three Discourses in their Pockets or perhaps in their heads it may be none of their own when all is done and put them out of one of them and there 's an end of my Preacher he has no more to say for himself This rawness and shallowness and idleness and insufficiency does not become the servant of the Lord who like a good Scribe instructed to the Kingdom of Heaven is to bring out of his Treasury things both now and old and new as well as old to be as much as may be furnished to every good work A workman that needs not to be ashamed rightly dividing the word of Truth 2 Tim. 2.15 We speak not for the allowance or patronage of any exorbitancies but in the due observation of circumstances We urge here the rehearsing and repeating of the very same Doctrines according to that of the Apostle Paul in another place Phil. 3.1 To write and so to speak the same things unto you to me indeed is not grievous but for you it is safe That 's one thing in this particular As we said before so say I now again his constancy as to the matter of his Doctrine The second is as to the Quality of it The same for the nature of it and coming to the same effects as I said before c. that is I am still in the same mind that I was in before and I Preach the same to you as I Preach'd before This is that which is commendable in a Preacher to pitch upon that which is the right and to hold himself to it not to change and alter and vary upon every turn but to be firm and constant in the Truth Ye shall have some kind of persons in the world that as they never hold long in one opinion themselves so neither are they constant to the Doctrines which they teach and communicate to others that what they write or Preach one year they cross and contradict the next change and alter their Doctrines according as they conceive it may most conduce to their own ends and the designs which they propound to themselves such as these discover themselves to have no principles in them to be meer empty blanks in which ye may write what ye please but in the mean time at a very great distance from this spirit of the Apostle Paul as he is here represented unto us Not that men should hold to their Doctrines and Opinions whatsoever they be whether true or false When we plead for Constancy Persistence and Perseverance in the same points it must be understood according to the nature and condition of the points themselves which it is applied unto for men may be sometimes too peremptory and immovable from their former Tenets and be fierce and vehement for them which is not approvable in them Those who through non-attendency or seducement have by chance fallen into some by and sinister opinion which they have taken up to themselves and with themselves led others into it they do with a great deal of commendation renounce it and withdraw from it but this gives no warrant at all to that which is contrary It 's ingenuity to retract error but it is Apostacy to depart from Truth and has the reward of Apostacy with it The latter end of such persons being worse with them than the begining as St. Peter tells us It having been better for them not to have known the way of righteousness than after they have known it to turn away from either the holy Commandment or the holy Truth delivered unto them c. 2 Pet. 2.20 21. But that 's the first particular wherein the Apostle exprest his Constancy Constancy to the Doctrine which he taught As we said before c. that is now as we Preach'd so we preach again I am the same in the Truth which I delivered The second is Constancy to the Censure which he imposed As I 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 and so it relates to what preceeds spoken universally before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse Curses and Execrations of others they do for the most part proceed from a troubled and distempered spirit and are such as which men when they are cool and come to themselves they are ready to retract and revoke and begin to be somewhat sorry for them and to repent of them because they are sent forth in rashness and heat of blood But this of the Apostle Paul was not such there was no such disorder as that in it but was free from all kind of passion and violence and distemper and inordinate affection and therefore he still owns it and sticks to it and is peremptory in it As I said before so say I now again let him be accursed We see here by the way in what manner and with what kind of spirit Ecclesiastical Censures should be inflicted namely so as the inflicters of them may upon good grounds stand unto them and make good what is done by them that they may not play fast and loose do and undo as they list and make the keys of the Church turn round in the lock but to be more solid and serious and grave and well-advised and constant in a business of so high a nature and concernment as this is such punishments as these as they should not be imposed lightly and rashly upon every occasion so neither should they be lightly removed and remitted and taken off It was the great abuse of such things as these were which prevailed in some later times where the greatest Censure of all Excommunication and giving up to Satan as it was inflicted for every trifle so it was also upon as easie a matter dispenst with and reverst by those that inflicted it to the great ignominy and scandal and contempt of Gods own Ordinance and the just offence of God's own People such carriages as these are do not become the Ministers of Christ who are intrusted with such a Power as this is which is committed unto them no but rather to understand what they do that so they may be more constant in it and not upon every turn waver and divert from it lest as those Disciples in the Gospel James and John who would have presently in all haste called for fire to come down from heaven upon the Samaritans to consume them they receive this check from Christ for their presumption Ye know not what manner of spirit ye are of Luk. 9.54 55. And so again likewise are we to be wary as I hinted before of all rash and private imprecations of one man against another as being such as we cannot for the most part so well assert and maintain and stand to or say as here in the words of the Apostle As we said before so say I now again as being herein condemn'd oftentimes in our own consciences in such cases checking us
and work such points as these are out of the windings and turnings and actings of their own spirit This is to be a Preacher indeed and to speak with the greatest profit and edification to those which are our hearers because that which comes from the heart is most likely to go to it and to rebound more effectually upon it Thirdly I say it is a work of sympathy and Pastoral affestion I say it out of my love and tenderness and bowels towards you as pitying you to think ye should go on in courses of vanity without restraint which therefore I would take you off from by this seasonable and pertinent Admonition There were some Teachers now in the Church of Galatia which did labor to infect and corrupt the People of God with their carnal Doctrines which were spread by them Now therefore was the Apostle Paul here so much the more tender and jealous over them and would speak a word in due time for the redeeming and saving of their souls And this is another thing to be heeded and regarded by a Preacher not only to speak affectionately as to the things themselvs which he speaks about but also to speak affectionately as to the persons themselves he speaks unto This is that which Panl did in this Text. Fourthly and lastly I say it is a word of Comprehension or Recapitulation wherein he sums up all in effect which he had said before What had he said before why that they should not use their liberty as an occasion to the flesh that they should by love serve one another c. Now this then I say says he c. as the upshot and epitomy of all the rest as the Preacher in Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments so here in the Text This I say walk in the spirit c. To shew that this is as it were the scope and sum of all our Ministry to bring men hereunto to eschew evil and to do good to abstain from that which is sinful and to walk in ways of Piety and Goodness This is the pith of all we can say And therefore accordingly we should set our selves to this more especially and above any thing else not troubling our selves and our hearers with fancies and strifes about words to no profit but the subverting of the hearers but study to shew our selves approved unto God and workmen that need not to be ashamed in distributing and rightly dividing the word of truth as is elsewhere advised in 2 Tim. 2.14,15 There are a great many Preachers in the world especially in these present times which when they have said all they can they have said nothing at all which when they have spoken and uttered many words neither themselves nor any that hear them can make any thing of them as being nothing but so many airy speculations and words of course But the Apostle Paul here was otherwise who what he said he said to purpose and was such as carried some weight and strength and efficacy and edification with it This then I say c. And so now I have done also with that other General viz. The Preface or Introduction to the Doctrine and so likewise with the whole Text it self SERMON XLI Gal. 6.4 But let every man prove his own work and then shall be have rejoycing in himself alone and not in another There are two grand evils and miscarriages which the generality of people in the world are subject to in point of Censure The one is to pass too hard and severe an interpretation upon others and the other is to give too favourable and indulgent allowance to themselves And these two as they do both of them for the most part go together so they do both of them seem to proceed from one and the self-same ground and root and occasion of them which is the want of a due Attention and Consideration of men's own hearis and of the actions which spring from them Therefore are men commonly so apt to judg and condemn others with the highest aggravations that may be because they do not look upon themselves as subject to the same passions and affections with other men And therefore again it is that men are so apt to appland themselves and to think well of what is done by them because they do not consider the defects and imperfections of their best performances Now for this cause the Apostle Paul in the course of this Scripture before us applying himself indifferently to the cure of either of these distempers does propound the same counsel and prescribe the same remedy for the removing and healing of them and that is by putting every man upon the search and examination of himself This be does as to the first evil in the two former verses of this Chapter Brethren if a man be overtaken in a fault c. And this be does as to the second evil in the two next following verses to them He that thinks himself c. But let every man prove his own work and then shall he have rejoycing in himself alone and not in another our business at this present is with the latter of these two which I have mantioned and that which I have now at this time read unto you But let every man c. IN the Text it self there are two General Parts considerable First An Exhortation And Secondly The Argument to inforce it The Exhortation that is in these words Let every man prove his own work The Argument for the inforcing of this Exhortation that is in these And then shall be have rejoycing in himself c. We begin with the first viz. The Exhortation Let every man prove his own work Wherein again we have three branches more First The object his own work Secondly The Act conversant about this Object Let him prove Thirdly The subject of this Act in reference to this object Every man The Emphasis of the Text may be laid in either of these words for surenss we 'l consider it in all where we shall follow the method of the original though not the method of the Translation And so as we have here propounded it speak in the first place of the object his own work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles the Apostle makes mention of his own work which he desires every man should prove Methinks he seems to intimate divers things in it which are here briefly considerable of us And as I conceive we have here a threefold Caution which is implicitly exhibited to us First Against idleness or unfruitfulness Secondly Against arrogancy or affectation Thirdly Against curiosity or intermedling This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in carries a threefold Antithesis or opposition with it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First In this Expression of his own work there seems to be a Caution against idleness and unfruitfulness of Conversation
There are many devices in the heart of man The Second is the Qualification of this Propostion or the Check as I may so call it which is put upon it in these words Nevertheless the counsel of the Lord that shall stand Wherein again two Branches more First The simple Assertion Secondly The Additional Opposition The Simple Assertion that is in these words The counsel of the Lord that shall stand The Additional Opposition or Correction that is in the word Nevertheless We begin with the former viz. The Simple Assertion The counsel of the Lord that shall stand The Counsel of God in Scripture as before the Devices of Man does admit of a Double Acception and Interpretation in which it is taken Either First For the Word and Truth of God Or Secondly For the Purpose and Decree of God Now according to either of these Notions does it hold good that God's Counsel shall stand And that also as pertinent to this Scripture First For God's Word and Truth This is sometimes called his counsel Act. 20.27 I have not shunned to declare unto you the whole counsel of God says St. Paul to the Ephesians And Luk. 7.30 The Pharisees and Lawyers rejected the counsel of God against themselves where the same word also is used and that likewise to the same effect as applyed to God's Word and Truth which is called his Counsel as depending much upon his Counsel for the discovery and manifestation of it As Ephes 3.9 10 11. speaking concerning the Gospel The Mystery which from the beginning of the World hath been hid in God but now made known by the Church According to the Eternal Purpose which he Purposed in himself This Counsel of God taken for his Doctrine and Truth it shall be sure to stand and that in Opposition to all the Fansies and Devices of men which labor to obscure and pervert it Veritas magna est prevalebit The Truth is great and so shall prevail as it is commonly declared Heaven and Earth shall pass away but not one Jot or Tittle of God Word shall pass away The Reason of it is this because it is an Emanation of himself As God himself is so is his Word All flesh is grass and all the glory thereof is as the flower of the field The grass withereth and the flower thereof fadeth away but the Word of the Lord endureth for ever And this is the Word which by the Gospel is Preached unto you says the Apostle Peter in 2 Pet. 1.24 25. And so the Apostle Paul to the like purpose 2 Cor. 1.18 As God is true our word towards you was not yea and nay but in him was yea For all the Promises of God in Him i.e. in Christ are yea and Amen c. Therefore let us stand for this Truth and hold to it all that may be which the more we stand by it the more it will stand by us yea and make us our selves to stand at another Day Humane Error it shall fall before Divine Truth as Dagan sometime before the Ark. And so it needs must in regard of the different basis and Foundation on which each of them stand Look what difference there is betwixt God Himself and man the same difference is there also betwixt mans Conceits and Devices and betwixt Gods own Counsels and Discoveries which should teach us therefore to hearken unto these rather than unto them And so for Gods Doctrinal Counsel and that Truth which he propounds to be beleived So for his Praeceptive Counsel likewise and that Law which he propounds to be obeyed This may be referred to this Head also of the Counsel of his Word and has the Name given unto it As Prov. 1.25 Ye have set at naught all my Counsel and would have none of my Reproof And so Jer. 23.22 If they had stood in my Counsel In his Counsel that is in his Commandments As God will make good the Counsel of his Truth against mens Errors and Corrupt Devices So he will make good also the Counsel of his Commands against mens Lusts and Corrupt Practises And thus much for his Counsel in the First Notion as it may be taken for the Counsel of his Word either in its Propositions or Injunctions either of which are in Scripture called his Counsel and said also to stand The next and which I conceive is more agreeable to the Scope of the Text which therefore I will insist upon though the other is not to be excluded is the Counsel of Gods Purpose and Decree and which most usually and commonly is exprest by this Appellation The Counsel of his Will as it is called in Eph. 1.11 This especially is sure to stand indeed And so the Scripture does signifie to us in sundry places of it as to instance in one or two amongst the rest Thus Psal 33.12 The Counsel of the Lord stands for ever the thoughts of his heart to all Generations Esai 46.10 11. My Counsel shall stand and I will fulfill all my Pleasure I have spoken it I will also bring it to pass I have purposed it I will also do it In Job 23.13 He is in one mind who can turn him And what his soul desireth even that he doth And Psal 115.3 Our God is in Heaven he hath done whatsoever he pleased And again in Psal 135.6 Whatsoever the Lord pleased that he hath done in Heaven and in Earth in the Seas and in all deep places Thus is the Scripture sufficiently pregnant in the Assertion of this Point before us This is a General Truth and may be extended to two Particular Heads Either First As to matter of Predestination and the Concernments of the Life to come Or else Secondly As to matter of Providence and the Transactions of this Life Present If we take it in either of these References The Point holds good as a clear and undenyable Truth That the Counsel of the Lord shall stand First In matter of Predestination Gods Counsel it shall stand here in Rom. 9.11 That the Purpose of God according to Election might stand And 2 Tim. 1.19 The foundation of the Lord standeth sure having this Seal The Lord knows them that are his Ephes 2.11 In whom also we have obtained an Inheritance being Predestinated according to the Purpose of him that worketh all things after the Counsell of his own Will In Rom. 11.7 The Election hath obtained it and the rest were blinded This is a Point which I shall not stand long upon at this time as being not the main drift of the Text although it be not excluded neither yet I cannot but give an hint of it It is that which we should hold fast and keep close to notwithstanding the many Devices which are in the heart of man to frustrate it and bring it to nothing We should cherish it as our great Comfort and Support in Spiritual Desertion and the many faylings which are in our selves whilst bewayled and striven against our uncertainty and infirmity and
our hearts does thereby bring us to Glory and make us partakers of his heavenly Kingdom And so they are all upon the point one and the same and accordingly have the name of one thing put here upon them As the several links of a chain make up but one chain even so is it here in this particular But Secondly How is this alone said to be needful We know that there are many other things that we have need of besides this We know that we have need of food and rayment and employment and things conducing to these as our Saviour tells his Disciples in another place Your heavenly Father knoweth that ye have need of all these things as it is in Matth. 6.32 How then do we confine it to Religion as if nothing were needful but only that To this again we answer That our Saviour here intends his speech of an absolute necessity other things are necessary in their place as conducing to such and such ends but nothing is simply indispensibly necessary but this It is the only that is the chiefly needful the words being thus explain'd we come now to the truth it self which is exhibited to us in them and that 's this That the main and principal business which it concerns every one to look after whiles they live here in the world is to endeavour God's Glory in the salvation of their own souls Or if ye will more briefly thus That Religion is the one thing which is needful This is abundantly confirm'd unto us out of divers other places of Scripture Thus Eccl. 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man It is Col Adham as the words run in the Text the whole duty and the whole dignity and the whole happiness of any man whatsoever So Matth. 6.33 Seek ye first the Kingdom of God and his righteousness and all other things shall be added unto you And Joh. 6.27 Labour not for the meat that perisheth but for the meat endureth to everlasting life c. In Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding By Wisdom there he means Grace and the knowledg of the Holy as it is call'd Prov. 30.3 Isa 55.1 2. Ho every one that thirsteth come unto the waters c. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Hearken unto me and eat ye that which is good It is the voice and invitation of Christ calling men to look after their souls and the means which tends to the salvation of them This it may be further amplified and confirmed from these following Illustrations First This is that which is most noble and excellent in its own nature that is mainly and principally to be regarded and look'd after by us which of all other things is most noble and excellent consider'd in it self Now this is the present business in hand whereof we now speak There 's no such sweet and blessed condition as the state of God's children who are indued with Grace in this life and who are perfected with Glory in another It is that which does indeed excel all the comforts and contentments of this World they are nothing in comparison with it There 's an emptiness and a defectiveness in them and such as will be unable to satisfy at another day whereas this it makes a man fully and compleatly happy And on the other side without this a man is for ever wretched and miserable That is certainly and undoubtedly the main thing to be minded without which a man can least subsist Now this is this one thing in the Text. It can be least spared of all other things besides Honours and profits and pleasures and such things as these men in some sense may be able to spare them and they may do well enough without them But Grace it is such a thing as we cannot spare and to purpose be without it so essential is it to true happiness Secondly It is of the greatest influence and extent and usefulness to us it is that which we have occasion for in the whole course and compass of our lives and we cannot properly do any thing without it Grace it is a general and universal qualification it fits a man for every state and condition which he is subject unto for want and for abundance for prosperity and for adversity for life and for death It manages all Callings and all Providences and all Affairs whatsoever they be And a man cannot carry himself in them so decently and as becomes him that wants it That man that neglects his soul there 's nothing else which can be well minded by him Thirdly It is of the greatest continuance and duration All that men look after in the world it lasts no longer than the world it self when that is but once at an end there 's an end of all those things which are pursued in it But now this one thing which is here spoken of it lasts to eternity And so the Scripture expresses it self about it an enduring substance an inheritance that fades not away a well of water springing up unto everlasting life and such phrases as these Hence it is said also in the close of the verse that this good part which Mary had chosen it should never be taken away from her It is eternal both in regard of the enjoyment and in regard of the consequent in regard of the thing it self and of the fruit and reward of it which abides and continues for ever Grace it will stand us in stead as long as we have any being which nothing else will do besides Fourthly and lastly This is also the main purpose for which every man was sent into the world therefore it is mainly to be regarded and looked after by him Every wise man looks after his end and that scope whereunto he is ordain'd to be most of all fitted for that Now what 's the end of our coming into the world it's all and only for this one thing We came not into the world only to be in the world to eat and to drink and to sleep and to take our pleasure to live a natural or a secular life and there 's an end But we come into this world as an opportunity to prepare for a better We come into the world to be useful and profitable in it to employ our talents and to improve our mercies and to serve our generations to do all that possibly we can for the Glory of God and the good of others and the advancement of Religion to get a stock of Grace and Holiness to work out our own Salvation to lay up in store to our selves a good foundation against the time to come laying hold on eternal life As our Blessed Saviour says of himself To this end was I born and for this cause came I into the
to make the Captain of our Salvation perfect through sufferings Our sins had wholly obstructed and stopp'd up the way to Heaven and made it unpassable to us now Christ by his death hath opened it and made way for us The Blood of Jesus Christ hath cleansed us from all sin 1 Joh. 1.7 Having taken our nature upon him and in that nature suffer'd in our behalf he hath now made us capable of partaking of eternal happiness This is that new and living-way which we find mention made of by the Apostle in Heb. 10.19 20. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an High Priest over the house of God Let us draw near c. This is the benefit which we have by Christ's death and the satisfaction of God's Justice for our sakes not only that our sins are pardoned but also that we have favour and grace to be entituled to eteral life This in the discharge of Christ's office of Priesthood He is the way first of all so The Second is in discharge of his Prophetical Office He may be said to be the way also thus so far forth as he hath revealed and made known this way unto us which he hath done for us This he did in his own person whiles he was here upon earth He went about teaching in the Synagogues and preaching the Kingdom of God as we may see in divers places of the Gospel Joh. 1.18 No man hath seen God at any time The only begotten Son which is in the bosome of the Father he hath declared him He hath declared him he hath declared God himself and he hath declared the way of coming to God as being privy to God's mind in this particular This he did whiles he lived here in the World And since that he is gone up into Heaven he hath done it also and still does it by his Ministers and Embassadors whom he hath sent to this purpose to prepare the way of the Lord and to make his paths known The Preaching of the Gospel it is no other than the way of Christ which he hath consecrated for us as a means to bring us to Heaven and Christ himself may be said to be the way in reference to it Thirdly As to his Kingly Office he is the way to Heaven also thus He is Via Regia so far forth as he does cause this way to be laid out for us and does order us and regulate us in it When we have found out the right way to Heaven yet being left to our selves we are apt to stagger and stumble in it and ever and anon to be wandring and running out of it Now this is a part of Christ's Government which he does exercise over his chosen to reduce them and keep them right To make strait paths for our feet lest that which is lame be turned out of the way and that it be rather healed as it is in Heb. 12.13 And then also by the same Kingly Power he does likewise remove and take away any thing that may hinder and obstruct us herein Oh there are a great many difficulties in our passage to Heaven which are hindrances and impediments to us many lusts and temptations and afflictions and enemies of all sorts as so many Pyrats and Robbers which we are to grapple withal Therefore Christ is fain to be our way as to the removal of these difficulties from us which he does as our King To all this we may further add his conduct and guidance of us by his own pattern and example He is thus far the way to Heaven as himself hath walked in that way in the tenour of an holy conversation So the Apostle Peter expresses it 1 Pet. 2.21 22. Christ hath left us an example that we should follow his steps who did no sin neither was guile found in his mouth Our Saviour's life whiles he was ere upon earth it was an heavenly life and favour'd of that blessed place which he was tending and going to and thereby shewed us what ours should be too He chalk'd out the way to Heaven for us for the direction of us And therefore the Scripture still calls us to the following and imitation of him and walking in his ways Thus Matth. 11.29 Learn of me for I am meek and lowly c. Joh. 13.15 I have given you an example that ye should do as I have done to you Phil. 2.5 Let the same mind be in you which was in Christ Jesus And 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Thus still is Christ himself propounded as a Guide and Conduct to us And thus in all these respects is he very fitly and properly termed the way This is a Point of great comfort and satisfaction to us that there is such a way as this is which is found out for us to everlasting Salvation which whiles we are careful to enter into and to persevere and hold on in we may at last come to the enjoyment of it That it is not only provided for us but also discovered to us as it is now here in this present Scripture That Christ himself who is it is pleased to shew it and to acquaint us with it as here he does Every man by nature is a stragler and has lost his way We all like sheep have gone astray and have turn'd every one to his own way as the Prophet makes complaint Isa 53.6 But here there is a way opened for us which it concerns us therefore to attend unto and not to depart from it This is the way walk ye in it It is our concernment so to do especially if we shall consider the divers properties and excellencies which are in it There is nothing which is desirable in any way but it is to be found and observed in this way whereof we now speak As to instance in some sew particulars First it is a true way A way that comes perfectly home to the journeys end And therefore as I hinted in the beginning some have thought the word Truth to be added in the Text. by way of special denomination He is the way and the truth That is he is the true way There There are a great many ways which men sometimes do dream of in the World as whereby to come to happiness but they all fall short of home and do not attain it yea but Christ he is the way indeed so as those that lay hold on him shall be sure never to miss Our way to happiness when time was lay in another tract to wit in our selves when Adam was entrusted with it for himself and all his posterity But that we parted withal of our own accord But now there 's a new and living way provided for us which is a great deal better and that is
cut the plumes of his pride and to keep him from being puffed up for them And that 's a second Disparagement which we lay and cast hereupon Thirdly and more principally to our present purpose we do disparage humane wisdom In ordine ad talem effectum in reference to such an effect as this is which is to bring those that have it to the saving knowledg of God in Christ Here the wisdom of the world is too weak and of small or no effect it cannot do this Take a man in his pure Naturals and the meer accomplishments of humane wisdom and he cannot by these things procure to himself any knowledg in Religion and the Mysteries of Salvation And that again in a two-fold Explication First He cannot do it immediately as an effect flowing from such a cause Wit it cannot dive into Grace as I shewed before it is too weak and shallow here Nor secondly He cannot do it meritoriously by way of merit and desert at Gods hands in the right use of his parts and natural knowledg The Pelagians teach this That an Heathen by a good improvement of the light of Nature and doing that which in him lyes may merit at Gods hands the revealing of Christ unto him and the bestowing of saving Grace upon him but this has no foundation in Scripture and is contrary to experience also The world by wisdom knew not God their other knowledg did not obtain this for them Go to now let us see then in what sense we do disparage this wisdom of the world namely as in another case we seem likewise to disparage good works when disputing against our Adversaries the Papists we seem to diminish and take from good works this is not simply considered in themselves but in order to Justification and Merit when we speak of good works in themselves as duties which are enjoined us by God as evidences of our Sanctification and as the ways wherein we tend to Salvation and the Kingdom of Heaven so far forth we speak honourably of them but when we speak of them as making us perfect and to appear righteous in the sight of God and to deserve at the hands of God for us here we disclaim them So likewise here as concerning humane wisdom when we speak of it as a common gift of Gods Spirit and ordained to such and such ends within its own compass here we admire it But when we speak of it in reference to Religion and the finding out of the saving knowledg of God in Christ here we cannot but mightily undervalue it the world by wisdom knew not God that is secondly from the weakness of the faculty The third is From the perverseness of the subjects namely those persons in which this wisdom was they did not do their duty nor still do not to this purpose as they should but rather the contrary and from hence it comes to pass oftentimes that they are as they are This is a certain truth that though the world by wisdom could not know God in that sense as we have shewn it yet they might have known him more than they did if they had given themselves to it But there was and is still a manifold obstruction upon them which is a great hinderance and impediment hereunto As first Their non-attendancy that they did not heed nor apply their minds to these things A Scholar that looks off of his Book will never learn his Letters let them be written or printed before him in never so fair and elegant a character Even so it is with us to this purpose the Book of the Creatures it is a Book which is very fairly written and every letter in its full proportion so that he that runs may read it as the Prophet speaks And the Apostle Paul tells us as we may read Rom. 1.20 The invisible things of God from the creation of the world are clearly seen even his eternal power and Godhead The Power and Wisdom and Mercy and Goodness of God c. these are written upon every Creature and may there be read by us But this is that evil which is in us that we do not always so attend unto it as becomes us to do we take and enjoy the Creatures only as other Creatures to draw the natural sweetness out of them but we do not as we should do improve them to a spiritual advantage which is the priviledg belongs to us of all other Creatures we may see and taste God in the Creature which the others cannot There 's our non-attendancy Secondly It proceeds from idleness and want of taking some pains with our selves to dive into these things though there 's a great deal of God which lyes upon the top of every Creature and the whole world is a lesson to us to this purpose yet by studying and further search into the Creature we may still see more of him than otherwise we can or than otherwise we do We should consider the works of Gods hands as the Psalmist said himself did which was not only with an ordinary observation but some special intention hereupon and review again of it This because the world did not do they came from hence to be ignorant of God and not to know of him so much as they should A Scholar must not only read but study that will improve in any knowledg A third obstruction to this knowledg is pride and scornfulness of spirit because men think themselves too good to be taught or learn any thing And here now we have a further sense of these present words in the Text than as yet we have spoken unto The world by wisdom knew not God that is not only by taking it privatively but by taking it positively Here is not only Ignorantia purae negationis but Ignorantia pravae dispositionis as we use to distinguish It is not only that by wisdom they knew not God but by wisdom they were further set off from the knowledg of God their humane wisdom was here obstructive and impedimental unto them This it was not in it self as I have already opened unto you but accidentally through their own perversness and the corruption of their own evil hearts A naughty and unsanctified heart it makes the worst use of every thing even of those things which are the most excellent of all and so amongst the rest love of worldly wisdom that which should draw them so much the nearer to God it sets them so much the further from God Thus it was here with these present people Ingenio pereunt they are undone by their own wit and thus 't is with many others besides They know so much of other things as that they care not to know any thing of God They say to the Almighty Depart from us for we desire not the knowledg of thy ways as it is in Job 21.14 Well to close up all now with a brief word of Application let us consider what does result from these truths and observations
