking And here two things more First What ought to be And secondly What will be that which ought to be is this that those who have begun a good walk they ought still to proceed in it and to go on as they walk thus at present so they must do further for time to come For this reason it is exprest in the future not which do walk but which shall because those which do so still must Perseverance it is the duty of a Christian which he is call'd unto having began he is ingaged to continue This hint it was but very requisite and proper to the Galatians because they had been especially guilty in this particular they had begun in the spirit and ended in the slesh Gal. 3.3 They had run well but were now hindred or driven back so that they did not obey the truth Gal. 5.7 Now therefore for these such an intimation was but seasonable unto them and 't is so as well to all others besides It is that which God expects from us whosoever we are if we have once taken up the ways of Religion to prosecute them and to proceed in them with all stedfastness and constancy of mind and to keep close to this rule And the reason of it is this because we have all incouragement that may be so to do There is so much satisfaction in Godliness and the ways of Christianity and true Religion as that there are none whoever enter upon the but they
Thus 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Every good Christian he hath great interest in Heaven and can very much prevail with God through Christ in his approaches to the Throne of Grace And we have frequent instances and examples of it both in Scripture and in daily experience Secondly As to the keeping of themselves from the pollutions and defilements of the world The Priests they were prohibited the touching of those things which were unclean and so are Christians careful to keep themselves unspotted of the world Thirdly As to the teaching and instructing of others in the Communion of Saints The Priests lips should preserve knowledg Mal. 2.7 And so should every Christian also in his way and within his compass Parents and Masters of Families should be thus far Priests in them as with Abraham to teach their children and their housholds after them Gen. 18.19 c. Fourthly As to the offering up of themselves to God they must be Priests in this respect also The Priests they were used and imployed in the killing of beasts so should Christians be in slaying of their lusts and unruly affections And then the High-Priest especially he entered into the Sanctum Sanctorum so should every Christian have his heart always towards the Holy of Holies c. Lastly The Priests they still blest the people so would the mouths of Christians do others with whom they converse 1 Pet. 3.9 not railing but contrarily blessing c. The sum of all comes to this namely to raise the esteem and opinion of Gods people in the world and from hence to set an high price and valuation upon them The world it commonly looks upon the Saints and Servants of God as a base and contemptible generation but see here what names and titles the Spirit of God in Scripture puts upon them namely of Kings and Priests which have the greatest Dignity and Excellency in them of any other whatsoever These they are so to God and the Father howsoever they be to any other that is not only to his service but likewise to his Approbation The Father is here named as the first in order and fountain of the Godhead though the whole Trinity be included and intended in it So much for that And then there is this Use also of it in the close of the verse To him be Glory for ever and ever c. And so I have done also with the third and last Description of Christ in the execution of his Offices And hath made us Kings and Priests to God and his Father Now to him be Glory and Dominion for ever and ever Amen SERMON XLVIII Revel 22.17 And the Spirit and the Bride say Come This Text which I have now read unto you is a further improvement of that Scripture which was handled by us the last day and does contain somewhat in it as additional and accumulative thereunto For there we had propounded to us but only the hope and expectation of Christians as those which looked for the Lord Jesus Christ to come from Heaven out of that place of the Apostle Paul to the Philippians Chap. 3. ver 20. And here we have exhibited to us their desire and earnest importunity so that he comes not before he is welcome and he is not more certainly expected than he is gladly and joyfully entertained For the Spirit and the Bride say Come That is the Church by the secret suggestion and instigation of the Holy Ghost towards her does invite him and call for him and hasten him towards his second Appearing This is the scope and drift of the Text. IN the Text it self there are two General Parts considerable First The Persons mentioned Secondly The action which is attributed unto these Persons The Persons mentioned they are the Spirit and the Bride The action which is attributed to these Persons that is a calling after Christ they say to him Come We begin with the former viz. the Persons mentioned The Spirit and the Bride By the Spirit we are here to understand the Holy Ghost the Spirit of God which is called the Spirit by way of Excellency the third Person in the blessed Trinity And by the Bride we are to understand either the Church of God in general or every faithful and believing soul which is a member of Christ in particular These are the Persons here that speak And we must take them in a mutual reference and connexion of one with another The Spirit