to digest every truth which we hear and to make it our own or else we can have no benefit by it There must be a turning of our spiritual nourishment into the substance of our souls as of our corporal nourishment into the substance of our bodies and that suitable to the several parts of it now this is the work of Faith Faith it makes every truth ours by appropriating it and bringing it home to our selves And that in a proportion suitable to the nature of the Doctrine it self If it be a Doctrine of Information Faith makes it ours by framing and conforming our judgments thereunto and setling us there If it be a Doctrine of Consolation Faith makes it ours by closing and complying with it and so drawing comfort from it If it be a Doctrine of Threatning Faith makes it ours by trembling at it and reforming for it Thus Faith is active in all as that Grace which does apply all to us The consideration hereof may be thus far useful to us As first It may teach us how to address our selves to the hearing of the Word namely by labouring to prepare our hearts by a spirit of faith Oportet discentem credere we must come with a resolution to imbrace every truth of God which he propounds unto us Preaching will do us no good without believing if we had all the Preaching in the world without it we make the Ordinance but a Complement and meer word of course unto us Why but then may some say If Preaching does no good without believing why then we should preach only to Believers and none but them To this I answer No for by Preaching we make them Believers through Gods blessing upon it Preaching is a means to work that Faith which does improve it self and without which it is ineffectual as wine enables the stomack to work it self to the good of the body Secondly Seeing Preaching does no good without believing let us here then see why there 's no more good done by Preaching many times than there is we are apt when we profit not by the Word to lay the fault on other things the Doctrine and the Preacher and the like but we should confider whether it lyes not in our selves in our own hearts It may be we come not to the Word with that faith and expectation from God as it becomes us to do and then no wonder if we profit not by it Thirdly Let us hence not glory in the means that we have the Ordinances and the Word Preached unto us but let us consider what faith our selves have for the receiving and entertainment of them And that 's the first restraint None have benefit by Preaching but Believers The second restraint is this That none have the benefit of Salvation but Believers Salvation is restrained to Faith He that believes shall be saved but he that believes not shall be damned Mark 16.16 No Faith no Salvation They could not enter in because of unbelief Heb. 3.19 Of them that believe to the saving of the soul Heb. 10.39 Faith is the saving Grace as infidelity is the damning sin Not but that there are other saving Graces and other damning Sins but those which are so they are in the strength of these as being prinoipal and most effectual hereunto These are so by a special quality and property in them either to save or damn And for saving because that 's to our purpose faith has it here attributed to it self First as the radical and fundamental Grace and that which puts a life and vigor into all the rest And therefore ye shall find in the Eleventh Chapter of the Hebrews how all 's ascribed to this By faith they had a good report for every thing else which deserved good report If they had love or patience or humility or self-denial or zeal all was from faith In Enoch in Noah in Abraham in Moses and the like By faith they are said to do all whatsoever they did Secondly Faith has it attributed to it because it is that whereby we please God Without faith it is impossible to please God Heb. 11.6 Thirdly It is Faith which lays hold upon Christ who is the Author of Eternal Salvation Gal. 2.20 I live by the faith of the Son of God who loved me c. This knits and unites us to him asour Head and when he is saved we are saved too by this union Fourthly It is Faith which gives most glory to God Rom. 4.20 Giving glory to God And 2 Thes 1.10 To be glorified in his Saints and to be admired in all them that believe Fifthly Faith is that which does most conquer temptations and subdue all the enemies and adversaries of our salvation Ephes 6.16 Lastly Faith is said to save as the condition which God requires and will have in them which shall be saved and this were enough though nothing else to give account of it In all these respects is Salvation attributed hereunto But what is this Faith which we speak of all this while and wherein does it consist Sure it is not a meer assent to the truth revealed though that be somewhat which belongs thereunto yet this is not all the Devils thus believe which yet tremble as knowing that they are sons of wrath Jam. 2.19 But saving faith is quieting faith too Being justified by faith we have peace with God Rom. 5.1 Now what faith is this this is no other than a taking and receiving of Christ upon those terms in which he is offered in the Gospel for a Saviour and Lord too To as many as received him c. Joh. 1.12 As we must be willing to be saved by Christ's Blood so we must be willing to be ruled by Christ's Spirit Now this Faith has this also in it an assent to the whole truth of God which is revealed unto us Historical faith is comprehended in Justifying-faith as the less in the greater as the Vegetative and Sensitive soul in the Rational But the proper act of Justifying-faith is to lay hold on Christ Ens incomplexum est object um sidei justificantis Thus we see what Believing it self is The close of all for our selves is but to find this in our selves for our own particular And as we love Salvation accordingly to make good our Faith This we may discern and discover by the rise and fruits and workings of it For the rise of it it comes by Preaching and is suitable to the Doctrine of the Word Those which contemn the Ordinance they have none of the Grace For the fruits of it it works by love p1 It makes us afraid to displease God p2 It makes us couragious for God p3 It makes us love the Children of God p4 It quite changes and alters our converse from evil to good And so I have done with the fourth particular the extent of the work it self To save them that believe And so likewise with the second General in the Text Gods supply of the worlds defect
were a dull and stupid people so they were an incredulous and pertinacious people they were a people which were hardly perswaded and much ado there was to bring them to assent to any truth which was propounded to them to believe Hence the Prophet Isaiah complains Isa 53.1 Who hath believed our report and to whom is the arm of the Lord revealed And again Isa 65.2 To Israel he saith All the day long have I stretched out mine hands to a disobedient and gain saying people So Joh. 1.11 He came to his own and his own received him not Received him not i.e. believed not in him as it is expounded in the next verse Thus it was with this people and if we would know whence it came to be so it is easie to give an account of it as the Apostle Paul tells us Because the god of this world had blinded their eyes lest the light of the glorious Gospel of Jesus Christ should shine unto them 2 Cor. 4.3 4. The Apostles themselves as St. Paul there declares they had been faithful in doing of their work had not handled the word of God deceitfully but approved themselves to every mans conscience Yea but Satan had blinded these mens eyes and God himself had given them up unto Satan to be deceived by him as it is in 2 Thes 2.10 Because they received not the love of the truth that they might be saved Well let it teach us all for our particulars to take heed as the Apostle advises the Hebrews lest there be in any of us an heart of unbelief to depart from the living God yea let us take heed of admitting any scruples and doubts in the main points of Christianity for if we begin once we shall never have done This scepticism in Religion is the most dangerous thing that can be here 't is good to have sure footing and to trust perfectly to the grace of God which is revealed unto us 1 Pet. 1.13 For the more we doubt the more still we may doubt and one doubt begets another We must have a reason and a demonstration and a sign and these also multiplied and all little enough to satisfie an unbelieving heart yea we know not how we may provoke God to give us up to an unsetled spirit whenever it is thus with us which is one of the greatest judgments in the world that can be inflicted upon us And that 's the second evil in this Demand of the Jews in asking a sign to wit their infidelity The third is their Hypocrisie there was a great deal of false-heartedness and double-dealing in this request of theirs for why they intended no such thing as to receive the truth They askt a sign for fashions sake but if they had had all the signs of the world they were resolved for all that to hold their own and to be never the more stirred by them than if they had never had them Here was now their dissimulation they made a great deal of do as if they had meant to have been wrought upon by signs when-as indeed they meant no such matter As Luk. 11.16 it is said they sought a sign of Christ tempting him so they did here of the Apostles of Christ This is the manner of Hypocrites to pretend an unsatisfiableness in the means when they do not relish the thing when they savour not the conclusion they call in question the argument and to require a condition which they think will not be granted that so they may the better avoid that which the condition refers to These Jews because Christ crucified as we shall hear God willing hereafter was a stumbling-block to them a thing which displeased and offended them and yet were loth to have it presently thought so therefore to put it off with a pretence and plausibility and fair outside and appearance they desire to have a sign for the satisfaction and confirmation of them They require a sign Fourthly and lastly here was their insolency and unworthy carriage and behaviour in the laying of this Demand and that as expressing it self also in sundry particulars which we may briefly take notice of As first here was their Preposterousness and Presumption in that they would prescribe and limit God to a way of their own They ask a sign Take a sign considered in it self and there was no great matter in it one way or other they might have it or not have it without any hurt yea sometimes it was had even with Gods own liking and approbation too as there are sundry examples of it in Scripture even in good men themselves But here was the miscarriage in these Jews in this present place that they would teach God and set him a rule and point which they would determine him unto that when as he would have it done by preaching they would have it done by Miracle And when the Apostles brought them a Sermon they would needs have a sign This presumption and boldness and self-conceitedness and arrogancy of theirs was that especially which was liable to so much censure and just exception and which no question was a sin in them This is a sure rule and that which is to be observed by us That in the things of God especially as in all other things we must be ruled by God himself in Religion and Divine worship we must take things as God offers them to us and not herein be our own carvers or devisers This is that which is very offensive and displeasing to God and therefore we see how 't is taxt in another place This very asking of a sign Mat. 12.38 39. when the Scribes and Pharisees came there to Christ with this demand in their mouth Master we would see a sign from thee What does he answer them hereunto Why says he an evil and adulterous generation seeks after a sign He calls them evil and adulterous for their labour in asking such a business They shewed themselves to be degenerate from Abraham the Father of the Faithful in such a demand It does not become us to teach God how he should teach us but to leave it rather to himself To ask a sign was here a presumption Again as there may be a fault in asking one so there may be a fault likewise by the way in refusing one when God offers one to us observe that This was the miscarriage of Ahaz Isa 7.11 12. when God will give him a sign then forsooth he would have none I will not ask a sign c. And truly commonly this is our fashion then when we should not ask any thing then we will and when we should then we will not Thus 't is just in this present business as concerning a sign and we may observe it in a special manner amongst the rest and in none more than in our Adversaries the Papists for this is directly their humour I told you before how much they were for signs and indeed so they are where they have no thanks for
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
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
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
Godliness by their scandalous living in the profession of it These are great Enemies to Religion and to the Truth it self they are not only Enemies to Religion who do in plain terms and words revile it and speak evil of it but even those which silently walk contrary to it and express not the power of it in their lives and conversations The improvement which we are to make of all this is our selves to take heed of it that we be not guilty in either of these particulars or in any other way besides of acting against Religion for if we be we shall not escape unpunished What was said before of Truth in the Doctrinal notion of it is true likewise of the whole substance of Religion that it will prove too hard for any that oppose it and so they shall find Whosoever shall fall on this sione shall be broken but on whomsoever it shall fall it will grind him to powder as we find that expression used in Matth. 21.44 But so much may be spoken of the first General part of the Text which is the Apostles Proposition in the Negative what he could not We can do nothing against the truth The second is the Affirmative But for the truth This it follows well upon the other and is not to be sever'd from it it is but small commendation for any not to be active against the Truth though it were well some were but so no but it is required that they should be active for it This is the true temper of a Christian and especially of a Minister according to that of the Apostle John in 3 Joh. 8. We ought to be fellow-helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers and assistants to it helpers to the Truth and fellow-helpers one to another in helping of the Truth This is that which is required of us There are a great many of Negative Christians which are as good as no Christians at all and they please themselves wonderfully in it and think to come off well enough with it that they are not thus and thus no they do not this and that But is that enough for the servants of Christ and who have given up themselves to him Nay but what are they what good do they do how do they advance and promote Religion and the ways of God That were well to be enquired into by them how far forth they are for the Truth There are two things-considerable in this passage First That we may do somewhat for the truth And secondly That we must do somewhat for the Truth Here is our priviledg and our duty The opportunity which is afforded unto us and the engagement that lyes upon us as to the imbracement of this opportunity First I say here is our opportunity We may do somewhat for the Truth that 's here supposed and implied in this opposition But for the Truth God does put advantages into our hands very much for the advancing of his Truth especially according to the several stations and ranks in which we are some have greater advantages and some have less but all have some one way or other We that live under the Preaching of the Gospel and especially which are dispensers of it God has committed his Truth to our care and has intrusted us with it so that if we will we may do very much for the promoting and advancing of it And he takes delight to use and improve us in such a business as this is though he needs none of our help himself nor his Truth neither yet he is pleased to desire so much of us and to give us occasion for it This is to be looked upon by us as a great honour and priviledge to us and so to be accounted and esteemed as what is done for our own good and advantage The reason why God calls us to the helping and assisting of his Truth is not so much for it as for us that we may receive honour by it and comfort from it and in the doing of it farther our own salvation and blessed account hereafter at another day Secondly As here 's our opportunity so likewise our duty and the one following upon the other The more advantages God does afford us of helpfulness and assistance to his Truth the more does it concern us to improve them and to lay hold on them and to do somewhat or other for it yea to do the most we can There are sundry ways of doing it which accordingly we may take notice of First and principally by our imbracings and cherishings of it in our own hearts We cannot do Truth and Religion any better service than by our selves closing with it and cleaving to it and imbracing of it It is not our profession of Truth which makes so much for it where it is single and goes alone nay in some cases it may make more against it where it is separated from a love of it and conformity to it no but it is the yielding and complying with it which is the thing when our hearts are in some sort fashioned and moulded into it and better'd by it Secondly By our prayers and supplications to God we promote it so as it is in 2 Thes 3.1 Brethren pray for us that the word of the Lord may have free course and be glorified We should be very earnest with God for Truth and Religion that it may flourish in the world and that there may be a free course and passage of it Thirdly By our Counsels and Directions as we have occasion for it to speak a good word for Truth and to advise others in order to it It is a great advancement of it which whenever we neglect to do we are very much wanting to it and to our duties about it who are required and called thus to do In a word whatever ability or talent God trusts us withal whether of parts or power or estates or whatever it be it is an occasion which he puts into our hands of doing some good for his truth which accordingly should be followed by us And the greater are our abilities the more should be our improvements we should do it in our selves we should do it in others by those incouragements which we give to them also as in the place before cited 3 John 8. We ought to receive such that we might be fellow-helpers to the Truth The Consideration of this point comes home very closely to the consciences of abundance of people in the world who are grosly guilty in this regard to whom Truth is very little beholding as to doing of any thing for it There are some which are ashamed to own it and to appear in the imbracing of it as thinking it a great deal more wisdom to conceal and reserve themselves that so according to a variety of circumstances they may be of what judgment they please and take such ways as in prudence may be most accomodate and convenient for them but our blessed Saviour himself has
this particular We should do nothing against the truth but for the truth For a close and conclusion of all at this present time we may further look upon these words in their reflexion and as coming from the Apostle Paul who does not here stick or forbear to declare this present Truth to the Corinthians of the limitation of his own authority But as he was careful to acquaint them with the whole will and counsel of God so with this point of it amongst the rest There are many kind of persons in the world which think it no piece of prudence or good policy in them to acquaint people with such kind of points as do any thing seem to diminish from their power and authority but only such as may seem to extol and to advance it But the Apostle Paul here was of another mind he was not shy or afraid here to tell them of such a truth as did in a manner restrain him and qualifie his authority over them he tells them here plainly hat he could not do as well as what he could We can do nothing against the truth but for the truth This he did first out of his faithfulness and ingenuity towards them as one that did not seek himself but their good Those which make themselves their ends they still frame and accommodate their Ministry and the exercise of it only to their own advantage an for this purpose endeavour to keep the people in blindness and in ignorance and want of knowledg of what is truth But those who are faithful and aim at Gods glory are otherwise both affected and imployed Secondly He did it also for their encouragement that they might not be shy or afraid of him and of that severity which he was forced to use amongst them he therefore instructs them in the nature of it and does thereby qualifie and mollifie it unto them Thirdly He did it likewise for his own vindication and absolution that he might discharge himself of suspition amongst them who were ready especially from the suggestion of the false teachers amongst them to conceit as if he had some plot and design upon them to enslave them and to enthral them to himself now for this he deals plainly with them and tells them what he could do and what he could not that so if by chance we did swerve from his rule they might accordingly mind him of it This teaches us accordingly as we have occasion to do the same thing even to make this the end and scopeof all our performances and undertakings in the work of the Ministry that so thereby we may encourage Religion and advance it and promote it in the world and say from the goodness of our Principles prevailing an bearing sway in us as well as upon any other consideration We can do nothing against the truth but for the truth SERMON XXXVI Gal. 1.8 9. But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed As we said before so we say now again If any man preach any other Gospel unto you than that ye have received let him be accursed There have been seldom any great endeavours of good to the Church of God but there have been also at the same time attempts of the contrary mischief where the Goodman hath sown his wheat the evil one hath sown his tares and where the Ministers of Christ have been industrious in the preaching and propagating of the Truth there the ministers of Satan have been as diligent in the scattering and spreading of error so that as the Son of Go was manifested to destroy the works of the Devil so the sons of the Devil are manifested to destroy what in them lies the works of God It was thus at this time now in the Church of Galatia to which the Apostle Paul here writes They had been called into the Grace of Christ and has the Gospel preached unto them by himself and some other of the Apostles and now there were some that troubled them and would pervert this Gospel amongst them as is signified to us in the seventh Verse of this Chapter I marvel that ye are so soon removed from him that called you into the Grace of Christ unto another Gospel which is not another but there be some that trouble you and which would pervert the Gospel of Christ And because that this is a business which requires some kind of slightand craftiness for the accomplishment of it therefore these deceitful workers are not wanting to themselves in any thing which might tend or conduce hereunto Amongst other tricks and shifts which are devised and used by them this was none of the least to pretend Magna nomina great Names and Persons and Authority for the countenancing of their corrupt Opinions which they obtruded upon the people wherein they do not only presume upon some of the Apostles James Peter and John but even likewise upon the Angels themselves as having received instruction from them Now here in this Text which we have in hand does the Apostle make reply and take off such Objections as these were andmakes them to be of no account with them But though we or an angel from heaven c. THe Text it self is a Protestation made by the Apostle Paul to the Galatians against seducers and false teachers amongst them which for our better handling of it is considerable of us two manner of ways First In the simple Proposition Secondly In the Emphatical Repetition The simple Proposition of it that we have laid down in the first of these Verses the 8th Though we c. The Emphatical repetition in the latter viz. the ninth As we said before c. We begin with the simple Proposition of it But though we c. wherein again we have two Branches more First the miscarriage supposed Secondly The caution or denunciation of punishment inferred upon it The miscarriage supposed Though we or an Angel from Heaven preach c. The caution or punishment inferred Let him be accursed For the first namely the miscarriage we have again two Particulars further First The Persons mentioned We or an Angel from Heaven Secondly The evil or crime it self fastened upon them Preach any other Gospel c. First To speak of the former We or an Angel from Heaven This is not to be taken as probable as a thing likely to be so indeed but only per impossibilem hypothesin by way of supposition and putting of a case where the scope is rather to be attended than the words themselves for the promoting of the Apostles design In which expression there are two sorts of persons excluded from being hearkened to and imbraced in point of error whether men or Angels Though we yea to rise higher Though even an Angel from Heaven it self From both together we may take notice of these two Particulars as hinted to us First Not Persons of the greatest interest
of him that said Omnes patres sic ego non sic Abailardus by name All the Fathers say so and I say No. This selfishness and peremptoriness and conceitedness does not become Christians who are to be of a more modest temper in this Office and to suspect themselves rather than other men at least for the generality of them but yet for all that are they not neither to be born down by these against the plain Truths of the Scriptures and the experiences of a gracious heart but to hold out in the profession of the faith against the greatest Wits and Learning and Scholars in the world especially if we shall consider this in our selves That 's the first thing excluded in this passage and expression to wit the perfection of Parts and Understanding and natural Abilities though of an Angel himself The second is the perfection of Grace and Spiritual endowments that ye have in the Additional expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus de Coelo id est Angelus sanctus as Cajetan well from heaven an Angel from heaven that is an holy or heavenly Angel by taking it denominative Indeed if we speak strictly even the Devil himself is an Angel and an Angel from Heaven too Angelus è Coelo but it is è Coelo lapsus not è coelo missus an Angel fallen from heaven not an Angel sent from it or from it in a way of distance not in a way of derivation sent from it in a way of punishment not in a way of dispensation as having no lot or share or part at all now in it How art thou fallen from heaven O Lucifer son of the morning Isa 14.12 And I beheld Satan as lightening fall from heaven Luk. 10.18 The Angels which kept not their principality or first estate but left their own habitation reserved in chains of darkness c. Jude ver 9. But this does not come home to the Text which is to be taken of an Angel of light a glorious Angel which was very proper to be instanced in here by St. Paul forasmuch as he elsewhere tells us That Satan transforms himself into such a kind of Angel and his Ministers also like him into the Ministers of righteousness whose end shall therefore be according to their works 2 Cor. 11.14 15. We might add here one thing more an Angel from heaven not really but according to imagination whether of himself or others which only makes himself as an Angel or whom others take to be so with him c. such an one as this is cashiered And so now it will serve a little further to illustrate this Point unto us for if we speak but of natural Abilities and Qualifications the Endowments of Reason and Knowledg and Understanding here the Devils and evil Angels may come in as well for a share as any other and it may be you would easily grant that we should not hearken to such as these If the Devils and all the Angels from Hell with all their knowledg whether natural or acquisite in them should impose a new Gospel upon you you would think you should not give heed unto them well but what now o you think of the good Angels the Angels from Heaven The Apostle here resolves it no not they neither if we could suppose or imagine they might endeavour it they should not obtain it So that here now there is another collection and conclusion which we toucht not before and that is this That the greatest holiness is not to be made a patron of Error as learning may not prevail against the Truth so neither Grace in the abuse and misimprovement of it An Angel from Heaven Heaven in the proper notion of it does denote holiness and Grace though carnal persons do not for the most part so look upon it but have other conceits and apprehensions of it differing therefrom yet so it is and so also it does as I said here in this place Yet this grace or holiness whatever or in whomsoever it be may not bedrawn to the perverting of the Gospel There is a great respect to be had to godly men and it is not safe for any easily to withdraw from the common vote and consent of them in matters of Religion the more shame for those that do it because every one is best to be believed in his own art and way and profession and God does not usually leave them But yet for all that we may not build our faith upon these neither Because all that godly men say does not proceed from godliness in them but sometimes from another principle which with Grace is most agreeable to them We may therefore join these two both together of Learning and Goliness and both as insufficient to pervert us an to draw us from the Truth which is very well resolv'd by a grave and ancient Author tothis purpose Tertullian by name in his Book de prascriptionibus adversus Haereticos Quid ergo says he si Episcopus si Diaconus si Doctor si etiam Martyr lapsus a regulâ fuerit ideo haereses veritatem videbuntur obtinere What then says he though a Bishop though a Minister though a Doctor though a Martyr should swerve from the right rule shall therefore Heresies presently hereupon go for truth Ex personis probamus fidem an ex fide personas Do we from the persons judg of the Doctrine or from the Doctrine of the persons And again a little after in the same place Avolent quantum volent paleae levis sidei c. Let the chaff of light belief fly whither it will being blown about with every temptation but from thence there shall be so much the purer grain laid up in the Barn of the Lord so little efficacy did he give to mens persons for the drawing into Grace And yet this which should make us so much the more heedful of it is an occasion which the Devil does oftentimes make very great use of for the effecting of his own designs he takes advantage of the reputed goodness and holiness of such and such persons to wind others into such and such labyrinths whether of opinion or practise Are not such men of such a judgment Do not such men do thus and thus and why should you then stand out against it The Apostle Paul does here in one word sweep this away whiles he excludes not only himself and the rest of the Apostles from this priviledg but which is more even the Angels in Heaven whereby he would signifie thus much unto us that the sureness of their standing and abidingand perseveringin Grace is more questionable than the Truth of the Gospel and though neither of them in good earnest be possible either one or t'other yet of the two it is far more easie and likely that the good Angels should leave their habitation and fall away into the condition of Devils than that the Gospel of Christ should be nullified and degenerate into error God being more
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
not in the things themselves driven further from salvation it self and the tendencies to it Jeshurun waxed fat and kicked Deut. 32.15 what are these now blessings No they are curses rather they are blessings turn'd into curses Mal. 2.2 And they make the condition of those which are in this case to be very sad and fearful The goodness of God should lead us to repentance and his mercy should provoke us to obedience and his love should constrain us to Duty and the better he is to us in his providence over us the better should we be to him in our observance of Him when we make another improvement of them so as to turn his grace into wantonness and to be so much the more confident in evil we go contrary to his gracious purpose and end in the blessing of them and doe not injoy them in love Lastly God blesses indeed when he blesses us with spiritual and eternal blessings in Grace and Glory The former Explications which I have given of this present phrase in the Text have refer'd to Temporal Blessings in regard of the manner of bestowing them These here now before us and which I speak of at this present time are of an higher strain and condition for the Nature and kinde of them This is true whether we take it in reference to whole Nations or else to particular Persons For whole Nations see Psal 144. ver ult where the Psalmist had reckon'd up many other blessings besides That our sons may be as plants grown up in their youth that our Daughters may be as corner stones c. That our Garners may be full affording all manner of store c. and plenty upon all with this conclusion Happy is that people that is in such a case yea happy is that people whose God is the Lord makes the last to referre to all the rest And so as for Nations so for Persons these are the Great Blessings of all as may appear by that acknowledgment of the Apostle in Eph. 1.3 Blessed be God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly places in Christ We are ready to think with our selves that God never blesses us indeed but then when he bestows upon us a great measure of these outward Comforts The Corn and the Wine and the Oyl and such things as these yea but what Grace has he wrought in our Hearts what assurance of his love and favour towards us what hopes and beginnings of Heaven has he bestowed upon us These are Blessings indeed and such as are cheifly to be looked after by us and to be put into the prime of our desires and wishes which we make for our selves And thus we have seen the Explications of this phrase and Expression in this Text. Oh that thou wouldest bless me c. Now the Improvement of all this to our selves in a way of Application is accordingly with Jabez to indeavour our selves hereunto we should desire not onely that God would bless us but likewise that he would bless us indeed that blessing he would be sure to bless us and not onely give us blessings in shew but also in Reality For which purpose to use all good means and to be sure to be in such a posture and Condition as do tend hereunto The Scripture does sometimes hint unto us some Qualifications as Advantagious herein and promoting of us As to instance in one or two Obedience and the practise of Self-denyal This we may observe more Especially in Abraham who because he was willing to offer up his Son Isaac upon Gods Command God took it so well at his hands that he blest him and had never done blessing him as he expresses it of him in Genes 22.16.17 By my self have I Sworn saith the Lord that in blessing I will bless thee and Multiplying I will Multiply thee c. Because Abraham obeyed God God would bless Abraham Secondly Sincerity and Uprightness when we serve God indeed hee 'l bless us indeed when we give him the truth of our Performance he will give us the truth of his Blessings And there is no better way for us to procure and obtain the end then by practising and pursuing of the other This is that we should be careful of in the Duties and Exercise of Religion which we undertake 1 Joh. 3.18 My little Children let us not love in word neither in Tongue but in Deed and in Truth And so Thirdly Zeal and Fervency and Intention in that which we go about It is said of Elias that he prayed Earnestly He pray'd in Praying and as he pray'd in Praying so God blest in Blessing As he pray'd indeed so God blest him indeed This is the ready way to it and the course which is to be observed by us in all the Ordinances of Religion in particular in this now in hand The Sacrament of the Lords Supper Christ deals really with us in it his Flesh is Meat indeed and his Blood is Drink indeed and accordingly should we be careful indeed to pertake of them that so we may be blest indeed in our application to them let us not content our selves with the mere shadow and shell and outside of Religion and Performances but take all the care we can for the Substance and Marrow of them and to receive that Benefit by them which is intended in them we should go from this Spiritual performance with more Spiritual strength then before with more Heart and Life and Comfort and Heavenly ingagement These are the Ends and proper Grounds of our Coming if we come as we should do not out of mere Custom and Fashion but out of Love and as sensible of the Benefits we should labour to perform these Holy Duties and all such as these are with more Eagerness and Intention of Spirit Pray in Praying and Hear in Hearing and Receive in Receiving that so God may Answer in Answering and Give in Giving and Bless in Blessing which is the sum and height of all One thing more before Heave this passage in the Consideration of it as a Prayer And that is the vehemency and intention which Jabez here Expresses in it It is not simply bless me but Oh that thou wouldest bless me for the greater Expression of his Affection and Earnestness in the thing desired And here observe two things more which are pertinent hereunto First The Person for whom Jabez was thus Earnest and importunate and that was for Himself That thou wouldest Bless me Secondly The matter in which Jabez was thus Earnest and importunate And that was the Blessing of him in his outward man as may appear by the particulars that follow which we shall come to in this place from which of these there is somewhat which we may observe to our selves First We see here how exceedingly Earnest and Sollicitous we are ready to be in our own particular Case and Condition when Jabez was here to pray for himself Oh
Jabez simple Prayer and Request it self and that is That thou wouldst keep me from evil Namely whatsoever might be annoying or afflicting unto him whether in body or goods or good Name or whatsoever else This is that which the nature of man is ready upon all occasions to decline and to shift off as much as it can the suffering of evil It is tedious to flesh and blood to think of Affliction and the Cross and therefore desires if it be possible to be dispenst withal for it And this desire no question in it self is warrantable and lawful It is agreeable not to Nature Corrupted but to Nature Created God has himself in our very Creation placed such Affections and Dispositions in us as to cause us to run from evil Yea we see how our Saviour himself did warrant this desire in us and gave us an allowance of it in His own Person and Particular Example When he desired if it were possible that the cup might pass from Him as an expression of Humane Affection This is that which is accordingly allowable in our selves also We may lawfully and warrantably desire to be kept from sicknesses and oppressions and the calamities of the times and places which at any times we live in This is no other than very reasonable and sutable to our nature onely I must put in some Additions by way of restraint for the Explanation of this Business First when I say we may lawfully desire to be kept from evil we must not understand it absolutely and indefinitely and upon any terms but still with submission to the good will and pleasure of God so as may stand with his honour and glory and the good and salvation of our own souls and upon no other considerations at all There are some cases in which our sufferings may much tend to the advancement of Gods truth and the justifying of Him in the world and to decline and run from evil is in a manner to deny Him now here it may not be done Again There are some cases wherein Afflictions may be profitable to our selves and for God absolutely to keep us from them might be perhaps in the issue of it to destroy and undoe our own souls we have need sometimes though we think not so of such dispensations as these are as well as of any thing else as so much Physick to work out our corruptions and spiritual diseases now therefore here to say keep me from evil is in effect to say bring us into it No but rather thus Lord if it seem good unto thee if it may stand with thine own good pleasure If I may honour and glorifie thee as much in another way then I beseech thee to keep me and preserve me from this evil that threatens me Secondly When I say we may lawfully desire to be kept from evil we must not understand it of any manner and way and means for the accomplishment of it we must no desire much less indeavour to be kept from Affliction by Transgression to be kept from the evil of punishment by the evil of sin this is to go out of a less evil into a greater which is a very bad and bootless exchange There are two many now and then which are of that temper and disposition of mind that Elihu charges upon Job how truly I doe not say in Job 36 21. To choose iniquity rather then affliction so they may escape outward trouble and calamity and distress in the world they care not what sins and miscarriages and enormities they fall into lying and falshood and backsliding and denying of the truth This is a very sad and fearful condition which we ought to take heed of Jabez here desired that God would be pleased to keep him from evil but it was still in a good way and by such means as were lawfull to be used and undertaken by him we must take it with this restriction upon it This Prayer of Jabez being thus explain'd there are two Observations which are plainly included in it and do result from it First That preservation from evil and misery here in this world is a very great Priviledge and favour and blessing indeed to those who are the subjects of it Secondly That the blessing of this blessing is in the hands of God First I say It is a Favour and Priviledge to be kept from evil here in the world This appears by the reference of it here in the Text where Jabez reckons amongst those things which are blessings indeed when he desired that God in Blessing would bless him he puts in this as appertaining to this blessing and as a part of it First It is so in the nature of the thing it self and as all men are ready to acknowledge it as very pleasing to flesh and blood to the which no Affliction at present is joyous but grievous as the Apostle speaks Look how far ease and quiet and rest and peace is a blessing so far forth is it a blessing also to be kept from evil Secondly That 's not all but moreover in other respects as in the next place that hereby we are so much the freer for the service of God and chearfulness and alacrity in it Those that are prest under many evils they cannot so attend upon the Lord without distraction as they desire to doe they cannot serve him with that freedom as they desire to do All the strength and grace they have is little enough for the supportment of them under the present Affliction but as for any thing else they have hardly any leasure or Ability thereunto How difficulty and hardly do those which are tormented with sickness or prest and pinch't with want attend upon the exercises of Religion and other duties which are required of them whereas those which are kept from such evils they have great advantages and opportunities to this purpose and more occasions for the praising of God Thirdly In reference also to others as an occasion being helpful to them which cannot so easily be done when men are in grief and trouble themselves An afflicted person is oftentimes a helpless person whereas those which are more at liberty have more Opportunities and Abilities in this respect What does this teach us but from hence as many as partake of this mercy to acknowledge it and to be thankfull for it and accordingly to improve it There are some whom God is pleased now and then to be very gracious to in this particular that whiles he brings others into evils yet he does free and exempt them This is not to be slighted or disregarded but to be looked upon as a very great favour and mercy towards them We may see here by Jabez his Importunity what to think of the thing it self and how to esteem it And that 's the first Observation which is here intimated and implyed in this Expression The thing it self is a mercy The second is this That the bestowing of this mercy is from God
young spreadeth abroad her wings taketh them and beareth them so the Lord alone did lead him c. There is a wonderful great tenderness which God expresses to his people so that when men are most cruel against them He himself is most merciful to them and expresses the greatest kindness towards them That 's for the first Expression here used in reference to their deliverance He hath taken you The second is Hath brought you and this as well as the other hath a double force in it First an Emphasis of Power brought you forth with a strong hand Secondly An Emphasis of Solemnity Brought you forth with a stretched out Arm. First There is power in it Bring you forth That is forced you forth whether your enemies would or no. Thus did God to Israel He made Pharaoh and the Egyptians to give them up whether they would or not yea as the Apostle tells us He would tells us he therefore for this purpose raised them up that he might shew his power in them Rom. 9.17 There 's no standing against the Lord when he has a mind to deliver His people He will bring them forth maugre all opposition in despite of all the powers either of Earth or Hell it self Secondly There 's also solemnity in it He brought them forth i. e. in triumph As with a strong-hand so with a stretched-out arm as the Scripture also expresses it Deut. 5.15 Stand still saith Moses and ye shall see the salvation of the Lord Exod. 14.13 Yea and not onely you shall see it but likewise others Psal 98.23 The Lord hath made known His salvation his righteousness hath He openly shewed in the sight of the Heathen He hath remembred His mercy and truth c. And all the ends of the Earth have seen the salvation of our God Now from both these expressions together Hath taken you and hath brought you forth we see the thing it self sufficiently declared unto us that God did at last deliver His people out of this Captivity under which they were He removed his shoulder from the burden and his hands were delivered from the pots as it is in Psal 81.6 8 13. Though ye have lien among the pots c. And so he does likewise with many more with them Though God suffers His servants sometimes to fall into the hand of their enemies yet he does at length free them from them This he doth upon divers considerations First out of His own bowels and compassion He will not alwayes chide neither keepeth He his anger for ever Psal 103.9 And Isa 57.16 He will not contend for ever neither will he be alwayes wroth for the spirit should fail before Him and the souls which he had made Secondly Out of respect to his People least they should be discouraged and provoked to evil Psal 125.3 The rod of the ungodly shall not lye upon the lot of the Righteous least the righteous put forth their hand unto iniquity The Lord will not too much draw out the corruptions and infirmities of His servants And then Thirdly Out of Regard to the enemies least they should insult Deut. 32 26 27. I said I would scatter them into Corners c. were it not that I feared the wrath of the enemy least their adversaries should behave themselves strangely c. Let this therefore be the use which we make of it to our selves First to Expect it whereas yet it is not Secondly To acknowledge it and to improve it there where it is First I say to expect it where it is not It is that which God will do it is that which he has already done to our hands in this example before us we are ready when we fall into any trouble to think that we shall never come out of it and that there is no redemption from it well but see here the contrary in this instance of the Israelites brought out of Egypt and delivered from the Iron-furnace which though it threatned them with perpetual bondage yet we see at last had an end and consummation of it God took them and brought them forth Secondly As where it is not yet we should yet expect it so where it is we should improve it and that to several purposes First to thankfulness in acknowledging it The Spirit of God by Moses does often put them in mind of this Deliverance to draw thankfulness from them And if God's mercies have not this efficacy upon us we are then indeed very unworthy of them Secondly To Obedience which is the best expression of thankfulness Thus this Deliverance likewise is urged there in Jer. 11.4 For obeying the words of the Covenant which God commanded their fathers when he brought them forth out of the land of Egypt from the Iron-furnace Thirdly To Dependence upon God and prevailing with him against another time That He which hath done so much for them already would be still pleased to do more As we find Solomon using that Argument in 1 King 8.52 For they be thy people which thou hast brought out of Egypt c. And so much may suffice to have spoken of the first General part of the Text viz. The Deliverance it self The second is the End or Consequent of this Deliverance and that we have in these words To be unto him a People of Inheritance as ye are this day In which passage we have again two particulars First The Design it self And Secondly The Amplification of it The Design it self To be unto him a people of inheritance The Amplification of it As ye are this day I begin with the first viz. The Design it self To be unto Him a people of Inheritance This is that which God aymed at concerning Israel Now this may again admit of a double Interpretation Either so as for Him to be their Inheritance or else so as for them to be His. The Scripture makes mention of either in sundry places First For Him to be theirs This is the Priviledge of God's People That the Lord himself is their portion and Inheritance and so expresses Himself to be to them Thus Psal 16.5 David speaking of himself The Lord is the portion of mine Inheritance and of my cup thou maintainest the Lot And so of Levi it is said That the Lord is his Inheritance Deut. 10.9 And the Church Lam. 3.24 The Lord is my Portion c. This is a great comfort to the Godly and to those which are most destitute amongst them to live upon the power of this truth what though they have none of the great Inheritance of the world yet as long as they have a portion in God they have that which may abundantly satisfie them and keep them from dejection forasmuch as from henceforth no good thing shall be wanting unto them He that overcometh shall inherit all things How so It follows in the next words And I will be his God c. Rev. 21.7 He that hath God for his God shall inherit all things he shall have a sufficient
besides And therefore under this expression of seeing and of beholding with the Eyes is signified the Conviction of those Persons that called the things in Question They shall be Subjected and laid open to their view as matters indubitable and out of dispute This God will have to be done for these reasons First For the Greater shame and reproach and confusion of those who have doubted of them There 's nothing which does usually more shame men then to see themselves frustrated and disappointed of their Expectations whether in Hopes or Fears especially accordingly as they have been any thing more then ordinary peremptory in them as it was here in the Text. Extraordinary Confidence goes away with Extraordinary Astonishment where it is obstructed and falls short and God delights so to have it for which reason he does commonly in his Providence so order and dispose it That as the Sin is a matter of Pride so the Punishment might be matter of Shame as most fitted and accommodated thereunto Secondly For the Greater Honour and Glory of God Himself so long as men are not sensibly convinced of Gods Power and Truth in the Event so long are they apt in a sort to triumph over them and to have as it were the better of them from whence the name of God is ready to be Blasphemed But now while he cleares them to men's Experiences they can do no less then give Glory to Him and are forced to acknowledge Him to be that which he is indeed God is hereby justified in his sayings and overcomes by that which he does in his Providence Men's mouthes are from hence stop't as to matter of Cavil and Exception and also open'd as to matter of praise and due Acknowledgement The consideration of this point should teach us therefore the more readily to close with God at first and so to Honour him by believing of Him we should not offer to stand out against that discovery which he makes to us of Himself in his Holy word but yeild and submit to it as that which we shall be fain to do at last whether we will or no. Heaven and Earth may pass away but Gods word shall not pass away nor one jot or tittle of it but it shall come to pass as God will one day be Glorified in his Saints and admired in all them that believe As he says he will be 2 Thes 1.10 So he will be also be Glorified in his Enemies and in all those that do not believe likewise Because what is wanting of their Faith shall be made up in their Senses as those that shall at last feel and see what they would not believe and then it will return upon them with so much the greater Disadvantage then otherwise it would have done Thus the Church sometimes expresses it self concerning her Enemy and in her own Condition Mic. 7.10 Then she that is mine Enemy shall see it and shame shall cover her face which said unto me where is the Lord thy God Namely as calling in question his Power and Truth in her behalf she should see it and discern it at last and her Eyes should behold it to her shame And so Esay 26.11 Lord when thy hand is lifted up they will not see but they shall see and be ashamed Namely because they have not seen all this while but refused to do so This point is useful both to those which are wicked Persons and absolute unbelievers to meet with their Obstinacy and gross Infidelity of mind as also with the Children of God which are weak Believers to meet with their Doubtings and Staggerings and weakness of Faith Each of these may consider what is here Exhibited to us that their Eyes at last should behold First For Gross and absolute Vnbelievers which are especially here intended in the Text. Here 's an Item and Caveat to them upon this Account not peivishly to stand out against the Word and Truth of God which at last they will be constrain'd to yeild to and especially in those things which concerns their Eternal Salvation For as God will be sure to be true in all other things so especially he will be true in these and so they shall find him and nothing which he has threatn'd or foretold shall be deminisht to them If men as they are wilfully blind for a time could be blind always as they do not see these things at first so they could chuse whether they would ever see them it were then another matter with them but thus it shall not be they shall at last see them with their Eyes as it is here Exprest And so as they shall not be able to divert them from them Again Secondly For weaker Believers and doubting Christians here 's that also which may serve to quicken and excite their weak Faith and especially as to these Gracious promises and overtures which God has made unto them of Peace and Comfort where they have the word of God for them not to be questioning or staggering about them but readily and cheerfully to entertain them as being such things which God in conclusion will evidence and demonstrate unto them What a shame do we think it was some time to the Apostle Thomas that he was forced to Believing by Seeing that what he did not apprehend by Faith he was constrained to acknowledge from Sense Because thou hast seen thou hast believed The like will it be to all other which are guilty of the like unbelief and distrustfulness in their own Heart after conviction shall shame them of former Infidelity That whereas they had so very good Ground to believe God upon his bare word yet they have not without so much ado been brought to the believing of Him This shall reflect with shame upon them and be a grief and breaking of heart to them at another day We may from hence also observe thus much that when men are most confident they are then oftentimes soonest disappointed and frustrated in their expectation That which they think most impossible see Exod. 15.9 10. The enemy said I will pursue c. so Beâ—hadad God do so to me and more also c. It many times comes soonest to passe of any thing else thus it was here in the Text this person here was mighty confident If the Lord would make windows in heaven could these things be This the Lord will have to be partly to shew men their vanity what poor and frail creatures they are And partly also to subdue their pride and to keep up his own Sovereignty and Authority and Providence in the world Therefore it should teach us modesty and sobriety in this particular Not to trust to our own fancies and conceits and apprehensions but to be still in a dependance upon God who hath all things in his own hand and does whatsoever he pleases both in heaven and earth Those that forecast without God they reckon without their Host and so at last may very easily miscarry God will
not ask our leave for that which he intends to do but will do it whether we will or no and then sometimes where we least expect it But so much may be spoken of the first branch of this second General Part of the Text viz. The concession of sight in Order to conviction Behold thou shalt see it with thine eyes See also 1 King 2.19 Go and tell him let not him that girds on his harness boast c. The second is the Denyal of Injoyment in order to punishment in these words But shalt not eat thereof which words again may be lookt upon by us two manner of wayes Either first of all in their Distinct or absolute considerations as they be in themselves Thou shalt not eat thereof Or Secondly in their Relative and Connexive considerations as they do depend upon the words immediately going before Thou shalt see it but shalt not eat thereof If we take them Distinctly and absolutely as they be in themselves so they have in them the signification of a single punishment which is threatned to this person that questioned the truth of Gods promise and that is himself wholly to be deprived of the comfort and the benefit of it If we take them connexively and relatively as they have a respect to the words immediately going before so they have in them the signification of an Amplified punishment which is to be deprived of the Mercy even then when in the sight of the Mercy Now the words are to each of these purpose at this time considerable of us First We may take them Absolutely and distinctly as they lye in themselves Thou shall not eat thereof tht is thou shalt not partake of that plenty which God hath now by my mouth foretold and declared as to happen to his People Because thou doest not believe it thou shalt not injoy it And so there is this in it That infidelity deprives men of the comfort of those things with God hath promised That which God will do for men he will not yet do for those which mistrust Him and which doubt either of his Power or Truth Thus it was here in the Text If the Lord would make windows in heaven could this thing be For this he may not eat of it Because he thought it could not be absolutely it should not therefore be to himself Thus we know it was also with the Israelites their Infidelity shut them out of Canaan And they could not therefore enter into Gods rest because of their Vnbelief Heb. 3.16 The Reason of it is this First because all Gods promises they run upon the condition of our faith therefore where we come not up to the condition we cannot then expect the thing it self And hence our Saviour still in the Gospel Be it unto thee according as thou believest and where they wanted this He could there do no Miracles amongst them Not that he could not do them absolutely in regard of Himself but that He could not do them with any success in reference to them so as that they should be any thing benefited or advantaged by them As he that wants an Hand he cannot so well receive an Almes so he that wants faith he cannot so well receive a Promise as to the Comforts and contents of it Again Secondly Vnbelievers they do frustrate and deprive God and therefore will He also by way of Recompence and Compensation deprive them They deprive Him of His Glory and therefore will He deprive them of their comfort and it is but Equal for Him to do so Because ye honour'd me not sayes God to Moses and Aaron speaking of their sin of unbelief This was that which so provoked him as to keep them from entring into that promised and so much desired Land Though they were in other respects dear to God yet their unbelief was punished by Him and that by deprivation of those comforts which they should otherwise have injoyed What does this teach us but therefore by all means to take heed of such a sin as this is which has so much danger and inconvenience with it Let us take heed of straitning Gods power or of questioning and doubting of Gods Truth and especially as may concern his imputation and dispensations of Himself to his people which was the case here in hand The Relief of them in this present Famine and scarcity which was now amongst them This was that which the Lord had signified and which this person here question'd whether it was possible to be so or no. Now I say let us beware of such a temper as this Take heed that there be not in any of us this evil heart of unbelief whereby we may provoke the living God to depart from us or to refuse to draw near unto us Let us not measure God by our selves or limit or restrain his power to our own weak and shallow apprehensions being one that is able to do abundantly above what we can ask or think as the Apostle tells us in Eph. 3.20 And let us consider moreover to this purpose that by unbelief we set our selves farther off from those Blessings which of themselves and in their own nature are hard either or easie to come by That which is easie otherwise infidelity makes it difficult And that which is but difficult otherwise insidelity makes it impossible As all things are possible to him that believeth so nothing is possible to him that does not believe who therefore deprives himself of the greatest comforts that are Said I not unto thee that if thou wouldest believe thou shouldst see the glory of God sayes Jesus to Martha in the case of dead Lazarus in John 12.40 And so it may be said to any other and in any other Condition This Believing or want of believing is All in all in any particular The one as to the matter of fruition and the other as to matter of Deprivation Therefore let us still learn above all things to cherish and strengthen our faith In all conditions and especially in these two grand Attributes of God which we have now here before us and which are apt to be so much questioned by us His Omnipotency and his Veracity His Almighty Power and His never-failing Truth which will be able to sustain and support us in the greatest difficulties that are if we improve them and hold fast by them whereas if we once let them go and doubt of them we do together loose and let go all peace and comfort with them and the injoyment of those benefits which are otherwise conveyed by them And so much of these words as they may be considered Absolutely and Distinctly as they lye in themselves and do carry in them the note and signification of a single punishment Thou shalt not eat thereof that is Thou shalt not partake of this mercy which God doth intend and promise to his people But Secondly We may also look upon them Relatively in their connexion with the words immediately preceding Thou
shalt see it but shalt not eat thereof c. And this punishment Amplified and so much the more inlarged To be within the Reach of the Mercy and yet withall to be depriveed of the Mercy To see it with his eyes and yet withall not to taste it with his mouth And this is a Further Judgement which is the Portion of unbelievers God will shew them his salvation as to the Discovery of it but will not shew it them as to the participation He will set such good things before their eyes and present them to their sight and to their view but will not give them happiness to enjoy them and to be made partakers of them This hath been alwayes reckon'd and look't upon as a judgment and so hath been threatned To plant vineyards and not to eat the fruit of them To eat and not be filled To drink and not to be satisfied In the midst of sufficiency to be in straits To suffer shipwrack in the Haven and such things as these they have a great Aggravation of punishment and Misery in them The nearer any are to any comfort and yet restrained of it so much the Greater Vexation from it And the Reason of it is this Because from the nearness and Proximity of the Object the Appetite is so much the more stirred and the expectation is raised which being frustrated and disappointed must needs cause so much the greater grief and make the heart it self sick as Solomon speaks Look as it is on the other side in matter of evil By much the greater Danger by so much the greater the Deliverance And the joy of preservation is increased from the fear of Miscarriage Even so is it also here in matter of Good The nearer is the Mercy the greater is the Disappointment and the grief of Deprivation is aggravated from the Hopes of success And then again further there is even this also in it sometimes as it was here in this particular to come â—â—oâ—â— of other persons and to be hereby made inferior to them for so indeed it was Others they had the benefit of this mercy and he saw them before his eyes to have it which yet this distrustful person himself for his unbelief was deprived of As Company is an allay to misery so solitariness is an Aggravation As it is threatned to wicked men in regard of future happiness that they shall then weep and gnash their Teeth When they shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and themselves to be thrust out Luk. 13.28 But then Thirdly There was this also in it in this particular Example to wit the way and manner whereby this Vnbeliving person was deprived of the Fruition of this Mercy which He saw with his eyes And that was by the loss of his Life as the sequel of the story declares it in the last verse of this Chapter For the people trod upon him in the Gate and he dyed There might have been other wayes of depriving him of the Mercy besides this But the Lord would have this to do it as the surest and most remarkable God would have him to live no longer then meerly to be confuted and self-condemned of his own incredulity when he had once seen what he did not believe He should no longer live to injoy what he had seen The Sum of all comes to this even to frighs us still from these unhappy Distempers of Dispair and Vnbelief which have such sad and Dangerous Consequences attending upon them Remember once again how it hapned even to Moses Himself a man of so much Cummunion with God yet how he smarted for his Vnbelief God gave him the sight of Canaan but not the Admission and likewise some others he destroyed them even then upon the Borders Let us take heed least our selves fall after the same Example of Vnbelief Heb. 4.11 And let us be heedfull so much the more as we are commonly least Suspicious of our selves in this particular for every one is ready to think that he believes Gods Power and Truth till it comes to the Tryal What Is there any thing too hard for the Lord No there is no man that will offer to say so in plain terms or in the General Proposition Will not God be as good as his word Yes who doubts of it Till it comes to such a particular Occaston and exercise of Faith and then there is too frequently a questioning of Gods Power and Truth both together Then If the Lord would make Windows in Heaven yet this thing could not be We can believe God it may be in easy matters but we cannot believe him in difficult Believe him in those things which are Obvious and open to every Eye but not believe Him in those things which are more obscure and remote and put out of sight whereas His Power does reach even to these as well as the other And so likewise should our Faith The rather because of the Danger which follows upon unbelief as we have now seen in this instance before us which was to be kept from those Mercies which God had promised and were almost injoy'd Look as those Judgements which are threatned and yet not feared are the sooner inflicted for that Presumption so on the other side those Mercies which are promised and yet not Expected they are the rather denyed and restrained for that Despair And so ye have also the Peremptory Answer which is given to the Presumptuous Question Behold thou shalt see it with thine Eyes but shalt not Eat thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SERMON XV. Psal 22.9.10 But thou art he that took me out of the Womb thou didst make me hope when I was upon my Mothers Breasts I was cast upon thee from the Womb thou art my God from my Mothers belly In times of Perplexity and Sadness we can never have Faith too much nor we can never too much improve that Faith and Grace which we have for the supporting and sustaining of us in such Conditions All the Spiritual Strength and Vigor which we can possibly be partakers off is little enough to uphold us and keep our Souls from sinking in such seasons Therefore we had need to bestir our selves and to draw up all our Forces we have in us to such a purpose as this is and to make us to do it the better we have an Example hear set before us in the practice of the Prophet David who being now at this time in a very sad and disconsolate Estate both in regard of the Desertions of God and likewise of the Oppositions and reports of cruel Enemies does here do all he can to stir up his Faith in God for the Expectation of relief from him And there are two special Arguments which he does here principally insist upon The one is taken from the Experience of God's Goodness to his Predecessors and Ancestors in vers 4.5 Our Fathers trusted in thee they trusted c. It
self Good Lastly This Protestation of David it was absolute and Indifinite and unlimited I will seek thy face without prescription of Time or Place or Condition not onely now but hereafter not onely for a time but for ever In all Seasons in all Estates in all Circumstances still I shall keep me to this to hold my Communion with thee then are we Christians indeed when we are so Immutably and Irreversibly and Independently upon the Opinions or Practises of any other Persons And thus have we seen this Expression of the Prophet David here in the Text laid forth to us in the full Emphasis and Extent of it Now the use of all to our selves comes to this Namely to put us upon the Exercise and practise of it God says to us seek ye my face and his face therefore let us seek For he hath not said unto the seed of Jacob seek ye my face in vain Esay 45.19 God will shew his face to them that seek it and that with all the Advantages that may be and therefore let us all be perswaded to the seeking of Him and that with these Directions First Early Be carefull to seek him betimes O God thou art my God Early will I seek thee says David seek him in the Beginning of the day in the beginning of the Week in the beginning of our Life as many as are in the beginning of it In the dew of the Morning Secondly Earnestly and with Intention as we may see it was with the Spouse in the Canticles She never gave over seeking him till she had found him no more should we He is said to be a rewarder of them that diligently seek him in Heb. 11. vers 6. Thirdly Duely and Regularly In those ways and in that manner as he himself will be sought by us It is said in 1 Chro. 15.13 The Lord our God made a Breach upon us because we sought him not after the due Order We must seek him when he may be found and where he may be found also In his Ordinances and the Assemblies of his People He found him in Bethel Hos 12.4 And so I have done also with the second General part of the Text which is Davids Complyance And with the whole Text. When thou saydst seek my face my heart answered thy face Lord will I seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SERMON XX. Psal 36.7 How excellent is thy loving-kindness O God! therefore the children of men put their trust under the shadow of thy wings At God is full of Goodness in the world which he manifests to his poor Creatures and servants so he does still in his infinite Wisdom and Providence take care that there may be some more especially amongst the rest who being more eminently sensible and apprehensive of that Goodness of his to themselves in their own particular persons may take occasion to Publish and divulge it to all others besides All thy works shall praise thee O Lord and thy Saints shall bless thee as it is in Psal 145.10 Thy works shall praise thee Objectively and in affording occasion of praise And thy Saints shall bless thee Declaratively as apprehending and closing with that occasion And amongst the rest He was one Himself who was the Authour and Writer of that saying The Prophet David here before us who being a man after Gods own heart and having much of Gods love in his soul does here in this present Text now read unto you break forth into an high amplification and admiration of it How excellent is thy loving-kindness O God therefore the children of men put their trust under the shadow of thy wings IN this present Verse before us we have two General parts especially observable of us First A simple Proposition Secondly The improvement which is made of it or the Inference which is drawn from it The simple Proposition that we have in these words How excellent is thy Loving-kindness O Lord where we have this intimated to us though in terms of Admiration and Astonishment that Gods loving-kindness is indeed most excellent The Inference or improvement of this Proposition that we have in these words Therefore do the sons of men put their trust under the shadow of thy wings We begin in order with the First viz. The simple Proposition or Conclusion How excellent is thy loving-kindness O God Now this again may be consider'd of us two manner of wayes Either first of all simply and absolutely as it lyes in it self and as it does bring such a truth as this unto us Or secondly Reflexively as by way of return as it comes from the Psalmist and does signisie his thoughts and opinion of it First To take the words Directly and Absolutely as they lye in themselves and so I say they do exhibit this truth to our minds That the loving-kindness of God is most excellent or precious as it is in the Text. When we speak of the loving-kindness of God for the better opening of this point unto you we must know that it may be taken by us under a two-fold notion either secundum Affectum or secundum Effectum Either first for the Good-will and favour of God as it is an eminent Act in Himself or else Secondly for the bounty and liberality of God as it is a Transient act upon us As it is in the like manner amongst men There 's the kindness of the mind and so a man's Desire is his kindness Prov. 19.22 And there 's the kindness of the outward man and so a man's Actions are his kindness according to the several occasions and oportunities which he has afforded unto him for the expression of it Thus does it hold also of God and for both true That his kindness is excellent First His loving-kindess is most excellent that is His favour and good will For God to be kindly affected towards any and to imbrace them with his special favour and respect it carries a great deal of Happiness and excellency in it and with it It is a most blessed and most desirable condition as any can be this is clear from sundry places of Scripture which do bear witness and testimony hereunto as Psal 30.5 In His Favour is life And Psal 63.3 Thy loving-kindness is better then life Life it is the Epitome of all other comforts besides That which gives Ground and Foundation unto them But Gods Favour is above life it self there 's not onely life in it but that it self is transcendent unto life Hence it is that the servants of God have been so much desirous of it and affected with it as we shall hear more afterwards David not onely here in this Text but also else-where besides As we may take notice of one place more especially in Psal 106.4 Remember me O Lord with the favour that thou bearest unto thy people O visit me with thy salvation where the Psalmist shews two things First that God does bear a special favour to his people And secondly which is to our
sometimes it was confin'd onely to the limits of Judea but spread abroad even to all nations which have a share and interest in the Gospel as to be preach't unto them Yet Thirdly It is excellent also in regard of the peculiarity and appropriation of it Gods loving-kindness is excellent as it is precious and so the Hebrew word signifies in the Text which is jakar that imports as much unto us There 's a specialty in this Universality All partake of the outward means but all partake not of the efficacy of those means for the success of them to themselves Here now Gods loving-kindness is excellent as well as his Wisdom we put a price upon things which are rare and more restrain'd from common use and injoyment Thus 't is now with the Grace of God To you 't is given to know the mysteries of the Kingdom of Heaven sayes our Saviour but to others it is not so given The Election hath obtain'd but the rest are blinded The natural man receives not the things of the Spirit but he that is spiritual judgeth all things yea the deep things of God There 's an opposition of these two to one another and a distinction of these two from one another that hereby the loving-kindness of God towards his Servants may be so much the more advanced And thus now I have done with these words as they may be consider'd absolutely in themselves and as exhibiting this simple Truth unto us That the Loving-kindness of God is most excellent whether we take it for the loving-kindness of Affection The Favour that he bears towards his people and as emminent in himself or whether we take it for the loving-kindness of Expression The goodness which he does for his people as it is transient and terminated upon them I come now to the consideration of these words after another representation and that is reflexively as coming from the Psalmist who does signifie thus much unto us As Gods loving-kindness is excellent in it self so it is so in the thoughts and apprehensions and expressions of the Prophet David And here now there are divers things very pertinently observable of us as agreeable hereunto First Here 's a sound Judgement Secondly Here 's a special favour Thirdly Here 's a gratefull acknowledgement Fourthly Here 's a joyfull Publication First I say Here 's a sound and good Judgement David is rightly opinionated and perswaded of Gods loving-kindness and thinks of it truly as it is whiles he sayes it is excellent This is the first thing to be taken care of by us to be sound and right in our understanding and apprehensions of spirituall things And amongst the rest of this more especially of the excellency of Gods loving-kindness This is that which a Godly man does It is that wich is necessary for us that so we may the more diligently pursue and seek after it our selves Forasmuch as of that which we know not or esteem not we have commonly no desire Thus it was with David somewhere else as Psal 4.7 Many will say who will shew us any good Lord lift thou up the light of thy countenance upon us as who should say there was more good in that then in any thing else besides And so also not onely in the thing it self but as well in his apprehension This is the difference now betwixt a true Christian and another man as for others men of the world they do not believe such a point as this is nor think that there is that truth in it That Gods Loving-kindness is so excellent as it is declared and said to be they think that there 's some excellency now and then in the favour of men to be well thought of and esteemed of by them but for Gods favour they do not so value it or set so high a price upon it It is not so precious or estimable with them yea but now the children of God they are of another mind they do believe and think it so indeed and that especially from the Spirit of God which does clear their minds and understanding in this particular according to that of the Apostle Paul 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God Secondly Here 's also further considerable in this passage a special sense David does not onely speak here out of Judgment and the strength of his Understanding but out of sense and the certainty of his Experience who had found and felt the workings of this special favour and Loving-kindness upon himself in his own Heart and so accordingly speaks Gloriously and Triumphantly about it There are many which in the General notion of it are ready to acknowledg that Gods favour is most Excellent and to assent to it in the bare Proposition yea but they never knew what this meant for their own particular They never had the love of God shed abroad in their own Hearts nor were affected answerably in themselves Yea but this now is the property and Disposition of a gracious Soul which is further considerable of us to have a sense and feeling of this favour and from hence to be well perswaded of it which is that which we should all indeavour to find in our selves So to find our Sins pardon'd our Corruptions subdued our Salvation sealed and evidenced to our own Consciences as that we may say and cry out by good Experience How excellent is thy Loving-kindness O God It 's one thing for a man to say that Honey is sweet because he reads it is so and another thing to say so because he tastes it And so 't is one thing for a man to say that Gods favour is precious because he hears so in the Preaching and Ministry of the word and another thing to say because he finds it so upon his own Tryal and Experiment Now this latter is that which is here commended unto us And it is that which is especially useful and real to us at sometimes more then others This truth it is always a truth considered in it self but it is never more a truth to us then it is when we our selves seem most of all to stand in need of it or are supplyed with it As for instance in case of some special Spiritual Desertion or the Eclipses of Gods favour towards us for such a particular time when any Soul is now come out of this Condition and has Gods love renewed to it again which before it was deprived off Then how Excellent is thy Loving-kindness O God Thus indeed it does appear and shew it self to be that which it is And accordingly it is that which we should often bring to our Remembrances and have continually in our minds The frequent thoughts and Meditations upon this point aae such as may be very useful and beneficial to us and may have a very great influence upon our lives First To quicken us to Duty and to make us so