speaks in the Bride and the Bride speaks from and by the Spirit And so they both speak together and have the same action ascribed unto them First Here 's mention made of the Spirit and that as considerable of us under a twofold notion First Of his Presence and secondly of his Influence Of his Presence as join'd with the Bride of his Influence as assistant unto her and helping and enabling of her First Here 's the Spirits presence the Spirit and the Bride they are joined both together to signifie and intimate unto us that special residence which the Holy Ghost hath in all true Believers where-ever there is the Bride there 's the Spirit that is where-ever there is any true Christian there 's the Holy Ghost abiding in him And so the Scripture sets it in sundry places of it as 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you And so Chap. 6. v. 19. Know ye not that your body is the temple of the Holy Ghost which is in you So again Ephes 2.22 In whom ye also are built together for an habitation of God through the Spirit The Spirit of God resides both in the whole Church at large as also in every particular Believer as the soul is in the whole Body and also in every particular member Therefore we may accordingly know whether we are espoused to Christ or no upon this account and consideration If any man have not the Spirit of Christ he is none of his Rom. 8.9 Because where ever there is the Spouse there 's the Spirit It holds both as a discovery of Churches and as a discovery of Persons As a discovery of Churches to distinguish the true from the false and as a discovery of persons to distinguish the sound from the Hypocritical Again as it is distinguishing so it is also comforting It is a great satisfaction to the Church in the present withdrawing and absentation of Christ from her that his Spirit is yet with her that he does not leave her altogether destitute in an orphan-like or fatherless condition as himself hath sometime exprest it Joh. 14.18 but that he does provide for the supply of her I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth whom the world cannot receive as it is also there in that Chapter And again Chap. 16.
their brethren that should be killed as they were should be fulfilled There is a ripeness and maturity of sin which calls for the execution of judgment till which time judgment is delayed and put off and for a season procrastinated and then he that shall come will come and will not tarry Lastly This desire of the Church to Christ's coming and hastning of it it hath a respect to Christ himself who in a manneris hereby also perfected for the Church in the fulness of its Members is the fulness also of Christ and so it is called in Ephes 1.23 The fulness of him that filleth all in all We must distinguish of Christ in his person and Christ in his office If we look upon Christ as God and as the second person in the Trinity so he is absolute and compleat in himself and capable of no addition or augmentation but if we look upon Christ as he is God-man the Mediator and Head of the Church so he is so far forth perfected as the Church it self is perfected and compleated in the number of Members And as himself also has finished and compleated all the works which do belong to his Mediatorship which is coming in Glory This is the only remainder of what 's behind and lest yet undone as to the full work of our Redemption and therefore does the Church very properly call for it and put him in mind of it out of her respect unto him This if not so to be taken as if Christ himself would not come otherwise for that he would though she should be silent and never call for him nor yet if she could properly hasten it or speed it before its time for that she cannot neither God has appointed a day wherein he will judg the world in righteousness by the man whom he hath ordained as the Apostle tells us Act. 17.31 As he has appointed the man namely Christ so he has also appointed the day which we cannot name nor it does not belong unto us It is not for us to know the times and seasons which the Father hath put in his own power Act. 1.7 But the Church prays for his coming as a testimony of her affection to him and as desiring thereby to put a respect upon him because in coming his Glory and Majesty shall be so much the more revealed and discovered And that 's the last account which may be here given of this Prayer and Petition When the Spirit and the Bride say Come namely out of respect to Christ The Vse of all to our selves serves to teach us to labout for such a frame of spirit as this is whereby we may in truth and sincerity come up to this requess and desire so as to pray and to pray heartily for the second coming of Christ and the appurtenances of it It is a request which is so much the more considerable as it is such as we are taught to make by Christ himself in that Prayer which he hath left unto us whereof one branch is this Thy Kingdom come As the Holy Ghost suggests it so Christ himself also commands it and requires it of us and accordingly we should all indeavour that it may be practised by us We should labor for the Considerations above-mentioned to say Come Lord Jesus come quickly as it follows afterwards in this Chapter Where when Christ promises it the Church presently apprehends it and returns upon him with desires answerable and suitable to so gracious an intimation For this purpose let us especially endeavour to have the Spirit of God Himself in us and to be filled with that For observe how it is said here in the Text The Spirit and the