inabled to see the work of Grace to be wrought in his own Heart and shall have his Adoption Evidenced unto him it must needs be a thing very pleasing to him and such as he takes a great deal of more Contentment and Satisfaction in then in all Injoyments of the world whatsoever which it is possible for him to reslect upon as his Thus we see in all these Particulars and Explications which we have now mentioned how the Meditation of God is sweet And we have had an account of it in regard of the Object or the Person Meditated upon which is God Himself Now further we may take account of it from the Subject or Person Himself that Meditates and that is here exprest to be David it is not onely the Meditation of God is sweet but my Meditation of him is sweet which is here moreover considerable and that to make it compleat For let the Object be never so delightfull in its own Nature and apt to give Contentment in it self yet if the person that fastens upon it be not qualified for it there will be yet no Contentment in it It is not every ones Meditation No not upon God which has sweetness with it but onely of such Persons as have dispositions sutable thereunto and can draw out this sweetness which is in Him Now the Qualifications which are required to this purpose are briefly these First For the General a Savouriness and Heavenliness of Spirit as it is this which must put men upon such Meditations so it is this onely which must make them to relish them and to take delight in them There 's not the best things that are but they seem flat to a carnal Heart which can find no Contentment at all in them A vain and frothy Spirit takes a great deal of more pleasure in some Toy and Trifle and Song and empty Fable then it does in the highest points of Religion and all because it is not sutable and agreeable to such things as these are Therefore this Savouriness which we now speak off is necessary to this Spiritual Delight and the sweetness of this Divine Meditation for the Sensibleness and the Apprehensiveness of it Secondly A special love to God that 's also necessary to this Delight those that men care not to see they for the most part care not to think off but Affection it advances Contemplation how pleasing are Lovers in their thoughts one to another their Meditation of each other is sweet and so it is also betwixt Christ and the Believing Soul that Heart which is inflamed with his Love can never think enough of his Person nor of his Graces nor of the Excellencies which are in Him but is much ravished with the thoughts of Him And then Thirdly A perswasion likewise of the Love of God to Him he that will think of God comfortably must be in some sense and apprehension of Gods favour and of his interest in Him and that he is in good terms with Him not onely that God is reconciled to his Nature which we spake of before but also that he is reconciled to his Person and that he is actually at peace with him Those that are Enemies to God or which think God to be an Enemy to them they cannot but think of him with a great deal of horror and Astonishment and Trembling and Consternation of Spirit Lastly There 's required hereunto also a special sense of a mans own wants It is Hunger that makes Eating delightfull and it is Thirst that puts a pleasantness into Drinking there 's not onely the Palate which does conduce hereunto but also the Appetite and so it is also here in these Spiritual things Therefore as there is required a Savouriness so likewise a brokenness of Heart also how sweet are the Meditation of Christ and the Truths of Christianity to an Heart affected with the sight of Sin and the sense of Wrath. Oh Christ is now Christ indeed and the Gospel the Gospel and the promises they have a special sweetness and pleasantness in them Men that are addicted wholly to the world and to the pleasures and delights thereof they do usually but Scoff at such things as these are and make a mock and derision of them talk to them of delight in God and of the sweetness of Divine Meditation and they count it but a mear fancy and idle Speculation But such persons as have their Consciences inlightned and any work of Conviction upon them they relish and savour these things and indeed to speak of it none but they The whole they have no need of the Physitian but they that are Sick as our Blessed Saviour has told us and so the thoughts of the Physitian are not so pleasing to to any persons as they are to them These rejoyce when they do but think of him from the Consideration of their own wants they Honour the Physitian for their necessities which is an account of this Delight in Divine Meditation from the Subject or Person Himself that does meditate my Meditation Now the Consideration of this point thus open'd and amply fied to us may be thus far improved by us Namely as a great incouragement to the Saints and servants of God in what ever condition falls them That they may comfort and solace themselves in Him in the worst of those conditions and be sweetly supported in them when there 's nothing else that they can think of with comfort they can then think comfortably of God and of the Interest which they have in him as a relief and a refreshment to them And they should accordingly put themselves upon such thoughts as these are and inure themselves to them oh there 's a great deal of good which might be got by such performances as these if we were but more acquainted with them and accustomed to them in the course of Christianity and we loose a great part of the true sweetness of our lives when we are deficient in them For the better and more effectual working and inforcing of these things upon us It may not be amiss for us to take notice of this passage of the Text according to the full latitude and extent of the expression which is here used which according to the Original Emphasis is of various signification The Hebrew word which is here used is Siach which signifies three things especially and each of them very considerable of us First Meditation And Secondly Prayer And Thirdly Discourse According to the former notion so it signifies the sweetness which is in Divine and spiritual Contemplation and the musing on heavenly matters according to the second notion so it signifies the sweetness which is in Divine and Spiritual Communion and converse with God in Prayer According to the Third Notion so it signifies the sweetness which is in Holy and Religious Conference and the speaking of God one to another All of them very usefull and profitable Duties and Performances and such as are to be practised
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
indeed for him These are they which make us the greatest work and cause the greatest disturbance to us As we may see upon divers occasions in Pride in Revenge in Impatience in Discontent in Inconstancy If a mans Thoughts were but here brought in frame all that remains would be easily brought to pass Thirdly Here is Imply'd further this That settlement and Quietness and Tranquillity and Establishment of Thoughts it is a very great Happiness and Mercy This I say is here Imply'd because it is here brought in in the Text in a way of Promise and especial Incouragement Solomon makes account that he has said somewhat which may very well please and satisfie us when he says Our Thoughts shall be Establisht and so he has It is a great Mercy for a man to have quiet and composed Thoughts The Happiness of Thoughts Establisht it is an Happiness simply in it self as mans Mind is the chiefest Principle in him which being well or ill makes the man accordingly so to be as in the Point before And it is an happiness also in the consequents as it is that which has an influence upon every other particular in him It is that which sweetens Business and Estates and Friends and all other Comforts besides which we injoy with it which made David so earnestly to beg it Psal 51.10 11. when he prayed for a Right and Constant and Stable Spirit This teaches us accordingly to prize it and where we injoy it to be thankfull for it and to Bless God for the injoyment of it especially there where it proceeds and is set upon right Grounds Indeed in some Cases and for some Persons it were a great deal better for them in some sense to have their minds troubled that so they might at last have them settled in a more sure way But in the sense we now speak of an Establisht and Quiet Mind is a Mercy and so to be accounted In the want of many other Comforts and Accommodations besides it is that which is All in All. And so much may suffice briefly to have spoken of the Points which are here implyed from the Phrase and manner of Expression which is used in this place We come now a little closer to the Text Thy Thoughts shall be Establisht This is the Promise which is made and this is the Blessing which does belong to the Committing of our Works to the Lord that it shall have this falling upon it This word Thoughts Makshevoth it may carry a double meaning and Interpretation with it Either first of all as understanding thereby the Workings and Agitations of the Mind it self Thy Thoughts that is thy Imagination by taking it Formalites Subjective or else Secondly As understanding thereby the result and effect of such Workings Thy Thoughts that is thy Purposes and Devices and Contrivances and Works themselves The things which thy Thoughts and Mind are Imployed about by taking it matcrialiter objective Either of these may be here understood as belonging to this establishment of Thoughts and as annext to this business of Committing our Works to the Lord It inferrs either of them First To take it of the Mind it self Thy Thoughts shall be Establisht that is thou shalt have a Mind free from any other trouble and distraction when thou hast practised this Counselin the Text. And here again we may look upon it and consider it in a twofold notion more Either First of all as matter of Duty or Secondly as matter of Priviledge As matter of Duty so it Shews us that which ought to be As matter of Priviledge so it shews that which will be Each of these as I conceive are here pertinently considerable First of all I say we may here look upon it as matter of Duty and as shewing us what ought to be By taking futurum pro Imperatum which with the Hebrews we know is very ordinary Thy Thoughts shall be Established That is Let thy Thoughts be Established And thus now it carrys a very good Connexion and Conjunction with the words before and inferrs one Duty upon another and carries this Truth and Intimation with it That when we have once in an Holy and Humble manner committed our Works to the Lord we ought now no farther to trouble or to disquiet our Minds about them but so far forth as our Thoughts are any thing in our own Power and our minds are at our own Commands as in some respects they are so far forth it becomes us and it is our Duty to establish and quiet our minds and to set our hearts at rest or thoughts in our selves This is as they are intended thus we use to express it Thus we have it in the Exhortation of the Apostle Phil. 4.6 Be carefull for nothing but in every thing by Prayer and Supplication let your requests be made known unto God As who should say when we have done this there were no more required of us When we have committed our works to the Lord this is all that we are now to trouble and take up our thoughts withal I mean in regard of our Distraction and Disquiet of Spirit This does not exclude the use of Means and the closing with those Opportunities and Advantages which God does afford unto us But it excludes only Anxiety and Sollicitude and Perplexity of mind It is a great peice of weakness in us when we have Commended our Conditions to God to be still as full of Distraction in our selves as if there had not been done any such thing by us And to speak distinctly of it it has these Particulars in it First It is an Implicit distrusting of God Himself as if he were not able or not willing to order our business for us and to succeed those Works to us which we had committed unto him which is no other than an high Indignity offered to his Majesty Secondly It is a frustrating of Gods Ordinance and making a meer Shaddow and Cipher of Prayer it self as if it had no Fruit or Efficacy with it at all but onely might be used for Fashion and Formalities sake and there were an end Thirdly It is an imposing of so much needless trouble upon our selves and disquieting our own minds more than we have cause at present to do Forasmuch as the Ground of Disquiet ceasing the Disquiet it self should cease also to us Let this therefore make us to take heed of being guilty in this Particular when we have once Committed our Works to the Lord let our thoughts from henceforth be Established and Settled and Quieted in our selves Let him alone with our Estate and Condition he will be sure to Order and Dispose of it well unto us Why art thou cast down O my Soul c. Psal 11.1 Nay though we should perchance mistake for the thing it self c. Yea but perhaps some may Object it may be I have not done it as I should do I have not Committed my Works to him in that manner as I
establishing of his own Counsels Thus it was said to be as concerning the Betraying of Christ He was delivered by the determinate counsel and fore-knowledge of God Act. 2.23 Though it was also by the wicked plottings and contriving of Men. And again Act. 4.27 28. Against this holy Child Jesus were Pontius Pilate with the Gentiles and the people gathered together To do whatsoever thy hand and thy counsel determined before to be done Their malice did but further God's design So the Egyptians and Pharaoh for the diminishing and destroying of the Israelites The more they conspired to lessen them and thought they did wisely in doing so the more their number multiplyed and increased And so Haman instead of destroying the Jews he confirmed their Peace and Liberties to them so much the more I might be infinite in Examples in this kind wherein God has over-ruled Men's Devices by the Accomplishments of his own Purposes And the more that they have had their Will the more at last has he come to have had his occasionally from it But To shut up all which hath been spoken with a Word of Application and to conclude These Points thus opened unto us may be drawn forth in a Various Improvement First As matter of Conviction to all such persons as walk contrary hereunto And they are of two sorts especially First That Device without God And Secondly That Device aginst Him That Devise without him first They herein come to be censured and so to be awakened Alas it is but a vain and foolish thing for them so to do as neglecting that which is principally to be looked after by them for the prospering of their Counsels to them that they may be successful Woe be to the rebellious children saith the Lord that take counsel but not of me and that come with a covering but not by my spirit that they may add sin to sin as it is in Isa 30.1 That advice of Solomon is rather better which he gives unto us in Prov. 3.5 6. Trust in the Lord with all thy heart and lean not unto thine own understanding In all thy ways acknowledge him and he shall direct thy paths Secondly As which devise without God so also which devise against him These are far more vile than the other and their case is desperate for Did ever any man harden himself against God and prosper as Job expostulates Job 9.4 He is wise in heart and mighty in strength Saul Saul why persecutest thou me it is hard for thee to kick against the pricks in Act. 9.5 Surely there is no wisdom nor conscience nor understanding against the Lord in Prov. 21.30 Therefore the Church of God has sometimes upon this Account triumphed over her greatest Enemies whether for Wisdom or Power as we have a notable place to this purpose Isa 8.9 10. Associate your selves O ye people and ye shall be broken in pieces and give ear O ye of far Countries Gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to naught speak the word and it shall not stand for Immanuel or God is with us In which excellent portion of Scripture the Spirit of God seems to come home to the disposition and practice of men to this purpose in all particulars Men are apt to think with themselves that if they cannot obtain a thing one way they may haply do it another if they cannot do it at this time they may haply do it hereafter if they cannot do it themselves yet they may perhaps do it if they take in other if they cannot do it upon the suddain yet they may do it upon deliberation advice and consultation Well but here is signified that none of these things shall prevail Not Combination not Strength not Counsel nor all these matters reiterated and repeated again If there be a mistake in the End all the means are frustrate that lead and carry unto it But Secondly Here is likewise a Word of comfort to the Church it self and to every true member of it Here is the Encouragement and Security of a good Christian and that in all Varieties and Changes and Uncertainties and Revolutions that are in the World Whosoever belongs to God he may be sure it shall go well with him for his particular because The counsel of the Lord shall stand We know saith the Apostle that all things work together for good to them that love God to them who are the called according to his purpose We know not what things shall be nor we know not what time shall be But what ever either times or things happen to be we know they shall all be for the good of Gods People to the best for them that own him and are saved by him Those who are the called of his Purpose his Purposes shall be sure to be establisht to them and for them There is none besides in the world who can have this promised to them Eccles 8.12 Though a sinner c. Yet I know it shall be well with them that fear the Lord but it shall not be well with the sinner c. It is the Blessed and Happy Privilege of all those that are in Covenant with God that God does nothing in the World but he does it for there sakes and they have a share and interest in the Good and Benefit of it both because they are mainly and principally intended in it as also have hearts in themselves to improve it to their own Advantage All the paths of the Lord are mercy and Truth to them that keep his Covenants and his Testimonies So that the Firmness of his Counsel is by Consequent likewise the firmness of their Conditions Lastly Here 's a Word of Direction how to carry and behave our selves in answerableness to these Truths here propounded and premised Seeing after all the Devices of Man the Counsel of the Lord shall stand as we have all this while heard there are therefore three things especially which do lye upon us to be done by us in reference and order to this Counsel First To be carefull to know it Secondly To be carefull to own it Thirdly To be carefull to improve it and to have recourse unto it First To endeavour to know it let us be carefull of that To know it How can we do that Who hath known the mind of the Lord Or who hath been of his Counsel says the Prophet first and then the Apostle And so it is true in regard of an absolute knowledge and discovery of it His ways are unsearchable and his Judgments are past finding out His way is in the Sea and his path in the great Waters and his footsteps are not known There is a depth in the riches both of the Wisdom and knowledge of God as the Scripture tells us But yet so far as he reveals it us we may be acquainted with it and it concerns us so to be Be
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
to come But such Thoughts as these are also to be scattered Let the unrighteous man forsake his thoughts Namely first of all as to matter of Opinion in particular about Sin about Grace about God Secondly As to matter of Contemplation He must forsake his Thoughts here also Take a Natural and Carnal man and where are all his Thoughts What is that which his mind does most run on And is most employed and exercised about Yea even then when it should be best imployed on the Lords day and such times as these Why surely it is all upon the World and the things of the World God is not in all his Thoughts as it is said of him Psal 10.4 Seldom ever thinks of Religion and Eternity and the saving of the Soul But vain and Foolish Thoughts do possess him and take up his mind and dwell with him Now such as these if ever he be right must be left and forsaken by him as in the place before cited Jer. 4.14 Thirdly As to matter of Contrivance and Design He must forsake his Thoughts here also Wicked men as they are full of Vain Meditations so they are commonly full of Sinfull Devices And they are still laying a train for future Wickedness in themselves Making provision for the flesh to fulfill the Lusts thereof and studying to do all the mischief that possible they can They shut their eyes to devise froward things Prov. 16.30 They sleep not except they do mischeif and their sleep is taken away from them except they cause some to fall Prov. 4.16 Now such as these in Conversion are likewise to be forsaken by them When a man comes once to be a Christian he has other plots and designs than he had before which is to honor God in that place wherein he has set him To save his own Soul to save the Soul of others to advance and promote Religion and the Church and Truth of God in the World whereby his other evil designs are disperst and driven away from him that 's the Second thing here required of a wicked man as in reference to his Course to forsake his way So in reference to his mind to forsake his Thoughts And this for the first Branch of the Counsel as it contains in it the Act of Conversion The Second is the Act of Conversion in these words And let him return to the Lord our God This is the nature of true Repentance it is a turning from Sin to God and so it is here exhibited to us There are two things breifly which are here considerable of us in this Expression First The Motion And Secondly The Term of the Motion The Motion that 's Returning The Term of it that 's the Lord our God First For the Motion it self that 's Returning Sin it puts us out of our way It is a Deviation and departing from God And Repentance that reduces us and brings us into our way again which is that which is to be indeavoured by us This is that which does naturally and necessarily follow hereupon That upon discovery of our wandrings and mistakes we should be perswaded to return And there 's two things at once in it First That we go no farther in this present way And Secondly That we enter upon another way and contrary to the former in us First We must go no farther in this in the present evil way that 's imply'd in returning As Paul when he was passing to Damascus with Letters against the Church of Christ his journey was stopt when Christ met him by the way so it must be with every sinner that will repent of his Course of sin he must make no farther progress in it but put a stop to himself True Repentance is wholly inconsistent with any purpose of farther sinning against God But Secondly There must be also a comming back into another way Repentance it does not only put a man to a stand but it sets him in his right way As a man in a Journey that sees himself mistaken he does not only stay in the place where he is and goes no farther on but he comes back all the way he has gone hitherto and sets himself in the right path Even so it is here in these Spiritual Aberrations as Paul upon his Conversion he did not only give over persecuting the Gospel but he falls to the preaching of it and expresses himself actually for it Thus for the Motion it self which is here required of us and that is Returning Now the Second is The Term of the Motion And that we have expressed here unto us two manner of ways First In the Simple Proposition and that is the Lord God Secondly In the Emphatical Reduplication and that is The Lord our God First Take it Simply To the Lord. The Returnings of our Repentance must be to Him I will return and go to my Father says the Prodigal Child And so God himself seems to call for it from us Jer. 4.2 If thou wilt return O Israel saith the Lord return unto me There are many people sometimes who turn out of one false way into another who will not leave their sins or vanities which they have been guilty of but only exchange them They think to reform and to amend extreams by extreams Prodigality by Covetuousness Profaneness by Superstition Oppression by Licentiousness and so of the rest This is not to turn to God but to turn to Satan who from hence makes an advantage of them and before they are aware has his will and ends upon them But Secondly Take it in the Emphatical Reduplication so 't is to the Lord our God This has the force of an Argument with it Our God that is our God whom we have owned and taken for ours our God in Covenant I will return to my former Husband says the Church there in Hos 2.7 So here our God that is so related to us and who has done so much hitherto for us And then also we may take it as spoken upon the Prophets own experience of Gods Goodness c. So much also for the Act of Conversion Let him return to the Lord and to our God And so now I have done with the first General part of the Text which is the Counsel or Precept or invitation which is here made to Repentance and turning to God in both the Branches it it Let the wicked c. The Second is the Promise or Argument to inforce this Counsel and Invitation And that is taken from Gods readiness to the forgiveness of sin upon that Condition which is here again laid down two manner of ways First In the Absolute Proposition And Secondly In the Additional Amplication The Absolute Proposition is in these words And he will have mercy upon him The Additional Amplification is in these And he will abundantly pardon First To speak of the former viz. The Absolute Proposition And he will have mercy upon him And so there is this in it as observable from it
thee He sheweth his word unto Jacob his Statutes and his Judgments unto Israel Psal 147.19 It is spoken as a great Priviledge and Mercy towards them And so it is for God to give us his word to acquaint us with his divine Will and Truth in all the Parts of it there is more in it than we are always aware of or do indeed seriously consider and lay to heart There is more in it then in the injoying of any outward or temporal Blessing whatsoever which yet notwithstanding we do commonly more take notice of And so does the Prophet seem to imply here in the Text. These Words in the foregoing Verses are according to some Translations rendred thus Thy rains shall be no more kept back and thine eyes shall see thy rain then it follows And thine ears shall hear a word behind thee According to which Exposition the sense seems to be this That he would not only give them temporal Blessings but also that he would heap upon them Spiritual That he would not only give them rain upon their fields which they were now sensible of as being a great while kept from them as it has been of late from us But likewise that he would give them rain upon their hearts and the showres of Heavenly Doctrine falling upon them he leads them from the one to the other that so thereby he might the more ease their Affections in it Now this word It is here Emphatically said to be behind them A word behind thee Davarme acharika Wherein the Lord does as it were compare himself to a Shepherd that puts his Sheep before him Or to a School-master that will have his Schollers in his sight that so he may the better regulate them and keep them in order To open it a little unto us It seems to carry a various Notion in it First it is a pursuing and overtaking Word a Word that follows us and comes at our heels There are many people in the World which think to escape the Lashes of the Word in the Terrors and Threatnings of it by shunning it and running away from it But the Word it is a Word behind them for all that They cannot run so fast from that as that runs fast after them and persecutes them to their very Doors and comes home to them in their very Bosoms through the power and efficacy of it It makes Hue and Cry after them when they think most of all to avoid it Thus Heb. 4.12 The word of God is quick and powerful sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Where God is pleased at any time to set home his Word by his Spirit and to give Wings and Legs unto it as he can and often times does it will follow men and pursue them to the uttermost so that they shall not escape And though it meets not with them at one time yet it will be sure to meet with them at another Ye shall have some kind of people sometimes which are afraid to hear such kind of Preachers which deal closely and roundly with them or such kind of Doctrines which do come close to their Hearts and Consciences because they would not be troubled and molested and interrupted in their sins but they are met withal sooner or later now and then before they are aware especially if God have any pleasure or delight in them or any intent towards them for Good He will not leave them so but his word shall find them out in their greatest shunning and avoidings of it That 's one thing which it is so called A word behind thee i.e. A pursuing and overtaking word Secondly A word behind thee that is a Revoking and Recalling Word A word of Restraint when any are going on headlong in the ways and courses of sin without any heed or regard at all This word it comes behind them and fetches them back As Paul when he was riding Post to Damasous with Letters against the Church he heard a word behind him saying Saul Saul why persecutest thou me Act. 9.4 The word of God it serves to this purpose to curb men and to put a check upon them in all their loose and exorbitant courses and to recall them in all their extravagancies Like the Shepherds whistle that does call back the straying sheep from its wandring from the flock It is said of Christ that he can have compassion on the ignorant and on them which are out of the way Heb. 5.2 And this Compassion he does manifest in the revoking and reducing of them and bring them right again It is a main End and Intent of the Ministery To recover men out of the snare of the Devil who are taken captive by him at his will 2 Tim. 2.26 And it is a mercy to enjoy it to such a purpose as this is Thirdly a word behind thee that is An Impulsive and Provoking Word A word that puts thee forward that furthers thee and promotes thee in thy way There 's a great deal of slackness and sluggishness oftentimes in Christians from whence they are more remiss and negligent in their Duties than it becomes them to be For which cause they have need of some body to excite them and to put them on Now the Ministery of the Word it is here exhibited and represented to us under this Notion likewise It is a word behind thee So as there where thou keepest behind to set thee on going This it is in the several Doctrines and Instructions of it where it shews our several Duties and the things that God requires at our hands which so lay as we see we cannot for shame be neglectfull of them Thus in all these considerations is the Word of God a Word behind us And this for the Opportunity it self Now the Second thing is the closing with it Thine ears shall hear it Though the word be behind us yet we must not put it Behind us we must take heed of that we find a censure laid upon this in Psal 50.17 Seeing thou hatest Instruction and casteth my words behind thee It is the Character of a Wicked person and such an one as God will can to an account Therefore t is added here Thine ears shall hear this word God must not only provide a Word but he must likewise provide Ears or else there will no good at all come of it let his word be what it will be This is that therefore which he does here graciously undertake for his people Thine ears shall hear a word behind thee which is not only to be understood of the advantage and opportunity it self but likewise as well of the improvement and closing with it This Hearing it is to be understood Emphatically cum effectu without which the Blessing is not full and compleat Look as meat is not a perfect Blessing except there be a
come to him no more Thus we find it recorded in the Gospel concerning divers that came to Christ that they served him just thus Joh. 6.66 From that time many of his Disciples went back and walk'd no more with him This must needs be very grievous and displeasing to him because it is such as casts a reproach upon his service and makes it to be ill thought of in the world As when a servant shall run away from his Master and come no more unto him especially there where he is well used and hath all the encouragement given him that can be this carries a great deal of disparagement and ignominy with it Even so is it here in mens carriage to God in this particular when they shall absolutely take their leaves of him and resolve to make no further addresses to him this is the height of miscarriage in them which therefore all those that fear God should be very cautious of being guilty in themselves And so much of the first particular considerable in this First General to wit the things themselves which God does charge these people withal in their assertion and resolution The Second is the censure which he passes upon them in the proper word of expostulation wherefore He charges them in it with unreasonableness and as such as they were able to give no good account for it in themselves And there are two things again in this First to signify that it was without reason They had no cause at all for it Secondly to signify that it was against reason They had very much cause to the contrary each of these are in this word Wherefore First to signify that it was without reason They had no cause at all for it that they should carry it thus towards God so as to withdraw and to depart from him for he had give them no occasion nor provocation at all We know how we reckon it amongst men and in the affairs of the world For people to be strange there where there is no occasion given them of strangeness it carries some uncouthness with it and puts them sometimes to their plunges and musings and thoughts in themselves who are the objects of it To study and find out a ground and reason for it from whence it should proceed Even so as we may say was it here with God in respect of his people he cannot devise what should be the cause of this their strange minds Wherefore to signify it is without reason But Secondly Wherefore also to signify it was against reason There was all the reason that might be to the contrary First their relation My people For strangers not to come at me were no strange thing but for relations to do so it is strange The more claim we make unto God the more observant should we be of him The Lord does still very frequently in Scripture lay a great emphasis upon that My people my people have committed two great evils my people have forgotten me c. And here my people came not unto me and say too that they will not what an unnatural thing is that Secondly The great things which they have received from me and which I have done for them It is strange in regard of that also and very unreasonable Every kindness is a strong engagement every courtesy is an obligation to duty The love and favour of God it is of a constraining and of a compelling nature and yet for all that it did not work or prevail here What a monstrous and prodigious thing was this contrary to all sense and reason and apprehension and imagination whatsoever There 's nothing which can be said to justify it or be a pretence and colour for it And so I have done also with the Second General Part of the Text which is the Ezpostulation Wherefore say my people we are Lords we will come no more unto thee The Third and last is the invitation to the view and consideration of both which we have prefixt in the beginning of the verse by way of introduction but I have reserv'd it rather to be handled in the conclusion as the fittest place for it in reference to our handling in these words O ye Generation see ye the Word of the Lord. By Generation here he means the people of the times in which the Prophet at that time lived And it has a kind of reflexion with it upon the sinfulness and wretchedness of it As who should say into what an age and time are we fallen And so we find our Saviour himself sometimes to use it and his Apostles with him A sinful and an adulterous Generation a crooked and perverse Generation a Generation of vipers and of evil-doers and the like Still they took notice of the temper of the Age and Generation in which they were and so is it requisite likewise upon occasion for others to do the same with them But that which is chiefly here observable is that which this Generation is invited unto namely to see the word of the Lord. One would have thought it should rather have been hear it for that 's the sense which is receptive of words rather than seeing But the Holy Ghost knew what he said and accordingly was pleased to make choice of such an expression as was most emphatical and agreeable to his purpose And so says rather see it as that which had the greatest efficacy and influence with it upon the mind Segnius irritant animum demissa per aurem quam quae sunt ocuâ—is subjecta So then see it that is understand it consider it mind it and attend unto it They had heard the word of the Lord often enough with their outward ears but that had done no good at all upon them they were little the better for that So then now therefore he calls upon them to see it that is in a special manner to take notice of it And which seems also to be included in it to judg of it and to consider the weightiness and seriousness of it That there was some ground and reason and cause for that which he said There are many words which are sometimes spoken by men especially in their anger and wrath which would not so well endure the test or examination of them which they would be ashamed that others should see them in the sense whereof we now speak Yea but these words of God were not such he cares not who hears them and he desires that every one may see them and be witnesses of them especially those who were themselves more particularly concerned in them Hear ye the word of the Lord. And it has a respect to a twofold Branch whereunto it is to be referr'd First the word of the Lord as it did respect his own justification Have I been a wilderness to Israel or a land of darkness judge ye of the truth of that Secondly as it did respect Israel's condemnation Wherefore say my people we are Lords we will come no