Bride say Come Nature that does not say it but rather reluctates against it and puts it off no but it is the Spirit that says it and we our selves say it to purpose so far forth as we are spiritual and act upon spiritual Grounds and Principles in the desires of it There are some kind of people who now and then in a discontent and when any thing crosses them then it may be they could wish for an end of the world and of their own lives with it But that may be perhaps from the flesh and not from the spirit and so to be suspected no but then it is so as should be when it proceeds from a work of the Holy Ghost and Spirit himself in us Now there are three ways especially whereby the Spirit of God does usually work such a desire as this in us and makes us in Truth and Reality to desire Christs second Coming First By discovering to us the vanity of all these things here below What is the reason that many people are so unwilling to think of another world It is because they think there is no other but this but place their happiness and contentment here in these poor outward things which if their hearts were taken off from it would be otherwise with them Now those whom God has a delight in he does by his Spirit convince them of the vanity and Transitoriness of this world Secondly By purging our consciences from any thing which may be burdensom to them and putting us upon duty and that work which is required of us in our present opportunities When Christians shall have this lye upon their spirits that either they have been sinful or unfruitful they cannot so easily wish for Christs coming either guilt or their work yet unfinished they are great pull-backs and retarders in this particular Now therefore does the Holy Ghost take order with them to both of these purposes by not suffering his servants to lye under the power of any known sin nor yet wilfully to omit and neglect any known Duty but to be sincere and fruitful both to such Christians as are so Christs coming will be the more acceptable to them Thirdly By manifesting unto them the Excellency which is in Christ himself and the blessed and glorious condition of God's People in another world together with their own interest and concernment in it When Christ had declared before that he was the bright and moring-star then the Spirit and the Bride say Come it is ignorance of Christ that makes men no more to breathe after him nor to be desirous of him Therefore the Spirit of God may rouse those desires in us he presents these Excellencies to us and gives us some glimpses and anticipations of that glorious condition which he has provided for us And then also which belongs hereunto vouchsafes some kind of assurance of our interest in this condition and that it belongs to us for our particular whereby the more to quicken our desires Excellency is nothing without propriety it is the Spouse of Christ alone which can with joy desire Christs coming When therefore the soul is convinced that it is so with it self that it is contracted and espoused to Christ and owned by him then the Spirit an the Bride say Come When we
nature of the Ministry is the same should be the temper of heart which is wrought by it those that hear much of Christ the Excellencies which are in him and the good that comes by him and the inclinations of his soul towards them it is a shame for them to be of any other than of a Christian spirit such as these they should be moulded and changed and transformed into the Truths themselves with which they are acquainted That 's the first object of his hearing to wit the voice of Christ in the Ministry The second is the voice of the spirit in the conscience This we have also in the Text where it is said the Spirit says Come namely the spirit in the heart of a Believer as we have already expounded it This it prompts a Christian to desire this coming of Christ now when it does so and when a Christian hears it to do so it behoves him presently to say Come And so there is this in it That the motions of God's Spirit in our hearts they should be always and out of hand received and entertained by us when he calls we should answer when he beckens we should come when he raises we should rise when he puts on we should run when he commands we should obey and submit and put in practise what he requires of us we should be careful not to give any repulse to any suggestion of God's Spirit unto our minds This has still been the care of the Saints and Servants of God to eccho back as it were upon God again according to his Applications of himself to them When God calls Samnel he answers Speak Lord thy servant heareth When God calls Abraham he says Here I am When God calls Paul he is presently obedient to the heavenly vision When God says to David Seek thou my face his heart presently answers Thy face Lord will I seek Psal 27.8 In all the intercourses and invitations of God to a gracious soul still he that heareth says Come and so he should do it is that which is here in the Text required of him Therefore let us for our particular take heed of doing otherwise It is a dangerous business for any one to resist the motions of Gods Spirit upon his heart or to delay the performance of them it is that which does very much provoke Gods wrath and indignation against him and cause him to withdraw himself from him as he hath sometimes threatened as Psal 81.12 My people would not hearken to my counsel and Israel would have none of me therefore I gave them up c. And again Prov. 1.24 Because I have called and ye have refused I have stretched out my hand and no man regardeth therefore I will laugh at your calamity I will mock when your fear cometh We should not think it a light or small matter to be guilty of such a sin as this is That 's the second object of this Hearing viz. The voice of the Spirit of Christ in the Conscience The third and last is the voice of the Spouse of Christ in the Church And this again is also in the Text the Spirit and the Bride say come as the Spirit in or to the Bride so the Bride by and from the Spirit It is the voice of the generality of Christians which are led by the Spirit of Christ in them thus to pray for the second coming of Christ and whosoever hears them doing so is to do so likewise Here 's the duty which lyes upon us for the following of good Examples and labouring to frame our selves to the temper and disposition of all vigilant and zealous Christians with whom we converse when we hear such gracious expressions and holy breathings coming from them we should endeavour that they may be in us likewise and should eccho as it were to them also Let him that hears others say come let him say come likewise himself As we must have an ear to hear what the Spirit says to the Churches so we must have an ear to hear what the Churches answer again to the Spirit and hearing the Heavenly words that are uttered by them conform to them in our own particular practise This we shall observe to have been sometime with the Daughters of Jerusalem in the Canticles when they heard the Spouse of Christ inquiring after her Beloved her self and longing for his coming to her they fall inquiring after him also and have the same affection occasionally wrought in them as we may see in that Book Whither is thy Beloved gone Oh thou fairest amongst women whither is thy Beloved turned aside that we may seek him with thee Cant. 6.1 It is a great advantage to light upon good company and the society of affectionate Christians who having first warmed their own hearts with the love of Christ and the meditation on it will be so much the readier to warm ours also occasionally from it And it is our duty to take occasion here from them in some manner to warm them our selves as those who are accountable to God for good patterns and presidents and examples which are afforded unto us and the speeches and actions and lives of others which are set before us We know how it was with Saul himself when he fell into the company of the Prophets and heard what came from them even he himself fell on Prophesying inso much as it came to a Proverb And how much rather then should those who are truly and really good be much quickened and in-livened from one another to such things as these are It is the great benefit this of the Communion of Saints which as it is a business which we all profess to believe so we should also all endeavour to promote and further both in our selves and others And so I have done with the first General Part of the Text viz. The provocation of desire or longing affection in those words Let him that heareth say come The second is the Invitation of access or seasonable Application in those And let him that is athirst come This is to be understood in a spiritual sense suitable to the scope and drift of the whole Discourse which is here presented unto us Christ directs his Invitation especially to thirsty persons and desires such of all others to come unto him Thus Isa 55.1 Ho every one that thirsteth come unto the waters c. And Joh. 7.37 Jesus stood and cried saying If any man thirst c. There are two things in thirst which are considerable as pertinent to this purpose the one is as it is a word of indigency and the other is as it is a word of appetite where there 's thirst there 's want of somewhat an where there 's thirst there 's desire of somewhat And so Christ does here graciously provide for his servants in each particular He supplys their wants by giving them that which they stand in need of and he fulfills their desires by giving them that which they are
of God in Christ These are the things which he means the particulars are not set down but we are to take them under this general expression whereby he intends the Doctrin of the Gospel and that in all the Branches and Parts of it these are the things which we have heard and these are the things which we ought to give heed unto and that to several purposes and intents as we may take them in this following Explication First We are to take care that we understand them we have heard them but that 's not all which is required of us we must in some manner comprehend them likewise The Gospel calls for this from us in the hearing of it Vnderstandest thou what thou readest says Philip to the Eunuch of Ethiopia Act. 8.30 when he read a piece of the Gospel so say I here Understandest thou what thou hearest also we must be careful to hear with understanding in Matth. 