wickedness saving What have I done Every one turned to his course as the horse rusheth into the battel The horse and the war-horse especially which is there meant it hath a great deal of fierceness and impetuousness with it whereby when it discerns the battel though afar-off as Job speaks it rushes into it Eagerly with a great deal of vehemence and desperately with a great deal of resolution and dangerously with a great deal of hazard as rushing upon the Pikes and Guns Even so in like manner do wicked men rush upon evil courses and the ways of sin They are herein like the horse and mule which have no understanding and their sins are pleasing to them as the battel is to such kind of creatures as the horse is Secondly This obstinacy and perversness in sin it is grounded upon security and presumption Because as yet they find no hurt by their sins but scape well enough with them therefore they are resolv'd upon them As Eccl. 8.11 Because sentence against an evil doer is not executed speedily therefore the heart of the sons of men is fully set in them to do evil If God should strike men dead presently in their wickedness this it may be would a little affrighten them But now whiles he spares them and lets them alone and does nothing as yet unto them this heartens them and encourages them in evil Thirdly It does proceed from the power which Satan has over them The Devil he is said to be the Spirit that works in the children of disobedience Eph. 2.2 And certainly so he does in a great many persons Those who will not have Christ and his Spirit to reign with them they are oftentimes in just judgment given up to the Spirit of Satan by whom they are taken captive at his will And he hurries them and carries them on headlong to all manner of evil whatsoever Thus it is said of Judas that the Devil entred into him And thus 't is said of Ananias that Satan had filled his heart And thus Elymas the Sorcerer he is said to be a child of the Devil Now those which are such it is no wonder if they be thus bent upon sin as being such in whom Satan himself rules Fourthly Infidelity and unbelief because they are not perswaded of the truth of those things which they hear and read in the word concerning the vileness of such courses and the danger which they involve them in They think these things are but scare-crows and bug bears to fright children which have no truth or reality in them And therefore it is that they are no more affected with them so as to bear their evil ways Lastly The reason here in the Text and that is a desperate frame of spirit because they think there is no hope no hope that they should be better having so long been accustomed to evil Nor no hope if so-be they were better yet that God would be gracious to them and preserve them from ruine and destruction This is that among other things which makes them thus vile and incorrigible And that 's one thing and the main here considerable viz. Their obstinacy and perversness The Second thing is their conspiracy and combination We will every one c. It seems it was a set plot and design amongst them against the Lord and his Prophet even one and all If some few of them had resolved to do so it had been bad enough so and a very great evil that But it seems they were well agreed and they were so joyntly it was every one without exception Sin is always so much the worse as it is any thing the more general and universal It is not an excuse as some sometimes are ready to make it but rather an advancement and aggravation as shewing the malignity to be so much the greater and more improved And thus it was here Thirdly Here was their wilful transgression and sin even against knowledg for they do plainly acknowledg their ways to be evil and yet for all that they do resolve and purpose to persist in it notwithstanding We will every one do the imagination of his evil heart It is not we will do what we think in our judgment to be best Jeremy You think our ways to be evil and therefore would have us to refrain them but we are of another mind and therefore will continue still in them But you and we are both agreed in one that our ways are evil and yet notwithstanding we are determined to go on in them still though never so bad This is a fearful case indeed And thus much of the words consider'd simply and absolutely as they be in themselves Now further Secondly We may look upon them in their reflexion as coming from this people and that is they said it All that do so do not say so but it seems they said so and are so recorded here to have done This may be understood by us two manner of ways either in their words or in their actions either expresly and totidem verbis with open mouth or implicitly and interpretatively and by consequence in that which was done by them First Expresly and in so many words They were not ashamed to do this to say and declare and to profess to all the world that they were resolved whatever was said to them to persist and to go on in their wickedness Thus Psal 12.3 We read of the tongue that speaketh perverse things And ver 4. Who have said with our tongue we will prevail our lips are our own who is Lord over us So Mal. 3.13 14. Your words have been stout against me saith the Lord ye have said it is in vain to serve God c. And Job 21.14 They say unto God depart from us c. It is a sad thing when it comes to this yet sometimes we may observe it to do so So much impudence there is upon men's spirits as that they blush not to proclaim their wickedness with open mouth And that 's one sense of the expression Secondly It may be understood implicitly and interpretatively and by way of consequence They said it namely practically and effectively in that which they did and which was acted by them They said to the Prophet there was no hope i. e. they so behaved themselves as he could conceive no hope of them that they would ever be better And they said We will walk after our own devices c. i. e. they did still continue and persist in them without amendment and reformation and did give occasion to believe that they were resolved to do so still even for time to come This is the nature and quality of all perverse and obstinate sinners such as live in any course of sin without repentance though warn'd and admonish'd of it They do as good as say that they are purposed to do so continually And in the words of this present Text that they will every one do the c. Therefore accordingly let
the Apostle advises us in Rom. 13.13 14. Take heed of having too easy and favourable thoughts and apprehensions of such things as these are of death and judgment and calamity as if they had no great matter in them for it will not appear to be so when they shall come in good earnest Wo unto you that in this sense desire that is diminish and despise and disregard the day of the Lord which is a kind of desire interpretatively as being next to it for you have no ground or cause for it The day of the Lord being dark and not light yea very dark and no brightness in it as it is here exprest And further here consider the great difference which is betwixt man and man in this particular for whiles this day of the Lord is said to be thus and thus it is still to be taken in a variety of Emphasis according to the variety of Persons which are concern'd in it The same day being occasionally and respectively either one or t'other unusquisque sibi est aut tenebrae aut lumen says St. Austin Every one is to himself either darkness or light Si pius lumen si impius tenebrae Those which are gracious and truly religious to such the day of the Lord whether in death or judgment it is a day of light and joy and of comfort in death as it translates them to Glory and in Judgment as it finishes Glory to them On the other side to those which are wicked and ungodly and profane and atheistical to them it is a day of darkness and horror As the cloud which we read of in Exod. 14.20 It was light to the Israelites whiles it was darkness at the same time to the Egyptians A direction to one and an obstruction to the t'other Where by the way take notice of the unhappiness of all wicked and ungodly persons in the perverting of those things which in themselves have the greatest excellency by making a contrary use and improvement of them There 's nothing which wicked men partake of but it 's either the worse for them or they for it The Word of the Lord and the Table of the Lord and the Temple of the Lord and the Day of the Lord. The Word of the Lord they make it reproachful and instead of the savour of life to them to be the savour of death The Table of the Lord they make it to be vain and contemptible and instead of discerning the Lord's body eat and drink to themselves their own damnation The Temple of the Lord they make it execrable and instead of the house of Prayer a den of thieves The Day of the Lord they make it terrible and instead of a day of light a day of darkness As they profane the day of the Lord as it is taken for a day of devotion so they contemn the day of the Lord as it is taken for a day of judgment and visitation So much for that and so much also of the whole Text. SEVERAL SELECT SERMONS Upon Various Texts out of the NEW TESTAMENT Sermon I. MATTHEW 5.20 That except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven It was that which was laid to the charge of our Blessed Saviour whilst he converst here upon Earth as is also since to some of his servants in conformity to him that whiles he preacht the Doctrine of the Gospel he did nullifie the vigour of the Law and the Precepts of it That which the Pharisees were more especially guilty of themselves which was to make the Commandment of God of none effect by their Traditions they most falsly and injuriously and unhappily object to Christ as if he came into the world for this purpose to destroy the Law and the Prophets Now therefore did it very much concern him to clear himself of this accusation which we find him to do in this present Scripture by shewing that he was so far from nullifying or destroying the Law as that he did so much the rather strengthen it and confirm it and further inforce it by the sense which he put upon it as leading men to a stricter and exacter observation of it than as yet they had been acquainted withall and this is the scope in particular of this Text which we have now in hand Our Saviour had for the general profest it in the 17th verse of this Chapter Think not saith he I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Now in this verse before us he proves and demonstrates what he there profest For I say unto you That except your Righteousness exceed the Righteousness c. IN the Text it self there are two general Parts First The Preface or Introduction Secondly The Doctrine or principal matter which is delivered in it The Introductory Preface that 's exprest in these words For I say unto you The Truth and Doctrine which is delivered in these words Except your Righteousness c. We shall a little invert the Order of these words in the handling and begin first of all with the second Branch of them as that which is principally intended and that is the Doctrine or Truth it self which is here propounded and delivered to us Except your Righteousness exceed the Righteousness of the Scribes and Pharisees c. Wherein we have a disparagement of the Righteousness of such and such persons in order to Eternal Salvation so as that these who do partake of no more but only that shall never partake of this The word Scribes is the name of an Office amongst the Jews who were noted especially for their Learning and Knowledge in the Law The word Pharisees that is the name of a Sect who were noted especially for their life and conversation Now the Righteousness of either or both together is here declared to be very defective And the point which arises from hence is briefly this That Pharisaical Righteousness is unsufficient to bring a man to Heaven If a man have no more Righteousness in him than of the Scribes and Pharisees he shall never enter into the Kingdom of God For the better opening of the present point unto us there are two things to be done by us First To shew what this Pharisaical Righteousness is and wherein it consists Secondly To shew the Defectiveness and Insufficiency of this Righteousness in reference to Eternal Salvation and what it is which makes it so to be as is here by our Blessed Saviour declared concerning it First What this Righteousness of the Scribes and Pharisees was or is which is thus insufficient Now this may be reduced to these two heads either first the matter and substance of their Righteousness or secondly the manner and circumstances Their Righteousness it was observable and remarkable in either of these particulars but yet defective in each First For the matter and substance of their Righteousness it
very considerable in any Law according as it is likely to be executed and required of those to whom it is given and so it is here with this Law of Obedience Christ that will one day call to an account for the performing or not performing of it does here carry it higher than an outward and external compliance and accordingly is it to be carried higher in the practise of all those to whom it is given Well if this be the sense which Christ himself puts upon this matter as we have here declared let us accordingly bring all Doctrines and Teachers and Instructors of others to this note of difficulty and examine how far they bear a conformity to this Doctrine of Christ There are a great many Teachers sometimes in the World of these Pharisaical humors who make it their great business to nestle men in a way of formality and morality and civility and bare conformity to the outward letter of the Law of God without any regard at all to the purer life of Religion and spirituality of it That there 's as good Divinity sometimes to be found in Seneca or Epictetus or Autonius or Aristotles Ethicks the rest of such Heathen Writers as in most of these Dissenters who as for the Doctrinal part of Religion they would reduce it all to natural Reason and thereby destroy Faith So for the Practical part of Religion they would consine it all to Moral Philosophy and thereby diminish Obedience But such as these need no other than Christ himself to be a Counsellor of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough in this business I say it And no man besides in the World hath so much efficacy or authority with it Men may contradict one another and their sayings may be of equal validity and so not prevail one above the other But when Christ interposes and puts in his saying as he does here in the Text this is enough to stop all nothing to prevail That 's the first thing here considerable of us to wit the person speaking and that is I. The second is the form of speech Say And this likewise hath its various significations with it First as a word of Intimation I say that is I inform you Secondly as a word of Asseveration I say that is I assure you Thirdly as a word of Comination I say i. e. I threaten you First it is a word of Intimation I say that is I inform you Christ would not hide or conceal such a necessary truth from them as this was but would discover it and reveal it to them for their greater good He would not let them go away with a conceit of their own moral righteousness outward conformity to the Law so as to rest themselves satisfied in that but would teach them and instruct them better Wherein he sets also a pattern to all other Teachers besides who have to deal with the souls of men even to acquaint them with such matters as these are as do tend to their eternal Salvation As all Divine Truth in its place is to be revealed made known by us so such Truths more especially above the rest as are of greatest importance and concernment In the nature of which is this at present which we now mention I say it and I say it peremptorily You shall in no case enter c. Secondly I say It is a word of Asseveration I assure you of it As Christ was Faithful so he was also Infallible As faithful to reveal to the people that he reveal'd He said it as knowing what he said Other men they speak sometimes by rote and by guess and by conjecture out of fancy and conceit and imagination but Christ he does not do so His sayings are certain Truths and accordingly we may depend upon them He that was the word of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantial word Whatever word comes from him it has weight with it Heaven and earth shall pass away but his words shall not pass away as he tells ns even here in this Chapter Matth. 5.18 and Luke 16.17 We may be confident of it Thirdly I say It is a word of Commination it is a threatning word as appears by the tenour and carriage which is by signifying the danger which follows upon this imperfect righteousness so as excluding all those from Heaven which have no more in them And so it has a quickening and awakening efficacy with it to rouse men out of that carnal security and presumption under which they are And that 's the second thing The form of speech I say The third and last is the persons spoken to and that 's You I say unto you And this may admit of a twofold Explication First You which are my Members and secondly You which are my Ministers You my Disciples and You my Apostles you Believers and you Preachers I say it to You. First You which are my Members I say it to you Christians and Believers to you who understand such sayings as these are and know what belongs to them As for the Scribes and Pharisees it was to little purpose to say it to them who would have been ready to made a scorn of it The Pharisees that were covetous heard all these things and they derided him as it is said in another place Luke 16.14 And so our Saviour would not trouble himself with them but to his Disciples he declares it To you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Matth. 13.11 I say unto you my friends Luke 12.4 Such as these are most capable of his instructions Yea and they are capable also of his threatnings and comminations if they do not take it as we may see in the close of the verse where he tells them of being excluded from the Kingdom of Heaven upon condition of their going no further than the out-sides of obedience This is a place even for severe truths as well as comfortable and these also he administred to the children of God That 's one notion of this You wherein it may be taken You that is you which are my Members The Second is You that is You which are my Ministers my Disciples and also my Apostles I say it to you As to you Believers for your own sakes so to you Preachers for the sake of others whom you have to deal and converse withal This is mainly desirable in Ministers above all others besides to be well acquainted with practical truths and such points as are of the essence of Religion that so thereby they may be the better enabled both to save themselves and those that hear them The sum of all to conclude comes to this To teach us both Ministers and People especially to mind such things as these are both for the teaching and learning of them We do not absolutely speak against Civility and Morality or against the Doctrines of them nay we think there was never more
what is the only folly to speak of that is in the world which is as I have hitherto shewn the neglect of a man 's own soul Neglect of a man's soul may some say yea but who is guilty of that is any man such a fool to do so that lives within the Church that is in the sound and noise of the Ordinances That comes to the hearing of the Word and partakes of the outward means of Salvation and Grace How can he be said to neglect his own soul that is careful to make use of these It is true he cannot be said so that makes use of them so as he should and is conscionable in them But it is an easie matter any man to rest himself contented in the means and yet to have none of that comfort and benefit which he should draw from them Nay let me add and put in this to the rest by way of aggravation that none do more prejudice their souls many times than such as these I mean them which have blessed opportunities and take not the advantages of them nor improve them to the utmost that enjoy the Means of Salvation but do not use them as the means from whence Salvation should be had that hear but hear carelesly that pray but pray superficially that come to the Lord's Table but partake of it without preparation or discerning the Lord's body These they do procure to themselves the greater damnation and so consequently do incur the censure of the greatest folly which do not so befall any man that is out of the reach of any comfort against his will that would have it but cannot no we rather pity and bemoan him But a man that will voluntarily deprive himself of it when it 's ready at his hand or neglects to use it as he should it is he which most properly deserves the name of any other The second general Observable is the disgraceful Compellation Thou Fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was a round salutation fool at first word and especially to a man who was so well opinionated of himself Call an humble man fool and he thinks ye tell him no news he is ready himself to profess it before you can say it But this man here in the Text was one who applauded himself in his own projects and thought highly of that which he had done and yet the Lord calls him fool The Observation from hence may be this That wordly and carnal minded men which give themselves wholly to the earth and earthly meditations however they may think of themselves or however others may flatter them yet in truth in God's account and estimation they are no better than fools But God said unto him Thou Fool c. When we say that God saies it it is as much as if we said thus much that they are absolute fools indeed God's understanding it is the direct rule of Truth whatever he speaks he thinks and whatever he thinks it is so as he thinks it therefore God's appellatio non c. dicit ' Deus stulte quomodo homo dicit God calls not fool as man calls Austin makes it all one with reality Men may call fool in jest nay more they may call fool in passion and fury and unadvised anger there 's a great deal of rashness and ignorance and pride and prejudice in their calling fool because they are fools themselves And sometimes there is no great heed nor regard to be had unto it but for the great God himself to call fool he who is Wisdom and Truth I can tell ye 't is more than if all the men and Angels in the world had done it besides And it makes a man a fool eo nomine It was an excellent speech of Socrates an Heathen Philosopher which I cannot but name to the shame of many Christians It 's no matter how many call us but how one calls us Why thus now are all worldly men muck-worms and toilers in the earth they are fools in God's account and so ye shall find them set out divers times in Scripture We meet with one which has this name given him on purpose in 1 Sam. 25.25 Nabal is his name and folly is with him He was called fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Indeed his manner and his carriage imported as much And so indeed are all other worldly men of the stamp with him The Scripture calls them fools O ye fools when will ye learn wisdom I said unto the fools deal not so foolishly O ye fools and blind and such phrases as these are we meet with them almost in every page and line And I need not stand heaping up instances and quotations unto you they do so often every where occur This they are among others which might be named upon a twofold consideration First Because they think themselves otherwise Rom. 1.22 Professing themselves to be wise they became fools Every man is so much a fool as he thinks himself a wise man for it is a part of wisdom to be sensible of a man 's own folly and to see when a man is at the best that he is then but imperfect Why thus it is with worldly-minded men they think themselves wonderful wise and that none are so wise as they The rich man's wealth saies Solomon is his strong Tower It is that which he betakes himself to and repairs to in any distress and wherein he principally glories Thus ye may see it was here with this man in this present Scripture Soul thou hast goods laid up fo thee for many years eat drink and be merry as if he should have said Thou hast provided well for one and therefore now mayest be quiet there 's no more for thee to look after This is the humour of such people they pride themselves in their worldly projects As we have it signified unto us in Psal 49.18 Whiles he lived he blest himself speaking of the wicked rich man he blest himself that is in his own thoughts and apprehensions and estimations It 's a wonderful thing to consider what a great deal of vanity and folly there is in the minds of many men in this particular How they applaud themselves in the abundance of their wealth and how scornfully they account of all other people that want it They think all men fools which go not that pernicious way which they with so much vehemency pursue and walk in It cannot be thought and imagin'd but that they now and then express it what low and undervaluing thoughts many carnal wretches in the world have of grace and of the waies of godliness and what fools they think them to be which are earnest and forward in those waies The greatest fools in their opinion that are in the world Well but see what God thinks of them now for their labour as it is in Psal 49.13 This their way is their folly though their posterity approve their saying Those which came after them may commend them because
world that I should bear witness to the truth Joh. 18.37 Even so may every one say besides For this end was I born and for this cause came I into the world that I should live according to the truth The consideration of this Point may be thus far useful to us First to teach us where especially to spend our chiefest thoughts and endeavours And that is upon this one thing which is so needful and necessary for us as we have heard it is We see here where to begin and fasten our studies First to take care of necessaries before we take care of superfluities It 's mens practice in other matters and it should be more especially so here in this We count him to be a mad-man in reference to the world who looks after flowers and pictures and musick and such things as these and in the mean time suffers himself to starve and want bread Even such a kind of mad-man is he who spends all his thoughts and time upon these outward things here below and in the mean time neglects Heaven and the salvation of his own soul Such a mad-man was he in the Gospel Luke 12.20 who laid up much goods for many years but never thought what would become of this and therefore God calls him fool for it as he very well might and tells him his following doom Thou fool this night thy soul shall be taken away from thee and then whose shall these things be which thou hast provided Certainly if there be but one thing necessary it is the greatest folly and madness that can be to neglect that of all other and such as we should especially take heed that we be not guilty of it And yet if we look abroad into the world how many shall we find to be guilty in this particular and how few careful of the contrary It is a sad and woful thing to consider what a general Atheism abounds almost in every place men live as if they had no souls to save or as if there were no such thing as salvation belonging unto them Religion is the least of their care or those things which may any way tend to the promoting of it Instead of being the one thing necessary it is with them the one thing superfluous and they think there 's the least need of it of any thing else in the World therefore it is that they so much slight it and contemn it and scoff at it and at those which do any thing mind it or regard it and look after it which themselves neglect to do That time which men should spend upon their souls they spend upon their lusts and upon their vanities and such things as tend to their utter ruine and eternal destruction So far are they from minding those things which are of better and higher concernment Well There 's a time a coming when things will appear in another kind of view than now they do when this one thing needful will appear to be needful indeed And our Saviour will justify and make good this his sentence and declaration about it when Grace shall be esteemed above all the world besides and those accounted the wisest persons who have got the greatest stock of it aforehand and have treasured it up unto themselves and therefore we should accordingly be perswaded to think and judg of it As there 's a truth in the Doctrine it self that this one thing is needful so we should for our part be convinced of the necessity of it in our own minds that from thence we may be drawn to pursue it and follow after it The reason why most men do no more regard these things than indeed they do is because they do not think them to be so needful as indeed they are They think there 's no such great matter in them as Ministers and Preachers would perswade Who hath believed our report Now therefore this is that which in the first place we should work our selves unto an apprehension of the necessity of Religion The way hereunto is first of all to get a spiritual savour and relish and appetite in us what makes men to think meat to be needful but because their stomachs call for it from them and their mouths crave it at their hands as Solomon speaks And so what is that which makes men to think Grace to be necessary It is because they have gracious dispositions in them which accordingly we must labour for This will make us with the Prophet David to think the word of God to be to us as our necessary and appointed food He that has a principle of spiritual life in him he can no more be without the Ordinances and means of spiritual nourishment than he that has natural life in him can be without bread and natural food The one will be as needful as the other with such persons as are proportionably affected and disposed unto them there being the same ground and reason for either and so likewise which is pertinent hereunto look upon things in their order and connexion and subordination and in reference to their particular ends See how Grace and Glory are linked and tied together and subordinate and subservient to each other how a man must have another kind of life when this life is gone and so we shall see how this one thing is needful and shall be perswaded the more to seek after it Secondly Labour to be convinced of the vanity and insufficiency of the creature This will make us to think one thing necessary that is Religion and nothing else For it may be we think it necessary but other things as necessary as that and this divides our cares about it Nay but nothing to speak of is needful and necessary but this as will appear from the vanity of the creature All these things here below they perish in their using The world passeth away and both the lust and the fashions of it as we have it from the testimony of two Apostles together in Scripture The creature in some conditions especially can do us no good at all at least which is able to satisfy us and give us content It cannot pacify a disquiet conscience it cannot heal a broken heart or a wounded spirit it cannot settle a mind troubled and perplext with the sight of sin This nothing can do but the Blood of Christ sprinkled upon the conscience and the testimony of God's love in them applyed by his Spirit which in part makes up this one thing here in the Text. Thirdly Get our hearts freed from those lusts and corruptions which are in them and are apt to prevail over them that 's another way to make us to mind this one thing necessary What was that which made Martha here in this Scripture to neglect the word of Christ why it was because she was a little too much addicted to the world and her secular affairs And so what was that which made the young rich man in the Gospel to despise
lose nothing by such improvements as these are but gain by them rather and they return upon us with so much the greater advantage that so we may be encouraged thereunto in the practice of them This Oyl it encreases in the spending and this Bread in the breaking of it And to him that thus hath it shall be given We should therefore be perswaded to put this duty in practice upon all occasions God has made and appointed us for the good one of another and not only for our selves therefore as we have any thing our selves we should mind one anothers good in it As the Ministerial official parts of the body The heart and liver and stomach they do not only receive nourishment for themselves but for the whole body So should we which are Christians in spiritual things As the Heavens what light and influence they have in themselves they bestow upon the earth even so should we do to those which are below us especially in these places of society We see how active evil men are in that which is evil Those which are themselves perverted they 'll be sure to pervert their Brethren and make others as bad or perhaps a great deal worse than themselves And why should not we then do the contrary in matters of goodness What a shame is it for the children of this world to be in this sense also wiser in their generation than the children of light Oh! let us cast off this sluggishness and remisness from us let us make it our business to make others partakers of the same Grace and comfort with our selves This is done divers ways as First by discovering and laying open the flights of sin and the subtilties of the spiritual enemy The reason why many miscarry and are surprized with spiritual evils is because they are not aware of the danger which is incident to them and which themselves are subject unto They are apt to think that there is no such great hazard in such ways as are undertaken by them as indeed there is Now here it concerns us being our selves converted to admonish them and warn them of it Peter who had now unadvisedly gone into the High Priest's Hall and mingled himself with the evil company which he met withal there in that place he was better fitted to advise others to take heed of such kind of temptations Exhort one another daily whiles it is called to day lest any of you be hardened through the deceitfulness of sin Heb. 3.13 Secondly By quickening and exciting and stirring up one another to good we do hereby strengthen our Brethren There 's nothing does more strengthen men in goodness than the practice of goodness And there is nothing which does more promote and advance this practice in them than the quickening and exciting of them Therefore it is the Apostle's Exhortation in Heb. 10.24 Let us consider one another to provoke to love and to good works We should be putting one another upon good as much as we can and thereby settle them in it yea we should encourage them and hearten them in it by convincing them of the great good and advantage which comes by it This is a means to confirm and strengthen them What strengthens men at any time in evil why it is the apprehension of little hurt in it and as they conceit a great deal of contentment The same would also confirm men in good if it were truly and really understood which we should therefore labour and endeavour to assure them and perswade them of and to fasten upon them Thirdly By imparting and communicating of our own Experiences we do hereby likewise strengthen our Brethren when we shall shew them what good we our selves have found by such and such good courses This is a means not onely to draw on but to confirm others with us And so when we shall shew what comfort we have felt in such and such like cases our selves this is a means to comfort our Brethren and to give satisfaction to them Therefore we shall find the Prophet David to be mindful of this practise in Psal 66.16 Come and hear all ye that fear God and I will declare what he hath done for my Soul As persons which are themselves recovered of such and such a sickness or distemper they are apt to tell what has done them good and thereby to refresh their Neighbours which are exercised with the like infirmities Even so should it be also with Christians in their spiritual conditions In case of temptation to sin I have found benefit by such a word of Command which has restrain'd me from it And in case of temptation for sin I have found benefit by such a word of Promise which has comforted me in it When I have been ready almost to sink in my self an to faint under such an affliction such a Divine Truth or such a Divine Attribute has been a Cordial and a Relief unto me and kept me up When Christians do thus mutually impart and communicate their Experiments to each other they do hereby wonderfully establish and confirm each other in good whether as to point of Grace or of Comfort And then further Not onely by imparting but by comparing these Experiences together one with another I was just in such a case my self and found these workings in me as you have done for your particulaâ— Why this is now a great Confirmation It appears from hence that Religion is no matter of meer fancy or imagination but has a Truth and Reality in it because it is thus uniform and consistent to it self as it is in one man as well as another Thus we see what ways those which are themselves converted may strengthen their Brethren To help us and enable us hereunto we must labour especially for such Graces as are conducing to the practise of it As first A Spirit of Discerning whereby to judge aright of the case and condition which our Brethren are in It is a great part of skill in a Physician to be able to find out the Disease and to know the just temper and constitution of his Patients Body and so is it also for an Healer of Souls All kinds of Remedies are not to be used to all kind of Persons some have need of one kind of help and others have need of another which is a piece of spiritual wisdom and prudence in our selves to be able to discover There is a word in season which must be spoken to the weary Soul or else it will do no good Isa 50.4 Secondly A spirit of love and tenderness and condescention There is a great deal of meekness required in a Spiritual Strengthner and Restorer Gal. 6.2 Restore with the spirit of meekness Men which are rough and austere and which stand too much upon their own terms they 'll never do good to others No there must be a yielding and bearing and pitying in such works and ways as those are There must be a putting on of the
upon this ignorance in them and does make them to be unable to conceive of such things as these are The consideration of this Point thus opened and enlarged by us may be variously useful to us First in a way of Confutation Secondly in a way of Information And thirdly in a way of Correction In a way of Confutation first of all of the fond conceit and imagination of such persons as would subject Religion to Reason and would make the Mysteries of Faith to come within the reach and compass and capacity of common and humane understanding Alas how vainly is this thought and expected by them when as the wisest and learnedest that are are not able to sink into them We see here in this present Scripture how this great and learned Pharisee one who in those days went for a Rabbi and great Scholar yet how childishly he discourst of this point of Regeneration and how dull and stupid he was as to the conceiving and apprehending of it And if it was so with him may we not think it so with more And if it were so in this one point is it not so also in many others Yes undoubtedly and out of question that so we may not think of men above that which is in them nor advance the power of Nature or Reason above its ability Men may please themselves in their own devices and in the vanity of their own thoughts but when all comes to all they will find themselves to come short of such things as these are as to any rational discovery of them which what is known of them to any purpose is revealedunto us onely by the Spirit which as it is said searcheth allthings even the deep things of God Secondly as to matter of Information We see here whence it comes to pass that many persons do no more look after such a work as this in themselves and besides over and above do deride it and scoss at it in others surely it is because they are ignorant of the nature of it We know that what men do not know they do not desire And so it is here in this particular And for the same reason also do they condemn it and speak evil of it They speak evil of that which they do not know and they censure it because they know not what belongs unto it Therefore they think godly men fools and the strictness of Religion to be superfluous because they are strangers to the discoveries of this spiritual life And we have cause no more to be troubled at it or to be offended with it than we would at some Art or Mystery with the censures of such persons as had no skill or insight into it The spiritual man judgeth all things yet he himself is judged of no man says the Apostle 1 Cor. 2.15 that is The man who is truly regenerate he does so much understand of God's truth as may concern his own salvation having his Faith grounded upon Gods Word and setled in his heart by the holy Ghost independently upon the judgment or censures of other men Thirdly as to matter of Conviction we may make use of this Point so as from hence to take off the prejudices which do arise in carnal minds against the truth and reality of Regeneration as proceeding from the intricacy and improbability of it It is no Argument that there is no such thing as this New birth it self because that such and such persons do not presently discern and apprehend it Look as it is no good Argument against the Wind as if there were no such thing as that is because men do not know the particular original of it nor the course which is taken by it as long as they hear the noise of it and see it and feel it in the effects so neither is it any good Argument against Regeneration and the work of Grace as if there were no such thing as that is because men know not the particular nature and motion and proceedings thereof which in the mean time they see it in the influences and consequents and products of it It may be yea and it is in reality although the manner of its being be a mystery and not so able to be exprest as it is felt by such persons as are the subjects of it This is the very scope of the Text and the main drift of our Blessed Saviour in this his passage to Nicodemus Therefore let us strengthen and confirm our selves in the belief of this Point and be fully perswaded of it against all cavils and objections to the contrary and not suffer our selves by any means to be diverted or removed from it That there is such a thing indeed as Regeneration and the great benefit and necessity of it as our Saviour in this Chapter declares it so necessary as that without it there is no seeing of the Kingdom of God Let us not argue a non-apparere ad non esse from the non-apearance of it to the not being for if we do so we shall deal perversly For as we believe there is a Soul though we understand not the manner of its production and as we acknowledge there is a Wind though we see not the rise of its motion because there are such acts and effects as do demonstrate thus much unto us So to believe that there is a work of Conversion and Spiritual Generation though the circumstances of it may be unseen and undiscern'd by us as a Child in the womb that lives though it reflect not upon its life in that condition And especially and above all let us labour to be made partakers of it for our own particular There 's no such way for us to be convinced of the reality of Religion considered in it self as to have the sense and experience of it upon our own hearts Those who are themselves Regenerate will not deny or make a question of the work of Regeneration as being sufficient proofs and witnesses of it in their own Persons and believe it because they feel it Whereas on the other side those that do so question it they give great occasion of jealousie and suspition that they never had yet any work of it upon them Their speech in this case bewrays them and discovers them to be that which they are Therefore let us labour I say our selves to be partakers of this new birth of life in our selves and so we shall be able the better both to understand it and also to demonstrate it And this is a general Rule which accordingly is to be observed by us as to all the practical Points of Religion for the setling of our judgments in them There are great arguings and disputings now and then to and fro about such Points as these are and very hot contests about them about Free-Will and about Free-Grace and about Conversion and Perseverance and the like But the most compendious way to resolve them is to labour for a sanctified heart and a renewed mind and
in this particular They have not all obeyed the Gospel for Isaias saith Who hath believed our report Rom. 10.16 This is the greater ground and argument of thankfulness to those who do believe indeed and may put all upon the serious search and examination of themselves Seeing Faith is not common to all let us be sure that it does belong at least to us and that our selves have a share in it for our particular It is that which many presume upon and take for granted but it concerns us to be upon certain terms in a point of so great importance and consequence as that is how we should find our selves in the number of those Believers That 's the first thing the Emphasis of Restriction The second is the Emphasis of Enlargement Many and not a Few and so it shews us the multitude of Converts which were made by Christs Sermon This is that which God is pleased sometimes in his wisdom and goodness to dispose that many shall be brought home unto him We have it often signified unto us in Joh. 2.23 Joh. 4.39 Joh. 7.31 Joh. 10.42 Joh. 12.42 and many more which might be added The Acts of the Apostles are full of the number of people which were brought to the knowledge and faith of Christ There was cause for it in the first layings of the Church especially for the founding and making of it and the spreading of Christs truth through the world and therefore it pleased God so to order it As also for the better encouragement of one another that Christians might not think themselves solitary and lest alone from the paucity of them therefore would God have many to be converted But this will admit of a further Illustration if we shall consider not onely the Number but the Quality of these persons here converted and the disposition which was remarkable in them For many pliable and tractable and ingenuous and good natur'd persons such as these to yield to Christs Doctrine might not seem to be so strange a business but these people here in this Chapter they were of another temper obstinate and captious and quarrelsome and malicious persons and yet for all this wrought upon by him We see here there 's no standing out against the Word and Spirit of Christ when he is pleased to put forth himself The most obstinate and refractory that are shall be brought in unto him Who would ever have thought that such a stubborn barbarous fellow as the Jaylor should have been a Disciple of Christ and yet you see how it proved to be with him Acts 16.33 and so it has been with divers others besides These Jews here in the Text they were full of opposition and contradiction nay they were set on purpose to quarrel with his Doctrine and they never exprest more spite and malice than they did here in this Chapter all along through the course of it and yet for all that there were many of them taken with Christs Doctrine which he preached unto them What 's the use which we may make hereof to our selves It comes briefly to this First from hence to take men off from too much confidence and applauding of themselves in their sinful courses and hardning of themselves against the Ministery There are many which are so setled in their wickedness as that they seem with themselves to scorn and to despise all admonitions and to be Armour of proof against the Word of God What they afraid of a Preacher and thought to be such as should yield to the Ministery of a weak man like themselves They scorn it and disdain to think of it Well but let them not be too self-confident for all that they know not how it may be with them if ever God awaken their Consciences and set his word effectually upon their hearts they will be then as those converted Jews who before some of them were full of perversness Secondly Here is still encouragement to Ministers to hearten them and quicken them in their work that they be not dejected and cast down in themselves for there 's none too stiff for the Grace and Spirit of Christ As it is Ezek. 2.6 Son of man though they be briers and thorns and a rebellious house yet be not afraid thou salt speak my word unto them God has his number even among such as these yea and a great number too Many believed on him even of perverse and obstinate Jews which were prejudiced against him But farther to take in all with us we may look upon these persons here converted not onely as the persons whom Christ directed his speech unto especially but also such as came in and were Auditors and Hearers by the by many of these believed on him And so there 's another Point in it which is this That occasional Hearers are sometimes wrought upon in the Ministerial Dispensations There were many of these persons which little thought of Conversion when they came hither to this present Assembly and Discourse of Christ which came onely out of novelty and curiosity and affectation to hear what was said Now many of these were caught at the Sermon This is not to justifie such kind of comings as those are but to shew Gods Wisdom and Providence in the ordering and disposing of them that those who many times come to Church for nothing less than to get good by the Word but rather to see such a face or such a fashion yet now and then before they are aware have their Consciences touch'd and strucken by it It is that which is greatly taken notice of by many persons even now at this day amongst Believers We have divers who when they see the Church open come into it to see onely what is done and run from one Church-door to another and gaze about them and stay for a while but sometimes it pleases God to meet with them by some word which is spoken here unto them He is found of them that sought him not and manifest to them that asked not after him Isa 45.1 So much for that And so I have done with the first part of the Text viz. the Success of Christs Ministery Many c. The second is the Occasion or Season of this Success As he spake these words I call it the Occasion and Season both because indeed there is both in it and both observable of us But we may draw it out into three branches There are three things here observable of us First the determination of the Performance and that was Preaching Discoursing or Arguing As he spake Secondly the determination of the Doctrine those words in particular which then came from him As he spake those words Thirdly the determination of the Time and Instant of it As he spake in the very moment of speaking First Here 's the determination of the Performance As he spake for the Honour of Preaching The Miracles of Christ did no good upon them they had seen his mighty works and not a whit the
viz. The Duty supposed If ye continue in my word This is that which Christ requires of these Jews which now believed on him that they would go on and persevere in the Faith And it is that which he requires of all others besides In Christianis quaeuntur non initia sed finis It is not so much the beginning as the end which is looked after in Christians Therefore it is the counsel of Paul to Timothy that he should continue in the things which he had learned 2 Tim. 3.14 And to continue in the Doctrine 1 Tim. 4.16 Acts 14.22 The Apostles confirm'd the souls of the Disciples and exhorted them to continue in the Faith This perseverance and continuance is such a duty as the Scripture does generally in every part of it commend unto us As for the further prosecuting of this Point unto you I shall reserve that for the latter clause of the Verse in handling of the Connexion where it will come in with greater advantage All that I shall do in the mean time before I pass to that shall be to take notice of the phrase and manner of expression in this passage and that is that Chirst says not If ye continue in the Faith although that was the main thing which he meant but if ye continue in my Word Why does he so There are divers reasons which may be given of this expression First That he might hereby carry them to the Spring and Original of that Faith which was wrought in them And that was the word of Christ This was the means of drawing them to believe and Christ would have them to remember it and to take special notice of it for their greater reverence of his own Ordinance For when all comes to all this is that which must work it in an ordinary way It is true Christ is able immediately to infuse the habits of Grace into us by his own Spirit without the Preaching of the word but it is that which he will not commonly do If he does as in infants and young children yet the Word has still the honour of exerting it and drawing it forth from whence at last it is all resolved into that as the Principle of Conversion Of his own will begat he us by the word of Truth Jam. 1.18 And now ye are clean through the word which I have spoken to you God has put a dignity upon his word to this purpose And that not only in the mouth of Christ himself as it was here in the Text but also in the mouths of his faithful Ministers and Servants whose word is the word of Christ when 't is delivered in his Name and by his Authority as truly though not so fully as that which came directly and personally out of his own mouth it self Therefore he tells his Disciples that He that despiseth them despiseth him And St. Paul to the Thessalonians He that despiseth us despiseth not man but God who hath also given us his holy Spirit To abide in the Doctrines of the Prophets and Apostles and other Ministers is to continue in the word of Christ And to continue in the word of Christ is to continue in the Faith Secondly As to shew the rise of Faith so to shew the rule of Faith to shew what it is which out Faith must be regulated by and that is by the word of Christ We must henceforth believe nothing of Christ but what is exhibited to us in his word and which is taught us in that Search the Scriptures for they bear witness of me says Christ himself Joh. 5.39 All Doctrines which are beside this word they fall to the ground Thirdly To shew the improvement of Faith whence it is that our Faith is to be nourished and strengthened in us Ex eisdem nutrimur un de renascimur we are nourish'd by the same means as we are first born The word of God it is both seed and food to its seed as to the begetting of Grace and it 's food as to the encrease of it And so the Scripture stiles it The immortal seed and the meat that endureth for ever The word it hath both properties in it and so both are attributed to it The first in the former verse which we have handled As he spake c. And the second in this other which we are now upon If ye continue in my words So much for the reason of this expression and for the first Branch as it is here considerable of us viz. The duty required The Second is The Priviledg inserr'd Then are ye my Disciples indeed Where there are two things again distinctly considerable of us First the Priviledg it self and that is to be a Disciple of Christ Secondly the ground whereupon this Priviledg is founded or the condition of it Then If ye c. For the First The Priviledg it self simply consider'd it is to be a Disciple of Christ which is further set forth by the word of Amplification indeed A Disciple indeed This is that which every good Christian is and which every one should labour to be Not to be a titular Disciple only but a real Which is an expression that the Scripture does very much stand upon in sundry places of it Thus our Saviour speaking of Nathanael Joh. 1.48 says he was a true Israelite or an Israelite indeed And St. John speaking of our Saviour says he was that true light 1 Joh. 2.8 Our Saviour speaking of John Baptist Mark 11.32 says he was a Prophet indeed So here our Saviour again speaking of good Christians and sound Believers says My Disciples indeed Now to open this expression a little to you A Disciple indeed it does contain three properties especially in it First Sincerity Secondly Vniversality And Thirdly Perpetuity He that 's a Disciple indeed he is one unfeignedly And he is one indefinitely And he is one uncessantly First Unfeignedly A Disciple indeed does imply sincerity in it in opposition to hypocrisie and dissimulation There are many who are Disciples in pretence but that 's not that which will serve the turn nor which we should be contented withal but to be so in reality and good earnest that is to have the heart and spirit and substance of true Religion in us For look as in naturals painted fire is no fire where it wants the operations of fire in it and a dead man is no man but a carkass because he wants the Soul which is the form and life in him Even so it is also in Spirtuals one that is but a meer Professor he is no true Christian because he wants the life of Grace which should act Christianity in him This is that which Christ especially regards and requires in us 1 Joh. 3.18 My little children let us not love in word and in tongue but in deed and in truth And what he says of the Grace of love may be applied also to any other besides God esteems of us in Religion so far forth as we are hearty
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
hinted to us in that place before alledged Heb. 10.39 Now the Use and Improvement of all which hath been said to our selves may be drawn up to a double head of Exhortation which will follow from it The one to perswade us to be real Christians and the other to perswade us to be constant To be Disciples of Christ indeed and to continue still to be his Disciples As for the former We may be perswaded to it from the excellency of the thing it self and the consideration of the contrary disparagement Look what-ever it is which it is good to be simply it is good to be truly If we be not so we lose the excellency and perfection and commendation of it To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Basil That which is done but almost it is not done And it is a known Maxim to this purpose Nihil videtur actum si quid super sit quod agatur Nothing seems to be done where any thing remains of the doing of it Let us not therefore with Agrippa be almost Christians but Christians altogether Nor Disciples in shew only and appearance and profession and common esteem but Disciples indeed And that 's the first part of the Exhortation Secondly Let us continue to be Christ's Disciples to be firm and constant to Christianity and the Principles of it That 's another thing which is here prest unto us by Christ himself in the persons of these Jews which belived on him For what he says to them he says to all others with them Constancy is that which is very comely and commendable in any thing which is good but it is so in nothing more than in Religion and in attendance upon the words of Christ Here it is most necessary As for other matters which are not of so great moment and concernment men may alter and vary in them as they please and as they shall see cause for it according as Christian prudence and discretion shall lead them But for Religion there 's no varying in that which is to be allowed or practised by us especially as to the substantials of it and those things which are essential to it we must continue in the words of Christ And this again has two things in it First A continuance in the Doctrine not to depart or to recede from that And Secondly to continue in the Practice not to depart or fall back from that either First The Doctrine of Religion To continue in the Faith that is one thing implyed in Christ's words His words so as to believe them and to give entertainment unto them we must continue in them so Those who have hitherto received the Faith of Christ they are to hold as they have been taught and not to suffer the truth of Christ to be wrested or extorted from them much less are they willing of themselves to let it go This was that which the Apostle Paul laid so deeply to charge of the Galatians Gal. 1.5 I marvel that ye are so soon removed from him that hath called you to another Gospel which is not another but there are some that trouble you c. And it is that which he warns the Ephesians that they would take heed of Eph. 4.13 That we henceforth be no more children tossed to and fro and carried about with every winde of Doctrine c. And it is that which had never more need to be prest than in these present days That we would hold fast that which we have received and the Doctrine which has been delivered to us from Christ himself speaking to us in the ministry of his word that we would strive together for the Faith of the Gospel and earnestly contend for the Faith which was once and once for all delivered to the Saints as the Holy Ghost expresses it Jade ver 3. Which we have transmitted to us from our Ancestors and sealed by the blood of the Martyrs it should be precious and of esteem with us and we should not easily let it slip from us Secondly As for the Doctrine of Religion so for the Principles and Pratice of it we should hold our selves constant and firm hereunto likewise This is also to continue in Christ's words namely to continue in obedience to them and practice of them The want of this as well as the other did the Apostle Paul censure in the Galatians O foolish Galatians who hath bewitched you that ye should not obey the truth c. Gal. 3.1 Having begun in the Spirit will ye end in the Flesh c. Those that profess themselves Christ's Disciples they should adhere and stick close to Christ and persevere in a Christian Conversation yea and that so much the rather as any others depart from him The more that Hypocrites apostatize the more should true Christians persevere Forasmuch as Christ expects it from them Joh. 6.66 67. When others went back and walked no more with him Then said Jesus to the twelve Will ye also go away As who should say I hope you will tarry with me though others run away from me Though false Disciples miscarry yet who are my Disciples indeed you will I trust still continue at least all but one only amongst you To press this further upon us let us consider that we are no otherwise nor upon any other terms besides acceptable to Christ Then are ye my Disciples indeed that is then do I esteem of you as my Dsciples there may be that also in it If any man draw back my soul shall have to pleasure in him If we shall ask how we may attain to this continuance and perseverance now spoken of I briefly shew you how First of all by labouring to be well rooted and grounded in it at first these two are joyn'd together in that place Col. 1.23 The stability and continuance of any Building lies in the foundation and of any Tree in the root And so of a Christian in his bottom and grounds We must consider what we do when we take Religion upon us and then we shall hold out in it Otherwise like the foolish Builder in the Gospel we shall begin and not know how to make an end We see how many there were which made pretences of following of Christ which yet staid not nor continued with him Why because their principles were naught and corrupt in them they had some carnal end which byast them and that failing they fell away with it and so it is with many more they want rooting as the stony ground in the Gospel and therefore in time of temptation fall away When the word of Christ is once got into our hearts we shall continue then in it we shall abide in it when it abides in us and has firm hold and footing in us Secondly Let us practise Religion that will make us continue in it When people have in only in the notion and brain and speculation it withers when it is practiced then it abides Failing in the duties of Religion takes mens
most innocent they are commonly most patient and content under God's dispensations It is the persons which make boldest with him that do usually reflect most upon him But for those and all others he will one day abundantly convince them and discover the justice of his actions Secondly He will discover the truth of them he will manifest himself in his faithfulness That as he has done that which was equal so he has done that which he always said he would do He has kept his word and promise with them in all which he has done This is another thing which even the people of God themselves do not presently discern neither they do not know what he does as to his truth but are apt to doubt of it and to call it in question and to think he deals falsely with them As David in Psal 77.8 Is his mercy clean gone for ever Doth his promise fail for evermore He ask'd it as in a manner suspecting it and fearing it was so That God fail'd in his promises so are we our selves ready to think now and then Because God does not perform his promises in our way or at our time therefore that he will not perform them at all but fall short of them but God will clear himself likewise here and clear himself to us As Joshua sometimes told the Israelits concerning themselves Ye know in all your hearts and in all your souls that not one thing hath fail'd of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath fail'd thereof It was so and they also at last knew it to be so in Josh 23.14 Thirdly God will also make known the efficacy of that which he does He will manifest himself in his power That what he has done or not done it did not proceed from any piece of weakness or impotency in him For that is likewise a rock which many are ready to split upon and a block which they stumble at When God does any thing cross their expectations they then call in question his power and think he did as much as he could or was able to do for them As the Israelites sometimes reason'd about themselves Psal 78.19 Can God furnish a Table in the Wilderness Can he give bread also and can he provide flesh for his people because he did not do it so soon as they expected And as Moses sometimes makes the supposition in regard of the Egyptians towards the Israelites Because the Lord was not able to bring this people into the Land which he sware unto them therefore hath he slain them in the Wilderness This is that which corrupt nature is ready sometimes to suggest even a doubting of God's Power and Omnipotency But he will at last make it good he will be manifest in the greatness of his power and shew that it was not for want of strength on his part no more than of faithfulness that such things have been done in the World as sometimes have been done indeed in it Fourthly He will shew also his Constancy and justify himself in his Unchangeableness and Immutability That he is in one mind and none can turn him and that what his soul desireth that he doth as Job has it in Job 23.13 That in him is no variableness nor shadow of turning as St. James has it in Jam. 1.17 That however men may alter and times may alter and the world may alter in the course of it yet that he himself does not alter but is one and the same and whatsoever he does it is regular and consistent with it self Fifthly The wisdom of his Proceedings He will also justify and clear that and cause his people to know it and to yield and submit unto it Such is the desperate wretchedness and pride which is sometimes in mens hearts as that they are ready even to tax this and if not in plain and open speeches yet in the secret workings of their spirit to prefer their own wisdom and counsel before the wisdom of God They think they could order things better than he himself orders them and will teach him to govern the world But he will in time teach them better and shew them secrets of his wisdom as Zophar speaks in Job 12.6 That as the weakness of God is stronger than men so the foolishness of God is wiser than men 2 Cor. 1.25 That nothing could be better disposed nor contrived than he has contrived it and make them subscribe to his wisdom This is such as I said before as God is not bound to He might if he pleased let us go away with our own imaginations and please our selves in our own wisdom and suffer us to despise his But yet he will not do so but rather the contrary Every work of God is beautiful and we shall in time see it to be so and be ready to acknowledg it especially when we set things together and compare them one with another when we consider them in their latitude and extent As there was a comeliness in all the works of Creation which God looked upon and saw them to be good So there is also in the works of Providence which we shall see to be so likewise and be forced to bear witness to by our own approbations We shall see that notwithstanding all our conceits and apprehensions otherwise things could never have been transacted or brought to pass as indeed they have been Lastly God will clear himself also as to the kindness and friendliness of his proceedings we shall know what he does in this respect amongst the rest This is a thing which the Servants of God are sometimes according as it is with them very apt to suspect they cannot so easily perswade themselves that such and such actions of God's towards them are the dispensations of love especially which carry any tincture of severity with them When the Angel appeared to Gideon and encouraged him with this Salutation The Lord is with thee thou mighty man of Valour Why says he if the Lord be with us why then is all this befallen us and where are all his miracles c. Judg. 6.13 Gideon could not think it to be likely for God to be with them whiles things went contrarily with them and they were under trouble and affliction But yet it was so for all that and he at last understood it so to be And so shall all the rest of God's Servants in whatever happens unto them All the paths of the Lord are mercy and truth to them that keep his Covenant c. They are so and they themselves are so perswaded of them when they consider better upon them We know says the Apostle that all things work together for good to them that love God c. They do so and we know them to do so by our own experience As God intends good in them when he contrives them so they do likewise work to good in the
issue and event of them and that by vertue of God's gracious Ordination David's troubles and persecutions Job's losses of his children and estate Paul's thorn in the flesh and messengers of Satan to buffet him they had all an happy end and conclusion with them Go through all the Servants of God which have ever been in the world from the beginning of it till this moment and let them but speak their knowledg in this particular and they will be ready to maintain and consirm it sooner or later That so indeed it is That all God's dealings with them they have been the actings of mercy and loving kindness and such as they are abundantly satisfied and pleased with them Thus in all these particulars do they know what God does to them When it is said here to Peter Thou shalt know it It holds good according to a double way of discovery First by way of illumination And Secondly by way of experience Rationally and Practically both First By way of illumination in a further clearing of their understanding God's people as they do daily improve in the knowledg of other truths besides so amongst the rest of the truths of Providence and the things which God does in the World they have still further insight into these Secondly and more especially by way of experience They know them so God does every day more and more approve himself to the sense and feeling of his people especially as they have any thing more patience to wait upon him Patience it breeds experience and experience hope and hope makes not ashamed c. But so much may be spoken of the First Branch in this Second General viz. The discovery it self Thou shalt know c. The Second is the time of discovery And that 's exprest in the future Hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This admits of a double reference either first to this life present whiles they abide here in the world or else to the future state in the world to come First For this life present Sometimes hereafter in this The Lord is pleased now and then so far to gratify and pleasure some of his Servants as to give them very satisfactory apprehensions of his dealings with them here in this world and they live so long as to be abundantly convinced of that which he does as to the equity and goodness of it and are forced to declare it Especially at such times more particularly when they are departing and leaving the world There are many Christians who when they have come to dye have taken their farewel of the world with a justification of God's proceedings both general and also particular with the Church and with their own persons And there 's a very great force and efficacy in such testimonies as these are The speeches of dying men have always been most remarkable as carrying some kind of divinity and propheticalness as it were with them And God delights very often to use them and to improve them to such a purpose for the better strengthning and confirmation of the Faith of other persons whom they leave behind them Secondly For the life to come Hereafter then God does not think fitting to make known and discover all to his people here he reserves very much and the greatest part also for Heaven which is a better place There 's a day of revelation a coming when as God will know more what we have done so we shall know more what is done by himself and have a clearer discovery of it In his light we shall see light Then God will please to manifest and â—ay open all unto us He will explain those riddles and untye those knots and facilitate those difficulties to us both in matter of Doctrine and Dispensation which for the present are ready to stumble us and amaze us and put us to our plunges so as we know not what to make of them And we have very great cause to stay and to expect upon him till then The summ and brief of all by way of Use and Application câ—mes to this That therefore we would rest satisfied and contented with that which God does whatever it be and not too suddenly pass our verdict and censure upon it but in patience possess our souls Oh! have good thoughts of God and be well perswaded of him in the crossed and most contrary dispensations for we shall never repent in so doing but be abundantly recompensed for it and have it again returned into our bosoms He will then have good thoughts of us and dispose of things accordingly to us Beloved there is a time will come when as God will stop the mouths of his enemies by the clearness and evidence of his transactions so he will also satisfy the expectations of his people yea surpass them and go beyond them As iniquity shall stop her mouth and have nothing to say against God so piety shall open her mouth and have very much to say for him in the vindicating and justifying of him Yea the Lord will then justify himself in all his proceedings whatsoever He will shew them that whatever was done it was best to be done and that it could not well indeed have been otherwise if we had rightly consider'd of it God will manifest a sweet harmony and concord and amiable agreement in all the things which are effected by him and such as we our selves shall very readily subscribe unto Therefore be patient and stablish your hearts as St. James speaks Be not rash with thy mouth nor yet let thy heart be ready to utter any thing against God For God is in Heaven and thou upon Earth therefore let thy word be few Eccl. 5.2 We know what was the praise of Job and he is recorded in Scripture for it That though he had many evils upon him and trials one after another that yet in all this he sinned not nor charged God foolishly or attributed folly to God Job 1.22 No more let any of us do so neither upon any occasion whatsoever though never so difficult or perplexing It was the great weakness of Sion that when she had not every thing according to her desire she complained that God had forsaken her Isa 49.14 Sion said the Lord has forsaken me and my God has forgotten me Oh! but he had not for all that Can a woman forget her sucking child c. The like may be said to any of God's people in the like condition That they may not be discouraged in them nor dejected nor cast down in themselves for there will be a gracious upshot and conclusion of all at the last Surely there is an end or reward and thine expectation shall not be out off as Solomon speaks Pro. 23.18 And verily there is a reward for the righteous verily there is a God that judges in the earth Psal 38.11 And for our encouragement let us take in this That the readset and willinger we are to be well perswaded of any thing God does the sooner shall