13.19 When any one hears the word of the kingdom and understands it not then comes the wicked one and catcheth away that which was sown in his heart this is he which received the seed by the way side So then we must take heed that we understand it that 's one Branch of the Caution here propounded Secondly We must also believe it that 's another thing which this our heed and carefulness must extend unto likewise as conceive of it so assent unto it The Gospel it calls for this to make it effectual as we may see by the opposite miscarriage Heb. 4.2 Vnto us was the Gospel preached as well as unto them but the word preached did not profit them because it was not mixed with faith in them that heard it or because they were not by faith united to it without faith no prosit at all by the word Preached or heard by us Thirdly Remeber it take care of that also we must lay it up in our memories and minds Blessed are they that hear the word of God and keep it Luk. 11.28 Look as it is with meat in the stomach if it be not there kept and retained it will not do any good as to the nourishment of him that receives it even so is it likewise with the Word of God in the mind where it is not in some manner remembred it will not be improved Fourthly Be ingrafted into it that 's the head which is here principally required We must take care that the things which we have heard be wrought and riveted into us and digested in us and made our own it is not enough for us to hear the word nor understand it nor to yield assent unto it nor to remember it in a notional manner no but it must as it were be incorporated an naturalized into our hearts our souls must do with it as nature does with meat in the stomach sucking out a strength suitable to every part and member of the body we should never leave thinking of it till we are changed and transformed into it and have the proper impressions of it fastned upon our souls and spirits This is that which we must take care of and apply our selves unto and which as I conceive is chiefly here meant by the Apostle when he here tells us That we ought to give heed to the things c. So to hear them as to close with them and to be changed and wrought upon by them This is to give heed as we ought And observe that we ought to do it likewise Take notice of that it is not a matter of advice only but a matter of command it is not arbitrary only but necessary there 's an oportet in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must give heed It is our duty and concernment so to do that which God requires of us and that which he will call us to an account for if we neglect to do it that we may not think our selves at liberty in this particular We ought to give this earnest heed that those things which we have heard be imprinted and fastned upon our hearts But how may some say may this be done what course shall we take for the effecting and doing of it Now for this there are four Helps which do very much conduce hereunto The first is Meditation upon them that 's a good means to fasten them and to make them to take rooting in us when we revolve them and turn them in our minds when we are often thinking of them those things which are much in the thoughts will be much in the affections consequently which do follow from them As on the other side take it in evil What 's the reason that carnal persons are many times so ill disposed and affected in their carnal way It is because they have answerable musings and workings and meditations in their own minds they have naughty thoughts and devices and accordingly have naughty practises suitable to them even so is it also here in Goodness Those that have gracious and holy Meditations they are in a fair way for holy Affections Those which are much in thinking of the word they are likely to have much benefit by it For this we have an example in the Prophet David who made the Law and Word of God his continual Meditation and we see what he got by it It is this ruminating and chewing of the cud which is most beneficial as it is the third concoction which causes nourishment Therefore let us look to that it is a great means to make us to profit and benefit by the word this Meditation The second is Conference that 's another help likewise as working them in our own thoughts so discoursing with others likewise about them that 's a good means to imprint them and to get them written in the tables of our hearts therefore we find them both joyn'd together Meditation and Discourse Deut. 6.6 7. These words which I command thee this day they shall be in thine heart and thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the may when thou lyest down and when thou risest up Whiles we speak of these things to others we do hereby the better work them into our selves that 's the second The third is Prayer and calling upon God for his blessing of them to us As it is not our meat eating that nourishes us but the blessing of God upon it so it is not the word of God heard that profits us any further than as he concurs with it Therefore we should thus far also take heed to the things that we have heard as to beg the influence of his Spirit upon us that we may reap benefit by them we should desire him to set home every Truth most effectually upon us and to give us affections in our selves answerable to the nature of it humble spirits from Truths of Conviction and cheerful spirits from Truths of Consolation and setled spirits from Truths