admiration of it whiles we are unable to dive into it or to comprehend it And withall to be comforted from it as matter of great comfort unto us that we have indeed such a Glorious Redeemer as this is The great God and our Saviour the Lord Jesus Christ as the Apostle Paul stiles him in Tit. 2.13 And this for this expression of him in that he is singly called The begotten of the Father We may here also further take notice that he is called the Onely-begotten of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely Genitus but Vni-genitus And this will require briefly a little explication from us How Christ is said to be the Onely begotten of God when-as there are divers others begotten besides for thus are all true Christians and Believers Of his own will begat he us by the word of truth says St. James in Jam. 1.18 Who hath begotten us again to a lively hope says St. Peter in 1 Pet. 1.3 He that is begotten of God keepeth himself and that wicked one toucheth him not says St. Joh. 1. Joh. 4.18 All this is spoken of the Saints and Servants of God who are said to be begotten by him And yet here and in other places besides it is spoken of Christ that He is the Onely begotten For the solution of this we must consider in what sense this is spoken that Christ is the Onely-begotten namely in regard of his Divine Nature and as to Eternal Generation as begotten of the Substance of his Father so there is none begotten of him but alone He is the Son of God from all Eternity we in Time and he is the Son of God by Nature we by Grace He by Natural Generation we by Voluntary Adoption as Divines use to express it he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He is the Onely-begotten Son because he is the same that is onely-begotten after an extraordinary manner As Isaac is said to be the onely-begotten of Abraham Heb. 11.17 although he had Ishmael begotten of him also because he was begotten of him after a strange and miraculous dispensation And so much may suffice to be spoken of the First description here of Christs Person namely which is taken from his Relation The onely-begotten Son of the Father The second is which is taken from his Residence as I may so express it Who is in the bosome of the Father This was a phrase which fitted very well the mouth of the Apostle John and who himself lay in the bosome and was the bosome-Disciple of Christ what he himself was to Christ he signifies Christ to be to his Father yea indeed a great deal more It is a Metaphorical expression and so we are to look upon it not as if God had properly any bosome in him but such as speak after the manner of men for our better capacity and apprehension of so great a Mystery as is indeed couched and comprehended in it Thus as God has his Bowels so also his Bosome There are divers things which seem to be implied and contained in this expression as applied to Christ of his being in the Bosome of God we may reduce them to these following particulars First a Conjunction of Nature or Identity of Essence He is in his Bosome that is he is of the same Substance with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom expresses it is that which is here pointed out unto us the parity and propinquity of Being This agrees with that which was said before of his Generation where it was said that he was begotten of the Father and it contains the same Truth inlarged and amplified unto us concerning the Consubstantiality of the Second Person in Trinity with the First as being Both of them One one in Essence though distinct in Personality Secondly The Intimacy of Affection that 's also in being in the Bosome and it is usually so exprest unto us in other places where things which are any thing dearer than other are there disposed of Ruth 4.16 Naomi of Boaz's child it is said that she took it and laid it in her bosom as a testimony namely of her great love and tenderness towards it Moses carried the Israelites in his bosome Numb 11.12 and Christ himself his Lambs Isa 40.11 We read of the Husband of the bosome and the Wife of the bosome that is the dear Husband or Wife The Bosome it is an expression of dearness And this is another thing observable in Christ towards God he is very near and dear unto him The Father loveth the Son Joh. 5.20 and he is therefore called the Son of his love in Col. 1.13 and so he testisied of him both at his Baptism and his Transfiguration This is my beloved Son in whom I am well-pleased God has a great deal of affection for Christ as a Father for the Son of his Bowels and for the Son of his Bosome And that 's a second thing here implied to wit Intimacy of Affection Thirdly The nearness of Presence Things which are in the bosome are at hand and presently come to Whiles Christ therefore is said to be in the bosome of his Father there is thereby signified his great Proximity or nearness unto him He is always in the presence of God and ready for converse with him Thus Prov. 8.30 I was by him as one brought up with him and I was daily his delight rejoycing always before him And so he is said to the like purpose to sit at the right hand of God which are expressions of his continual fellowship and society with him Lastly The participation of Secrets that 's also in his being in the Bosome The Bosome it has that notion and emphasis with it amongst the rest A Friend in the bosome knows more of mens counsels than strangers and so it is here Christ being in the bosome of the Father he knows all that the Father himself knows which he reveals unto him Thus Joh. 5.20 The Father loveth the Son and sheweth him all things that he himself doth and will shew him greater things than these that ye may marvel Thus we see how in all these respects this expression does well agree to Christ of being in the bosome of his Father from the Conjunction of Nature as of the same Substance with him from the Intimacy of Affection as being dear and precious to him from the Nearness of Presence as being always and continually before him and from the Participation of Secrets as being throughly acquainted with him Now the consideration of this Point is very useful by way of Application namely as matter of great comfort and consolation to the Servants of God in all particulars Seing Christ is in the bosome of the Father this reflects very satisfactorily upon all those that are the Members of Christ and that according to the several explications of this phrase unto us First as to the Conjunction of Nature it is very pleasing and satisfactory here to consider that
discovery and knowledge of God whom he declares unto us and whom he declares also still with advantage as reconciled in himself for that 's also pertinent to the right knowledge and discovery of him To declare God absolutely considered that has but little contentment in it but to declare him to purpose is to declare him as pacified in his Son in whom he is well pleased And this is that which is here done even by the Son himself which should accordingly engage us in all acknowledgments and thankfulness to him Secondly We learn from hence also to yield all Honour and Service and Worship and Obedience to God that possibly we can who is thus manifested and made known unto us We cannot now plead ignorance for an excuse or defence of our selves for he is now here declared and that also by such a Person as is able to declare him unto us If the Gentiles be so liable to condemnation for not living answerably to that knowledge of God which they have by Nature what shall be their condemnation that improve not that knowledge which they have of him by such special and particular revelation as is imparted to them by Christ Thirdly We see here the excellency of Christianity above all other Arts and Mysteries whatsoever besides in the world wherein we meet with such excellent Points and Truths communicated to us as we have here now before us and those are concerning God himself who herein is made known unto us and whom to know and His Son Jesus Christ is even eternal life it self as himself has told us in Joh. 17.3 If there be any felicity or contentment in Speculation and Knowledge and the like here is that which transcends and carries it above any Art or Science whatsoever And so I have done with the Second General Part of the Text which is the Supply of the Defect premised and so with this whole Verse in the words which I have now handled and finished No man hath seen God at any time The onely begotten Son which is in the bosom of the Father he hath revealed him SERMON XXI JOH 14.6 I am the Way and the Truth and the Life No man cometh unto the Father but by me There is nothing which makes us more willing to part at any time with our Friends upon any journey to be taken by them than first of all to consider That they are likely to come to us again And then to consider that our parting with them for a time makes for our own greater advantage When-as we know whither they go And when-as we know how our selves are to go after them and to them Each of which considerations are propounded by our Blessed Saviour to his Beloved Disciples to satisfy them and comfort them in his own departure from them out of the World and going to his Father as we may see in the beginning of this Chapter I go says he to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also And whither I go ye know and the way ye know Now Thomas one of the Twelve makes a little pause and exception in part to this our Saviour's discourse Lord says he we know not whither thou goest and how should we know the way But our Saviour does sufficiently answer him in this Verse which I have now read unto you by assuring him that himself is not only the Traveller but the way and only means of conveyance to Heaven I am the Way and the Truth and the Life No man cometh c. IN the Text it self there are two General Parts considerable First the Simple Proposition Secondly the Additional Amplification The Proposition that we have in these words I am the Way and the Truth and the Life The Amplification in these No man cometh unto the Father but by me We begin with the First of these Parts viz. The Simple Proposition Wherein we have a description to us of the person of Christ according to a threefold distinct notion of him wherein he is considerable First as the Way Secondly as the Truth And Thirdly as the Life Where every particular word has its particular article prefixt unto it to make it more emphatical We 'll take each of them in that order in which they lye before us in the Text and begin with the First I am the Way This is one thing which is here declared of him and attributed to him We are to take it with respect to what was mentioned in the Verses before where Christ had spoken of his going to Heaven and of the way to that place Now here he signifies that himself is that way Christ is the proper way that leads to eternal Happiness and Salvation And so if we take the words in their conjunction we may interpret them thus He is the Way and the Truth and the Rise that is he is the true way that leads unto life But we will take it rather as it is here rendred distinctly though still with this reference Jesus Christ he is the way to Heaven That 's the Point which we have now before us We have it out of his own mouth who as he tells us is Truth it self and so therefore we may believe it A way in the proper notion of it is that space wherein and whereby one passeth from one place to another And this is Christ to Believers from Earth to Heaven or from a state of misery to happiness c. If we take Heaven for an House so Christ is call'd a Door or entrance into it Joh. 10.7 If we take Heaven for a journeys end so Christ is call'd a way or passage towards it And thus here in this place This he is said to be in the discharge of his threefold Office as a Priest as a Prophet and as a King In each of these respects he is very fitly and properly denominated the way to Heaven First He is so as a Priest by the merit of Death and Passion He did not hereby make way for himself but he made way for us As for Christ himself Heaven was due unto him from the very first moment of his Incarnation by vertue of the Union of the Humane Nature with the Divine but he had need to make way for us and that he did by his Blood Take him consider'd as our Surety and as carrying the guilt of our sins upon his shoulders so he had no way to come to Glory but by suffering And so the Scripture still sets it Thus Heb. 9.12 By his own Blood he entred in once into the holy place having obtained redemption for us Luke 24.26 Ought not Christ to have suffered these things and then to enter into his Glory Phil. 2.8 9. He humbled himself and became obedient to the death of the Cross wherefore God hath highly exalted him c. And again Heb. 2.10 It pleased him c.
in Christ This is such as whosoever keeps close to shall undoubtedly attain this blessed end It is new in regard of the new Covenant It is living as it bringeth unto life Secondly As Christ is the true way so he is the short way and most direct All other ways besides which mens fancies have devised to themselves they are but so many labyrinths and wheelings about As by mens own merits and single performances or by the merits and satisfactions of Saints This it is but running at random and will never come home at last But now Christ he brings us home presently and directly without more ado Thirdly He is a safe way That 's a great matter in a way and much to be desired in it Now such an one is Christ Though we meet with many assaults in it yet we are fair to conquer and overcome them and at last to get victory over them In the way of righteousness is life and in the path way thereof there is no death as it is in Prov. 12.28 Fourthly He is a pleasant way also there 's that considerable in it His ways are ways of pleasantness and all his paths are peace Prov. 3.17 The ways of the world and such as lead to destruction they seem to have some pleasure in them but they are pleasures but for a season and they have no reality of pleasure indeed But Christ and the ways that he leads into eternal life they are full of delight especially to such kind of souls as are capable and sensible of them And that 's the first thing whereby Christ is described unto us namely as the Way The Second is the Truth Christ describes himself also by this He is not only true but truth it self and the truth emphatically This is that which is declared of him And whiles he is said to be so we may take it two manner of ways especially First In a moral sense and Secondly in a rational He is the truth as it is opposed to shadows and so he is the truth of Dispensation And he is the truth as it is opposed to errors and so he is the truth of Doctrine In each respect he is said to be the truth First Take it in a moral sense and by way of dispensation So Christ is the truth as it stands in opposition to shadows and legal ceremonies The Jewish rites and ordinances they were but types and prefigurations of Christ who was shadowed out by them and who was the main truth and principal substance intended in them Therefore Joh. 1.17 It is said that the Law was given by Moses but Grace and Truth came by Jesus Christ And Col. 2.17 Speaking of the Judaical observations he says that they were but shadows of things which were to come but the body was of Christ that is the truth and substance of all the ceremonies is now enjoyed in and by Christ in whom all is now sulfilled The Jews as the Apostle speaks had the shadow of good things to come but not the very image of those things No that is brought and exhibited to us in the Gospel in Christ himself who was signified by them And who is as far different from them and above them as the body is different and transcendent to the shadow and the thing it self to that which is but the picture and representation of it This shews what great cause we have of thankfulness that live in these times of the Gospel and New Testament above those that lived under the Law forasmuch as we have the truth and substance of these things whereof they had no more but the shadows It is true that they had Christ propounded to them as well as we even the Fathers under the Old Testament but after another manner of dispensation For they had him propounded in the type we in the substance and thing it self They had him exhibited in the shadow we have him exhibited in the truth as opposed thereunto From hence it will likewise follow that there is and ought to be a cessation and perfect abolition of all those Jewish rites and observations upon the coming of Christ because they were intended only to point out Christ till such time as he should come And so we shall find the Apostle himself to make improvement of it in Gal. 4.3 c. Where now that God hath sent us his Son he does diseharge us from all such rudiments as those were That 's one sense of this expression wherein Christ is said to be the Truth namely as it may be taken in a moral sense and by way of dispensation The Truth as it is opposed to shadows The Second is as it may be taken in a rational sense by way of revelation and in reference to Doctrine The Truth as it is opposed to errors Christ he is the truth thus likewise He is the true and faithful witness as he is else-where called And he brings nothing but truth it self with him Thus Joh. 8.31 If ye continue in my word then are ye my Disciples indeed And ye shall know the truth and the truth shall make you free What 's the truth but the truth of the Gospel in the Doctrines and discoveries of it which are exhibited by Christ There was a truth in the Law in its kind and in the Doctrine of Moses Oh but the Gospel and the Doctrine of Christ is the truth with an emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being of the greatest efficacy and influence of any other besides It hath liberty and strength and peace and comfort with it and all that is good This should teach us so much the more to hearken to it and to Christ himself who is both the matter and Author of it and who hath revealed it and made it known unto us Here 's that which does now justly scatter all infidelity and unbelief whatsoever that men may have nothing to say for it and in a defence of it seeing it is a rejection of truth it self Therefore let us take heed of it And on the other side stir up our Faith in this particular When we find our hearts any thing doubting and calling in question the gracious promises of the Gospel and the free offers and tenders of mercy which are made to us by Christ in it let us think and consider with our selves what our Blessed Saviour here declares of himself whiles he tells us that he is the truth Whiles he is the truth it be comes us accordingly to receive him and embrace him and to give credit to him as we would to truth it self And that 's also the second description of Christ wherein he expresses himself to us to wit the truth both in a moral sense and in a rational As it is opposed to shadows and as it is opposed to errors and falshood The Third and last is the Life This is another property whereby Christ does describe himself to us and it is such as is very agreeable to him Not only
said that Nemani in laureis Thebani in virtutibus Graeci in eloquentia gloriantur And we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was usually put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Graecian and the Rhetorician come both to one effect It is certain that they were men of very great and deep knowledg and withal they were admirable speakers which seems to be implied unto us in that expression of the Apostle himself in Rom. 1.14 I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise where as the Barbarians are made to be all one with the unwise so the Greeks in St. Paul's language are the same with the wise And as Barbarism is a description of rudeness so Graecism is a circumlocution of Eloquence forasmuch as it was that which was so frequent and eminent amongst that people Now this was that which they here improved to a wrong purpose Now the great Learning and Eloquence of the Greeks was occasionally and accidentally through their corruption not in the nature of the thing it self a great hinderance and impediment to them for their imbracing of the saving knowledg of Christ they were so taken with the conceits and apprehensions of their own wit and excellent parts that the Preaching of the Cross it seemed no better than foolishness to them they would believe nothing now in Religion without an Argument and a Demonstration They seek for wisdom that is as Clemens Alexandrinus well interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compelling and demonstrative reasons and such Arguments as they could not but yield to from the strength of natural reason it self where they had not these whatever was brought to them was as good as nothing with them And again they seek for wisdom that is flourishing and rhetorical expressions and all the flowers of art and eloquence in the uttering of these things This they sought in the preaching of the Gospel and because they did not find it as they desired therefore they reckoned it but folly and the Apostles so many fools for their labour to come otherwise furnisht unto them Now this disposition and carriage of theirs St. Paul does here implicitly censure as he did before that of the Jews and whiles he tells us what they did he does by consequence intimate unto us what they shuld not have done and so proportionably what we our selves should not do neither In brief there are two things especially which are here by this passage of the Apostles prohibited to us First A restraining of the Truths and Doctrines of Religion to the apprehensions of carnal reason the wisdom of the flesh Secondly A corrupting and adulterating of the great Ordinance of Preaching with the affectations of humane eloquence the wisdom of words First I say here is prohibited a restraining of the Truths of Religion to the apprehensions of carnal reason the wisdom of the flesh This was the fault of these Greeks and we are to take heed it be not ours that we make not reason the rule of faith which is a chief point of Socinianism but that we be willing to believe those things which are here above our reach in the Gospel we must not seek after wisdom in this acception And the reason of it is this because indeed Religion is a Mystery and the things which are propounded in the Gospel they are above the reach of humane wit As for example The conceiving of Christ in the womb of a Virgin The Union of two Natures in one Person And the Trinity of Three Persons in one Divine Nature For God to become Man And he which is the Saviour of the World to be crucified die himself and after this to rise again All these are very great Mysteries and such as Reason does not know what to make of when they are propounded unto it Fides non habet meritum ubi humanaratio probat experimento Our wisdom it must here vail and couch and submit it self and cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 1 Cor. 3.18 19. If any man among you seemeth to be wise in this world let him become a fool that he may be wise for the wisdom of the world is foolishness with God And 1 Cor. 2.6 We speak wisdom among them that are perfect yet not the wisdom of this world nor of the Princes of this world that come to nought but we speak the wisdom of God in a mystery Why but then must we lay aside all kind of reason in matters of Religion is Christianity an unreasonable business and does the Gospel deprive us of our wits and ordinary understandings No no such matter Religion itis not against Reason but it is above it There 's nothing in Religion which Reason can say any thing against as opposite and contrary to it self though it cannot always speak so punctually to it as Faith can and this is that which again we maintain against the Papists our adversaries for they abuse this present Truth which we are now upon and they do it again in their Doctrine of Transubstantiation as concerning the Sacrament of the Lords Supper here when we argue against them that it is against the nature of a Body to be in divers places at once and the accidents of Bread and Wine without the substance here they tell us that we must not look to reason but must appeal to faith Though Religion be above reason yet it is not contrary to it now this is plainly contrary to it to make both parts of a contradiction true at once to be and yet not to be is that which is impossible in the nature of the thing it self and therefore we say God cannot do it that is indeed it cannot be done unless God should deny himself which he cannot do 2 Tim. 2.13 The sum of all is this That Reason it may be improved in Religion but Religion is not to be limited to Reason Faith and right Reason do not cross though indeed they do not always meet nay indeed Religion is upon the point the greatest reason and wisdom of all because it is the reason and wisdom of God himself who is the Highest Intelligence And when a man is once a Christian his reason will be so far from hindering him that it will help him in it so much the more As for example thus Forasmuch as God is Truth it self and cannot lye therefore it is reason for me to believe whatsoever God says upon this very ground because he says it although I do not presently apprehend the particular reason of it in the nature of the things themselves nor the immediate connexion and dependance of these things one upon another And that 's the first thing which was here taxt in these Greeks in the Text their seeking after wisdom namely the wisom of the flesh in restraining Religion to Reason which is a thing here prohibited to us we may not do it The Greeks seek after wisdom The
this that we should Preach of no other subject but only of the death of Christ for there are many other points besides which it is necessary for a Minister to speak of and for a Christian likewise to hear of But when we are commanded to Preach Christ crucified and to make this the object of our Ministry there are these things included and involved in this expression as to be understood by us First For the matter of our Preaching as I have already shewn that we are to preach this principally and to make people sensible of this point more especially above any other because the hinge of the Gospel turns upon this point and we are Ministers of the Gospel therefore to beat more upon this than any other Secondly For the order of our Preaching to do all in reference to this then we preach Christ crucified not only when we discourse of this Argument for the particular subject of it but likewise when we preach of such points as are introductive and preparatory hereunto or which are superstructed and founded hereupon When we shew men their own corruption by nature and the necessity which they have of a Saviour And when we teach men to live holy lives and to be crucified in their affections and lusts then we preach Christ crucified as well as when we discourse of the thing Thirdly For the manner of our Preaching we then Preach Christ crucified when we Preach Christ and the Doctrine of Christ in a grave and sober fashion this is clear by the opposition which the Apostle Paul himself there sets 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of humane speech I came not with excellency of speech or of wisdom declaring unto you the testimony of God For I de termined not to know any thing among you save Jesus Christ and him crucified As who should say the one would not consist with the other They that profess themselves to be Preachers of Christ crucified they should abstain from all kind of looseness and affectation and flanting in their Preaching as a manner which does not agree with the matter Suppose now that any one were to paint a dying or crucified man would he paint him in a garment of colours or in a garment of black surely in the most grave and solemn attire that could be even so it should be likewise with us whiles we Preach Christ crucified we should endeavour to set him out after a crucified manner not in the wisdom of words lest we make the Cross of Christ of none effect but in the evidence and demonstration of the Spirit which may have conviction and power with it And thus we see what it is to preach Christ crucified Again further Here 's that which may satisfie Ministers as for those things which oftentimes they are subject unto and that scorn and ignominy which is many times cast upon them it is but futable to the Doctrine it self which they teach namely Christ crucified and therefore it should satisfie them in it and make them more willing to endure and to bear with them whiles they Preach Christ crucified to be content to be crucified and to meet with the same entertainment which he did in the world The Disciple is not above his Master nor the servant above his Lord. Besides The Doctrine it self is odious A stumbling-block to the Jews and foolishness to the Gentiles as we shall hear God willing hereafter And therefore they must be needs odious that bring it and so for the most part they are as the Apostle professes of himself 1 Cor. 4.9 c. But then secondly Here 's somewhat not only for Ministers but people and not only for Preachers but hearers as first to teach them what Points and Doctrines they should chiefly affect and look afer We live in such an age at this present as tha the wholsome and savoury points of Religion are of no esteem with us but we loath them and are weary of them but we must have every day some new-nothing to be brought unto us we do not like this Doctrine of Christ crucified but must have somewhat else given us for our lusts as the Israelites for their bodily food Now here we are better instructed in this present passage of the Apostle wherein he tells us That he preached Christ crucified That which is the main object of the Ministers Preaching is the main of our hearing also And therefore let us take heed of this same itch which is abroad in the world in this kind I hope I shall not need to say much here in this place to this purpose but only this in a word First This is a cause why many people are so formal in Religion and have so little of the power of Godliness in them because they look rather after notions and speculations than solid Truths Their strength is according to their sustenance Secondly This is the cause of so many Errors and false Doctrines amongst us men first turn their ears from the truth and then are turned unto fables as it is in 2 Tim. 4.3 4. Thirdly This is the cause of so much strife and division amongst us because every one stands more for the devices of their own brains than they do for the Truths of Christ Now there 's this Use which may be made of this Point to all Christians namely that seeing Christ crucified is the chief Argument of a Ministers Preaching it should be also accordingly the chief rule of a Christians practice The Preaching of Christ crucified should teach us to be crucified with Christ that so the labours of the Ministers may be digested into our lives When we preach Christ crucified it is not only by way of narration to tell you that such a thing is done but it is rather by way of information to perswade and work upon you for living answerably hereunto And 't is not only to work upon mens fancies and to stir their passion a little for a while in a Frier-like manner but to mollifie and soften their hearts and to bring their spirits into a temper suitable hereunto This Doctrine of Christ crucified it should crucifie us more to sin to the world and to our own selves as we shall have occasion hereafter to show And as this Point should always take with us so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of The Sacrament of the Lords Supper it was instituted in remembrance of Christs death and to assure us of the great love of Christ to us in this particular This is not only to be thought of us at the very instant and time of receiving but upon all occasions all the days of our life which we are to regulate and to frame hereunto And so I have done with the Apostles Doctrine it self Christ crucified How farther this
take which he Preaches is to be earnest especially with God to go along with it and to bless him in it otherwise he may lose all his labour Again further The life and conversation of the Preacher there 's great matter in that also There are many Doctrines sometimes delivered which if we consider them in their own nature and for the matte of the things themselves which are spoken they have a great deal of weight in them yet as coming from such and such mouths they lose that efficacy and vertue which is in them He that 's a loose and scandalous liver can never look to be a profitable and successful Preacher nor to have any good at all come by any Doctrine which at any time he delivers I say he cannot expect or look for it Perhaps he may do some good by chance and unawares as God in providence may order it but he cannot expect or look for it and that indeed because he takes the quite contrary way hereunto For who will ever believe that that man is serious and in good earnest whose Doctrine tends one way and his life quite carries another way Nay further let me add this also That it is a great matter as concerning the efficacy and success of a mans Doctrine and Ministry not only how he orders his life and outward conversation but also how he orders his heart and inward disposition It is a duty which much lyes upon us as we desire that any Truth we deliver should take with our Auditory to labour to bring our own hearts and consciences to a conformity to it There 's nothing which goes to the heart so much as that which comes from it And when the words of a Preacher are the expressions of his own experiences and impressions and the working of his spirit within him We imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.8 Thus do we see how this difference lyes in the Preacher himself and that 's the first Consideration The second lies in the qualification of the hearers We use say Quicquid recipitur recipitur ad modum recipientis What ever is received it is received answerably to the modification of that which receives it And so is it indeed among other things with the Word and Truth of God it has a different and various effect according to a difference in the Hearers and a disposition in their hearts It is the Comparison which is used in this case by Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look says he as it is at Tennis It is a plain and homely similitude but it serves to illustrate the thing As it is in playing of Ball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It does not depend alone upon the skill of the first striker but also as well upon the taker to keep the Game up Though he which begins behave himself never so skilfully yet if the other do but bungle with him if he mind not or mark not the business there will nothing be done to any purpose because those imployments they are actions of mutual dependance and reciprocation Even so also for the transmission of the Gospel and Divine Truths though the Doctrine it self be delivered with all the care and endeavour that can be yet if it be not carefully received there will no success follow upon it Thus Heb. 4.3 The Gospel was Preached to them as well as unto us but the word Preached did not profit them because it was not mixed with faith in them that heard it This is set forth to us by the Parable in the Gospel where that which fell in the High-way had not the efficacy of that which was sown in the good Ground Non impotentia seminis sed vino telluris as Athanasius well expresses it not from the weakness of the seed but from a defect in the Earth it self where there is not a good capacity in the Hearer the Word Preached will be there of no effect Now an indisposition here may be laid forth as consisting in divers things which concur hereunto First Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher where people have at any time sinister and wrong conceits of those tha teach them they can never so kindly entertain the Doctrine which is delivered by them as when a Patient does not fancy the Physitian the Physick will not likely do him good This was that which made the Word of God to be no more received in former times We see how it was with the very Apostles themselves and amongst the rest more particularly St. Paul how the prejudices against his Person were sometimes great impediments to his Doctrine and the progress of his Ministry amongst them And therefore it is most necessary thing for all kind of Hearers to take heed of this Not to be rash in admitting any misprisions in this regard as Satan is most ready to breed them so should we be the readier to avoid them And again which we may take in here also as prejudice in an ill sense so prejudging also in a good there may be a danger in that also when people come to the hearing of the Word with too much expectation from the Preachers too and as trusting to their Gifts and Abilities this may be a cause of not profiting likewise when we shall have the faith of our Lord Jesus Christ in respect of Persons It comes hence to pass that we are many times frustrated and disappointed and are sent empty away c. as Naaman to Elisha he thought the man of God would have come down c. 2 King 1. Secondly Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the publick Ordinances We see in other matters how preparation goes before the thing it self in Physick there 's a preparing of the body beforehand ere the principal Physick be administred and in Diet there 's preparation by exercise before the receiving of the meat even so is it requisite to be here in Divine matters likewise in our coming to the Sacrament and in our coming to the Preaching of the Word as we desire to get profit by these Duties so we must prepare our selves for them when we come to such things as these are immediately from our worldly imployments with our minds and thoughts full of the world we cannot ordinarily receive so much advantage and benefit by them Intus prohibet alienum Thirdly Some reigning sin and lust which prevails upon the heart that 's another impediment likewise in the behalf of the Hearer Look as it is in the body if any man have any constant weakness or sickness and infirmity about him that sustenance which he receives it does not commonly thrive with him but rather feeds and strengthens his disease than any thing else even so is it also here for the soul where there 's any corruption which is
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