All things disparaged in comparison of the one thing necessary 51 58 59 To chuse the one thing necessary an argument of four things 55 Natural ability See free-will and free-grace What it may what it cannot do 155 Pelaginas confuted 166 Natural condition A miserable condition 159 160 O Ordinances Touching those who are without Gospel-ordinances 9 Whence their efficacy arises 31 P Pharisee What their righteousness was 1 Touching Pharisaical righteousness See Rightousness Prodigies and signs 266 Punishments Degrees of punishments 4 Peace What peace Christs death obtains 275 What it implies 406 Patience Of God 29 Why God bears long Ibid Pride How it discovers it self 39 430 Proveing How taken 385 Prayer Satan sometimes prays 65 Comfort when we cannot pray See Comfort VVhy Christ prayed although he could do all things without it 72 Incouragement to it 446 Papist And Jew wherein a like 266 Transubstantiation 267 269 Against their Tradition 339 Perseverance True Christians shall persevere 76 87 369 See Grace Persevere in two things 103 Helps to it Ibid VVhence the opinion of falling away arises 369 Motives to it 408 Providence Our ignorance touching Providence twofold 111 The intricacies of Providence and the reason thereof 112 Not for us to foretell its future events 113 VVhat in Providence God will at last make manifest 114 The properties of Gods Providence Ibid. VVhen God will vindicate his Providence 115 Prophesie See Enthusiasts Not for its to foretell future events of Providence 174 213 Imagainary Revelations censured 337 Opposers of Christs prophetical office 436 Perswading How taken 305 Preaching How men come to count it foolishness 261 VVhat it is 261 337 VVhence its efficacy arises 261 VVhy it profits not without faith 263 Directions touching it 270 271 298 350 274 278 437 382 301 VVhat it is to preach Christ crucified 276 VVhence it becomes unprofitable 263 279 280 Parents Duty to their Children 266 R Pighteousness OF Scribeds and Pharisees what 12 Defectiveness of the righteousness of Scribes and Pharisees 3 10 The Principles of Pharisaical righteousness 3 VVhy Pharisaical righteousness cannot bring to Heaven Ibid. Pharisaical righteousness in a sense worse than notorious sins 4 Civil righteousness commended 5 The righteousness exceeding that of Scribes and Pharisees Ibid. Moral righteousness not meritorious of saving-grave 11 Reproof How to be administred 41 46 The best of Christians ought to be reproved 41 Cautions to be observed in reproving a good man 42 Riches Their vanity 25 Resurrection VVhy Christ is so called 144 Religion The one thing necessary 47 Motives to diligence in it See Diligence VVhat required unto being acceptably religous 56 VVhence staggering in it arises Ibid. Religion justified 59 47 91 VVhat in it chiefly to be minded 296 Relations VVhence discord between nearest relations especially arises 53 Comfort under the loss of them 132 450 Reason The impotency of humane reason 90 91 112 173 254 255 259 269 How it discovers God 133 A check to the Contemners of it 269 Rehearsed In Scripture of the same words what it implies 341 Repentance How the goodness of God leads unto it how not 353 Reward Touching it 423 S Scribes Their office 1 Stumling-block 281 Satan Why he most tempts the godly and those especially most godly 62 Why most of all be iempts Ministers 64 His winnowings what 67 Sincerity A double effect of it 101 Sinner In what respects a fool 19 His danger and misery in this life 24 426 His ignorance 90 Incouragement ot prosligate sinners to repent 108 His impotency 163 Different sinners have their different corruptions whence it is 265 Why God bestows many good things on them and bears long with them 347 How without God in the world 426 Spirit Of God why compared to wind 85 How to get its supplies 168 What it is to walk in it See Walk How it witnesseth the Truth of Scripture 435 Scepticism The danger of it 266 Scandal VVhat it is implied 281 Lords-Supper What eating and drinking damnation signifies 282 Sin An umprofitable thing in what respects 356 Whence men come to be ashamed of it 359 Its aggravations 422 Its heinous nature discovered 442 How men sin against the blood of Christ 443 Speaking A threefold speaking 411 Security The danger of it 416 417 Salvation A Christians certainty of it 433 In what sense it 's said a Child of God cannot sin 325 T Thoughts Vanity of them 18 The evil of distraction in them 45 50 Causes of distraction in them 45 52 Remedies against their distraction 45 52 Taking freely what it imports 458 Temptations Why Satan must tempts the godly and those especially most godly 62 Why he most of all tempts Ministers 64 Support under Temptation 65 72 75 79 87 Walk against them 66 74 Why God suffers his to fall into them 73 How faith helps under them 75 Whence Christians come to recover out of them 78 The evil that comes by them 80 The good that comes by them 62 Time What knowledg of the times concerns us what not 113 130 171 What times it 's not fur us to know 169 Terrors Of the Lord what 303 Thirst spiritual what it implies 455 The excellency of spiritual thirst 456 Teason Gun-powder Treason 317 Truth How taken in Scripture 328 Toleration Against universal toleration 337 Tradition When equalized with Scripture condenned 339 V Vanity OF Thoughts See Thoughts Unity Among Christians 408 409 Bounded 409 Unbelief The hainousness of it 436 Voice of Christ in the Ministry the voice of the spirit in the conscience and the voice of the spirit in the Spouse to be heard 453 454 W Way Incourage any coming on in the Ways of God why 14 Word Ingemindation of words its end 41 60 World Take heed of worldly-mindedness See Mind Why continued 106 How taken in Scripture 152 Watch. Against temptation why 66 67 Motives to it 418 Work How Christ helps to the performance of a good work 164 Good works in what respects disparaged 156 Wisdom Humance in what respects disparaged 156 Walk To walk in the spirit what 372 373 What it implies 374 400 How walking in it secures against sin 380 Touching a Christians rule to walk by 403 404 Water of life what understood by it 456 What understood by Whosoever will let him take of the water of life Y Youth Motives to early Godliness 52 Good education a great blessing 266 Z Zeal How Christians come to decay in it 421 FINIS
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