much as the day of the Lord together with all the consequents and circumstances of it which does carry a great deal of fear and astonishment with it It does so and it deserves to do so in these respects First From the severity of the proceedings in the ordering and managing of it which shall be with a great deal of terror In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Is not this very terrible and a dispensation of much severity it cannot be denied And therefore those that think otherwise are mistaken and exceedingly deceived of that day it is a day of wrath a day of trouble and distress a day of wastness and desolation a day of darkness and gloominess c. Zeph. 1.15 And as it is so in it self so it is especially so to all wicked and ungodly persons to them it is the terror of the Lord with a witness from the guiltiness which is upon them This is that which properly gives this denomination unto it if we take it abstractly considered in it self or in reference to the Children of God so it shall not have such terror or dreudfulness in it those alone who are reconciled to God through Christ upon them it shall have another impression and another notion as it is the day of refreshment the day of redemption the day of restitution the day of recompence and reward The second is the Apprehension of this object in reference to the mind and understanding and that is knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see here upon what terms we proceed in Christianity and Religion not upon meerer fancies only and conjectures and bare probabilities but upon a certainty and good assurance Divinity it is a matter of Knowledg and it is the excellency of it that it is so elpecially compared with some other things in the world which are of another nature it stands upon good grounds as the bottom and foundation of it which is the Word of truth it self Thus 2 Pet. 1.16 We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his majesty c. And v. 19. We have also a more sure word of prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. This is the Scripture and Word of God But how did Paul know this which he here speaks of this Terrour of the Lord and the accurateness of this judgment of Christ which he had before mentioned and here refers to He knew it divers ways First By immediate revelation and inspiration from God himself it was delivered to him from the Lord as he says elsewhere of other truths I have received from the Lord that which I have delivered unto you It pleased God from Heaven to inform him and to acquaint him with this Divine truth concerning the Judgment to come together with some circumstances which shall attend it which he does discover as a profound mystery in some other places And that which he had as it were even from Gods own mouth and intimation of that he might very well say that he knew it as here he does knowing it by revelation Secondly He knew it also by Discourse and collection of one thing from another There 's very good reason for it that there should be such a day as this is the day of Judgment and that God should call men to an account hereafter for that which they do now in the flesh It 's very agreeable to the justice of God a righteous thing with him as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thes 1.6 When we shall consider that little recompence or reward is give here below either to good or bad we may from hence very rationally conclude that there is another time and place for it which shall not escape it That which seems to make most against it with carnal and secure persons is the delay and procrastination of it because it is not presently therefore they conclude that it will not be at all as those mockers in Peter Where is the promise of his coming c. But as the Apostle there resolves it Gods slackness is only long-suffering Patientia est non negligentia as Austin to the same effect Non ille potentiam perdidit sed nos ad poenitentiam reservavit c. de Verb. Apost Ser. 20. Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the subjunctive and so make it a matter of counsel and exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius But I think we need not do that I shall rather take it as it is here offered in the Indicative It is an expression which carries a various emphasis in it Thirdly He knew it also by Experience and by some sense of it upon himself in his own heart he knew it thus As he was wrapt up into Paradise and carried unto the Third Heaven so he was likewise cited to Christs Tribunal and brought before his Judgment-seat in his own soul and consicence S. Paul did not speak of these things at random and loosely but he had some practical apprehensions of them from where he knew them and did therefore to much the more boldly and freely and confidently discourse of them to other men There 's no man that knows what sin is but he consequently knows what judgment is and by the sight of the one is lead to the preconception of the other forasuch as sin in the guilt and nature of it summons to Judgment This was the Apostles great advantage in this business which he discoursed about that he spoke of it from his own spirit with some kind of sense and feeling of it which is that which all other Ministers should labour and endeavour to do in the whole course of their Ministry and in the Doctrines which are delivered by them First to work and fasten and imprint them upon them own hearts and then from thence to commend them to their hearers with the greater efficacy and success that so even in this sense likewise as well as in regard of affection they may impart unto them not the Gospel of God only but also their own souls 1 Thes 2.8 as being sensible and really satisfied in that which they deliver And thus much of the first thing here considerable in this first General of the Ministerial performance viz. the Motive Knowing the terror c. The second is the Work it self We perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again four things more whereof two exprest and two implied First What. Secondly Whom Thirdly For what or what to Fourthly Upon what ground There 's the Act and the Object and the End or
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
read these their doom in Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark not only ashamed of me but ashamed of my words that is of my Doctine and Truth and the profession of it He that 's ashamed of these of him also will Christ be ashamed when he will wish to be owned by him Again Others there are who though they own Truth yet will do little for it as to the defence and preservation of it though as a ravish't Virgin it crys out for their aid and relief yet they refuse to be helpful to it but are content to see it even undone before their eyes There are few which have tender bowels towards truth or active hands for the promoting of it Now this is that which the Apostle takes upon him here in this Text in the behalf not only of himself but also of his fellow-labourers and brethren that they were such as did not only declare all actings against it but close with all opportunities for it Not any thing against the Truth but for the Truth Nay further which seems also to be included their necessary inclinations hereunto for so we must likewise take it We can do nothing against the Truth but for the Truth that is we cannot but do for the Truth as there 's an Impotency to opposition so there 's an impotency likewise to neutrality and remisness and indifferency of spirit According to that of the Apostles Peter and John in their reply to the Priests and Elders which prohibits them to Preach any more in the Name of Jesus We cannot but speak the things which we have seen and heard Act. 4.20 This is the temper of a gracious heart that it 's all inflamed with a love to Truth and cannot as there 's occasion and opportunity administred to it but express and shew it self for it as it was sometimes with the Prophet Jeremy Jer. 20.9 His word was in his heart as a burning-fire shut up in his bones he was weary with forbearing and could not stay or as it was with the Apostle Paul when he came sometime to Athens and saw the City wholly given to Idolatry It is said his spirit was stirred in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was put as it were into a Fit of a Feaver through his zeal and ardency of affection upon that occasion This has been the condition of Gods Servants in such cases as these are as we may see especially in the story of the Martyrs they could not withhold but they must shew themselves for truth sometimes even in the greatest dangers and hazards which were incident unto them from that rooting and settlement and foundation which it had in their hearts But so much for that and so I have done with the Affirmative Proposition likewise But for the Truth And now that I have seemed to go through the whole Text. I might very well begin it again and make a new Sermon upon it For the Truth of it is we are not yet come to the point nor to the scope of the Holy Ghost in this place We have hitherto handled the words absolutely and in the general notion of them but there is a Relative Consideration of them which is to be observed and taken notice of by us which is yet behind and intimated in the Connexive for as to the joyning of this Verse and the former both together and to make them dependant upon one another he had said in the Verse before Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates Now he adds For we cannot c. He speaks it of the exercise of his ministerial authority amongst them which he signifies to be in him not for himself so much as for them nor for his own respect and advancement but for the glory of God the good of the Church and the advancement of the Truth which is chiefly and especially and principally regarded by him And therefore if at any time he were more sharp and severe with them whether in the reproving or punishing of offenders he did still desire herein to approve himself as one that aimed at Justice and Piety and Vertue in that Administration as the main ground and end for which that Power was indeed bestowed upon him This is the proper and genuine and direct sense of these words as they here lye before us We can do nothing against the Truth but for the Truth which are nothing else but a limitation of the Apostolical and Ministerial Power And that again twofold First As considered in the office and Ministry it self And secondly As considered in the persons namely himself and his fellow-Apostles and Ministers which were then the subjects of it For the first viz. The office and Ministry it self There is here in these words a limitation fastened upon that whiles it is said We can do nothing c. and thereby signified thus much That Ministerial Authority is not extended beyond Christian Edification The Apostles could do nothing but what was consonant and consistent with Religiou whether consider'd in the Doctrine of it or the practice This is that which is here exhibited to us and it is agreeable likewise to other places of Scripture as in 2 Cor. 10.8 For though I should boast more of our Authority which the Lora hath given us for edification and not for your destruction This was the end for which that Authority which he had was ordained and whereunto it did tend not destruction but edification so 1 Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods Heritage or over ruling your several lots and divisions but as ensamples to the flock that is not for our own private advantage but for the good and benefit of the Church This is true as to either parts of the Ministry whether of Doctrine or Censure First If we take it of Doctrine that is limited and bounded by this Ministers they have a Didactical Authority and authority of teaching God has committed this unto them and to them alone there 's none have authority of dispensing the Mysteries of Faith and Religion but those only who are especially called and designed thereunto But yet this Authority even to such and such persons it is limited and restrained to the Truth We can here do nothing against the Truth but for the Truth Ministers have not power to impose any Doctrine or Maxim whatsoever upon the people to be believed by them but what is agreeable to the Word of God and the Will of God laid down in the Scripture they may not make any new Article of Faith or require assent unto it Thus we have it also in 2 Cor. 1. 24. Not that we have dominion over your faith
ingaged to this for its defence and preservation than he is to them The one being but his creatures but the other being as it were a part of himself So then that 's now the second thing excluded as to this business to wit the perfections of grace and spiritual endowments The Third is the perfection of imployment or manner of dispensation An Angel from Heaven that is an Angel as coming from heaven and pretending to Divine Inspiration And so there is this in it That the highest Revelations are not to be named or heard against the Scriptures The word of God as it is delivered to us from the mouths and pens of the Prophets and Apostles of Christ is to be of more account and esteem with us than as if an Angel should come down from Heaven with an errand or message to us Though an Angel from Heaven This is clear from that which the Apostle Peter has to this purpose 2 Pet. 1.18 19. Where there seems to be a comparison made betwixt Scripture and Revelation and the pre-eminence given to Scripture The voice which came from Heaven we heard when we were with him in the holy mount We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of prophecy it is more sure than the voice from Heaven And if than a voice from Heaven indeed How much more then surer than a pretended How must all imaginary Revelations upon this account now fall to the ground and come to nought If an Angel from heaven may not be believed in contradiction to the Scripture and written Word How much less may any other besides of inferior rank or imployment And what cause have we then to keep close to this infallible rule which through Gods goodness is left unto us yea and as the Beraeans sometimes did in Act. 17.11 Search the Scriptures daily to see whether those things are so which are spoken even by Paul himself or if there be any other Minister besides superiour unto him So much for that first particular viz. The persons mentioned We or an angel from Heaven The second is the miscarriage which by supposition is fastened upon them and that is in these words Preach any other Gospel unto you than that which we have preached unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Apostle does not only take care of Preaching the Truth himself but falls upon all such as should vary from that which he had preached not allowing any liberty to them in this particular lest hereby he should even destroy the thingswhich he had built This it was not a part of selfishness but zâ—â— in him there being a great deal of danger 〈◊〉 indulgence given in this kind we cannot dâ—â—â—d truth and tolerate error both at once especially such as that error it self may be for the nature of it That which carries in it sometimes a shew of charity and ingenuous condescension i indeed nothing else but treachery and betraying the Doctrine of Christ which is committed unto us Indeed in some points and cases that rule and practice of the Apostle Paul to the Philippians is very good If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 But in others it will not hold because God has revealed it already and it is mens perversness that keeps them off from closing with it In matters of greater consequence and in matters of clearer evidence there is no permission of men to enjoy their own sense because here it is not want of power but want of will that makes them to stand out whiles they shut their eyes upon that light which is tendered to them that they may the freer enjoy their lusts And for those cases in which some indulgence and freedom is to be granted as in lighter and smaller matters and which are not so clear yet there is a great respect to be had to the Principles whereupon this is granted which if they shall be otherwise than warrantable it will hereupon appear to be inordinate As first That it be not out of an indifferency and neutrality in Religion There are many which are ready sometimes to give to others a liberty of judgment and likewise of practise because they think it is no great matter what opinion any man 's of or what way any man 's in Out of Atheism and Profaneness of spirit like Gallio which care for none of these things think that a man may be saved in any Religion whatsoever that is in no Religion at all Secondly That it proceed not neither from corruption and carnal policy Thus ye shall have many sometimes which will allow others their opinions that so they may with the better quietness enjoy their own Bear with me and I 'le with you letme alone in mine errors and I 'le pardon you for yours which cry up charity and tenderness and condescension and such things as these that so they may the better lye hid and run away with their own heterodoxy an unsoundness untouch't and unexamined This is naught for the Principle though perhaps upon better reasons there might be ground for the thing it self which it is applied unto But so much by the way for that In this passage of the Apostles there are divers steps or gradations pertinently observable of us for our instruction First That the Apostle lays this grievous and heavy Censure not so much upon the judgment or opinion simply considered or privately injoy'd butupon the vent and discovery and communication of it in Preaching If we or an angel shall preach c. There 's an Emphasis in the Conveyance Preaching it is the divulging of an opinion and making it known yea not only so but the spreading of it and scattering it and diffusing of it abroad Now this as to matter of error and false Doctrine is gross and intolerable The Spirit of God in Scripture does not allow men to think that which is amiss or to be of a corrupt judgment themselves but when they will moreover discover it and impart it and convey it to others here it does especially restrain them and lay a severe penalty upon them Thus likewise in some other places as 1 Tim. 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the Doctrine which is according to godliness He is proud knowing nothing c. Teach otherwise and consent not or come not off in his Teaching as the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different teaching from the Apostls of Christ is justly censured by the Apostle Paul And so again Tit. 1.10 11. There are many unruly and vain talkers and deceivers especially they of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouths must be stop't who subvert whole houses teaching
which accordingly may be appliedby us to this present Verse here before us which is the Sum as it were and Reversion of that which went before and has been hitherto handled by us Wherein the Apostles going over the same thing once again was not frivolous or superfluous in him but to very good purpose There are three things especially which are pertinently considerable in it First His confidence and firm perswasion of the Truth which he had taught and delivered It is a sign he was no Sceptick in his Religion nor yet in his Ministry but was well assured of that which he both belived and imbraced himself as also preacht and commended to others Those things whichmen are doubtful of they think it is enough to speak but once and hardly that It sticks for the most part in their teeth and comes difficultly from them they do but whisper it or lisp it out as well as they can but where they are certain here they are more free and bold in the uttering of it And so it was here with St. Paul he was confident and therefore he stuck not again to repeat it And we see from hence what it becomes every one else to be upon the like occasion Those which are Preachers and Teachers of others they had need to be well assured of the Truth of that which they preach and vent in their Ministry not to speak things at random or at a venture they care not how but deliberately and upon grounds of confidence First Because they deal in matters of great importance and the highest concernment As it is in the affairs of the world where men speak upon life and death they had need to be sure what they speak forasmuch as otherwise their miscarriage will be such as is irrecoverable Even so it is likewise in these spiritual matters and the subjects of the Ministerial Dispensations because they are such as concern mens souls and their well or ill being to all eternity therefore we had need so much the rather to take heed what we say To say no more than we are able to prove and make good if we should be questioned about it especially if we shall add the threatnings which they join with it as here Let him be accurst He that curses another for not being of his opinion had need to be sure of that opinion Secondly Because there are many more whose judgments do depend upon it If a Minister or Preacher mistake many others mistake with him It is not a single miscarriage but a multiplied for which cause it concerns him to have good ground for that which comes from him For if the blind lead the blind they shall loth fall into the ditch as our Saviour himself has told us Thirdly For the better inforcing of the Truth and Doctrine it self The confidence of the Preacher stirs up belief in the Hearer and makes him so much the more ready to assent to the things which are propounded As we see Agrippa to Paul Almost thou perswadest me to be a Christian Perswaded him how did he so namely from that confidence and resolution which he did discern to be in him Whereas now on the other side as he that asks coldly we use to say teaches to deny so he that teaches coldly he does in like manner teach to mistrust and makes men to call in question the truth of that which is taught by him This the Apostle Paul here in this Scripture did not do but the contrary by that confidence which he exprest in himself Indeed this Point which we are now upon it both may be and often s abused by some kind of persons for we shall find by daily experience that there are none which are more confident than those which are most ignorant Truth it is for the most part modest and ready to suspect it self whereas error is bold and dark There are some kind of people in the world which are as stiff and resolute and peremptory in the assents of their private fancies and the imaginations of their own brain as if they were Divine Oracles and the very Articles of Faith it self neither Paul nor an Angel from Heaven could take them off from them The Devil the God of this world does two things with them first blinds their eyes from seeing the truth and their ears from hearing the errors and mistakes about it But what shall we now commend or imitate such a confidence as this no in no hand at all Neither is this that which was here observable in the Apostle this confidence of his it was of another strain and tincture which was in it It was not a confidence of presumption but a confidence of well grounded knowledg It was not a confidence of fancy or conceit but a confidence of assurance He knew and understood what he said and because he did so was therefore confident about it He that heareth speaketh constantly Prov. 21.28 And this Confidence is such as is commendable in any other besides when first of all we labour to be satisfied and well-grounded in the Truths of Religion and then keep our selves to them and stand stiffly and resolutely upon them in this case we should not cast away our Confidence which hath great recompence of reward as it is Heb. 10.35 Whether private Christians or Ministers private Christians as concerns the imbracing of the Truth and Ministers as concerns the spreading of it we should both of us so order our selves in this business as that nothing may be able to unsettle us or divert us from that which we have undertaken or discourage us in the prosecution of it For though some as I said are confident causelesly yet it is not so therefore with all There is a great deal of difference in reality between a presumptuous confidence and a rational as between one which is asleep and which is awake Both persons seem alike assured but in the thing there 's a wide distance betwixt them even so it is here But that 's the first Particular here considerable namely the Apostles confidence he was well perswaded of what he delivered The second is the Apostles zeal in the cause and truth of Christ There was a great deal of earnestness which was here exprest by him not only in the expression which he used in the simple Proposition Though we or an angel from heaven mentioned in the eighth verse but also in the additional repetition of it here again in the ninth verse What we said before c. that which men often speak of and repeat their affection is much in it and that which mens affection is much in they can never have done with it and so it was here with this blessed Apostle and holy man of God his heart it was very much raised and transported now in him when he considered how the Truth of God was now in danger to be impair'd on the one side and when he considered how the people of God were now in danger
to 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
think to escape neither And therefore ye may again take notice of it that it is not only said Besides what we have Preached but what ye have received The receiver is as bad as the thief in this particular And as it is a cursed thing to scatter Error so it is as cursed a thing to take it up and carry it home and keep it by us or nourish it with us which therefore we should now all be perswaded in the fear of God to avoid and shun what we can It is a Caution and Admonition which is not needless to us or superfluous but very necessary and seasonable especially in these days wherein we live wherein so many and never more Errors abounded than now there do to take heed and look to our selves that we be not seduced and led away with them especially in those points which are of so great concernment to us The Authority of the Scriptures The Corruption of Nature The necessity of Regeneration The freeness of Gods Grace in Conversion The Perseverance of the Saints and the like Points which have again and again been inculcated to us and from time to time through several hands delivered unto us which therefore it concerns us to hold and keep our selves to as much as we can Especially you of this City that I may bring it a little nearer to you it behoves you especially above all other places of the Nation to be mindful of this Admonition as those who have been made partakers of the Truth in a more large and ample manner than any other else besides you cannot pretend the want of Preachers as having had more in this kind than any other City in the world not only us but Angels from Heaven as I may so express it which have come to you from all quarters and dispenst the Gospel unto you in the clearness and pureness of it yea and you have received it too which is somewhat more that is welcom'd it and imbraced it and given entertainment to it and exprest your affections to those who have been the Ministers of it both in former times and of late For which cause there are great ingagements upon you to stick close unto it and not to suffer your selves by any means to be taken off from it but earnestly to contend for that faith which hath been once delivered unto you It is a dangerous thing movere terminos to remove the bounds whether in civil affairs or in spiritual but in spiritual especially Here the Apostles rule elsewhere is seasonable for us To hold fast the form of sound words c. to keep that good thing which is committed unto us and to stand fast inone spirit with one mind and to strive together for the faith of the Gospel Gregory Nazianzene tells us of Constantine that when he drew near to his end of the three things which troubled his spirit this was one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had made an innovation in Religion and the Doctrine of Christ The same will likewise any other which shall in like manner be guilty of it when they come duly to reflect upon it Let us for our parts be careful to maintain the Truth which for a recompence will maintain us and let us take heed of all such Doctrines and ways which are opposite and contrary hereunto Especially which now in these days do so much prevail and take place amongst us Socinianism Pelagianism Antinomianism Libertinism and the like And especially which is fittest to take in all the rest into it Popery and the abominations of Rome Le ts us take heed of that we may perhaps be secure in this matter and think we are now least in danger of this of all others but we are not for all that and our danger is the greater for our security the mystery of iniquity works and works now and all other Errors besides they do but usher and lead on to this and make way for it if we be not the more wary and watchful over our selves The Devil knows how to go backward that he may fetch the greater leap and have us at the long run and it is wisdom for us not to be ignorant of his devices This being the great design and project which he does now lay to himself for the undermining of poor souls I shall for this purpose and all other but refer you to what hath been formerly delivered unto you which you have heard and learnt and received and had confirmed amongst you from the mouths and pens of your forefathers and Blood of the Martyrs and conclude here as I began in the words of the Apostle Paul in this present Text Though we or an Angel from Heaven preach any other Gospel to you than what we have preached unto you let him be accursed As we said before so c. SERMON XXXVII Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not known that the Goodness of God leadeth thee to repentance It is a part of the Corruption of Nature and of the misery of Man through his fall to make his remedy to be his poyson and that which should be the greatest restraint and prohibition to him from sin to make it the greatest argument and enconragement to him for it namely the grace and goodness and patience and long-suffering of God This is that which the Apostle Paul does in a special manner meet withal and fall upon in this present Scripture where having in the foregoing Chapter inveighed agains the sins of the Gentiles and the compliance of others with them occasionally from Gods goodness to them doeshere in this particular Text which we have now before us set himself with a great deal of vehemency against this distemper and as it were taking them out man by man does expostulate it and reason it with them in the former part of this present Chapter for divers and sundry verses together Our business at present is with the fourth verse of it which is more full and close than all the rest Despisest thou the riches of his goodness and forbearance and long-suffering c. IN the Text it self there are two General Parts considerable First The simple Expostulation And secondly The aggravating Amplification The simple Expostulation that ye have in these words Despisest thou the riches of his goodness c. The aggravating Amplification in those Not knowing c. We begin with the former viz. The simple Expostulation Despisest thou c. Wherein again we have three Particulars more First The carriage and behaviour of God towards wicked and worldly men and that is much patience and indulgence and kindness to them The riches of c. Secondly The miscarriage and unanswerable returns of wicked men back again to God and that is in much frowardness and perversness and contempt they despise this his Goodness to them Thirdly The accountableness in which they stand to God for this miscarriage of theirs Doest thou despise
despise not the chastening of the Lord c. Heb. 12.5 But to have his goodness and his mercy despised and to have his patience and long-suffering abused this is the worst of all Patientia laesa fit furor Patience when it is once abused it turns into fury and wrath And so will the Patience of God when it is exercised by the Provocations of men There 's a time a coming when Mercy will be worth the owning and will not be despised There are divers evils consequent upon this despising of the mercies of God First The removal and taking away of the mercies themselves When God bestows good things upon them and they make nothing of them or pervert them to a contrary use God does then justly deprive them of them and bestows them sometimes upon those which will better deserve them Thus Hos 2.8 9. She did not know that is consider that I gave her corn and wine and oyl and multiplied her silver and gold which they prepared for Baal And what then Therefore will I return and take away my corn in the time thereof and my wine in the season thereof and I will recover my wool and my flax given to cover her nakedness There 's no better way to secure and to preserve any comfort to us which at any time we enjoy than by thankful and fruitful improving it to Gods glory and the doing of good with it whereas the contrary it does plainly forfeit and expose it to ruin and loss Secondly Vpon despising of Gods mercies there follows not only a removal of them but also a perverting of them and turning them to evil God as I said before is able to curse mens blessings and so oftentimes he does upon this account wherein he deals with them suitably to themselves For they do for their parts use his blessings to a contrary purpose and he does dispose his blessings to have a contrary issue to them that what is comfortable in its own nature shall be to them matter of disquiet Thirdly He does also hereupon inflict heavy judgments and absolute punishments when mercy will do no good he then takes another curse and proceeds to destruction especially where mercy is presumed on As Dent. 29.19 20. He that blesses himself in his heart and says He shall have peace although he does thus and thus the Lord will not spare him c. The Consideration of these things should make us therefore to be shy and careful in this particular Oh take heed of despising the riches of Gods goodness and patience And the greater mercies they are that God follows thee withal be so much the more tender of them because himself is more tender of them also and those are spiritual mercies and which concern our spiritual welfare do not neglect or despise them of any other besides the Gospel and Ordinances and Ministry and Dispensations of the Spirit the motions and stirrings and checkings of Conscience in the soul which I spake of before take heed of despising of these for it is a despising even of God himself and his goodness He that â—â—â—â—seth you despiseth me and he that despiseth me despiseth him that sent me Luk. 10.16 And so 1 Thes 4.8 He that despiseth despiseth not man but God who hath also given us his holy Spirit says the Apostle to the Thessalonians There are many which are apt to think well themselves that when they reject the Ministry of the Word and slight such performances as these are that they despise but the pains and labours of some weak and frail man Oh but there 's more in it than so it is a despising of the Goodness of God even the riches of his Goodness as it is here exprest in the Text and of his chiefest goodness of all the riches of his grace which he most delights and takes pleasure in and would magnifie above all his works Before I pass this Head let me take notice of one thing more and that is the phrase and manner of expression Thon and thou O man by way of particular designation which shews the nature and property of the Ministry in the exercise of it which is to come home to mens particular consciences and to deal effectually with them in particular It is both an indefinite word and a restrained it is indefinite in regard of the Preacher but it is restrained in regard of the Hearer for the Ministers they cannot always know who are guilty of these and these miscarriages therefore they speak at random and in generalities they know not to whom But the Spirit of God in mens consciences brings it home to the particular persons of those which are concerned in it As St. Austin has it to this purpose Aures omnium pulso sed conscienties quorundam convenio c. I speak says he to al mens ears but I meet but with some mens consciences I do not say Thou such an one who art thus guilty amend thy self but whosoever in this auditory is thus guilty let him amend himself Publica est correctio sed peccata corrigit And so I have one with the first General Part of the Text which is the simple expostulation Despisest thou the riches of his Goodness and long-suffering c. The second is the aggravating amplification in these Not knowing that the Goodness of God leadeth thee to repentance Wherein again we have two Branches more First The truth asserted And secondly The truth questioned The truth asserted that 's on the Apostles part in these words The Goodness of God leadeth thee c. The truth questioned that 's on the Sinners part in these words Not knowing that the goodness of God leadeth thee to repentance c. We begin with the former viz. The truth asserted The goodness of God leadeth thee to repentance Now this will require a little Explication from us how it is to be understood by us and it may be taken three manner of ways First Occasionally as it gives the opportunity Secondly Argumentatively as it gives the Motive and Ingagement Thirdly In a sense also effectively and operatively as it gives the very thing it self First I say Occasionally as it gives the opportunity the Goodness of God does so far forth lead to repentanceâ—â—â—s it affords time and space for repentance for so it does If God should deal strictly with men in rigour of justice and cut them off presently in their very sins they would then find no place for repentance But now his patience and long-suffering towards them is in this respect an advantage to them as a Creditor that spares his Debtor and does not instantly fall upon him he gives him time to pay his Debts which otherwise he could not do Thus does God with the sons of men by his indulgence and forbearance of them he does hereby give them respite for this that they may consider their ways that they may bethink themselves that they may return and make their peace with him in the blood of
carkass and as a body without soul This for spiritual death And then for Eternal which is damnation it self that 's clearly the end of all such courses It is so demeritoriously to all who thereby ate made lyable thereunto In the day that thou eatest c. thou shalt surely dye and it is so actually to all such as by repentance and faith in Christ are not freed from the execution of this sentence This is the plain and constant Doctrine of the Scripture that the wages of sin are wages of damnation both as to poena damni the loss of Gods gracious Presence and poena sensus the enduring everlasting torment c. This is that which the Apostle still is so careful to perswade and fasten upon those to whom he writes in divers places Phil. 3.19 Whose end is damnation whose glory is in their shame c. and 1 Cor. 11.29 Drinketh damnation And 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived c. and Gal. 5.21 speaking of the works of the flesh Of the which I tell you before as I have also told you in times past that they which do such things shall not inherit the kingdom of God Therefore let us labour more to be perswaded of these things and have serlous apprehensions of them let us look upon sin in its colours and in the true shape and representation of it as that which has Death and Hell at the end of it that so we may the better be kept and preserved from it We should make use of this present Doctrine now in all suggestions and temptations to sin which we are at any time put upon Think not upon sin in the profit of it or in the pleasure of it which is but a meer fancy though it usually shews it self so but think of it in the end of it and in the concomitants of it and in the sad and pernicious effects which is death and damnation it self which though men perceive not presently yet at last they shall find to their cost if they take not better care to prevent it as the Apostle Peter speaks of them their judgment now of a long time lingers not and their damnation slumbers not Let us not look upon these things as words and notions and expressions as bug-bears to scare Children but as realities and unquestionable truths and let us labour to find the Power and Efficacy of them upon our own hearts It being better to hear of them than to feel them and to feel them now in the conscience by being affected and wrought upon by them than to feel them hereafter after another manner as all such shall which now make nothing of them let all which hath been said make us so much the more out of love with sin and if one argument alone will not do it let us take them all together as the Holy Ghost does here offer them to us Here 's a threesold Cord which theresore is not easily broken and if one or two should fail yet the other would make amends for the rest Those which have a mind to sin yet if it appears to be any prejudice to their profit that they get no good nor benefit by it it may be here they would be restrained Now for this consider says the Apostle that there 's no such sad fruit in it others there are which do not stand upon their prosit but their honour that goes near unto them and they are loth to forfeit their credit and reputation Now for this consider that these things bring shame whereof ye are now ashamed A third there are which are not moved yet They care neither for profit no honour so they may have their pleasure and safety and ease but their skin that a little affects them and their life goes to their heart and is very dear unto them all they have they would part with for this Now therefore consider here further that it is death and if there be any that stick not at this yet if they have any care but of their own souls consider further that it is damnation not only natural the death of the body but spriritual the death of the soul yea eternal the death of both and as wisdom speaks of her self Prov. 8.36 He that sinneth against me wrongeth his own soul all that hate me love death There 's but one thing more which I will here name and so end We may here from this Text further take notice not only of the wretchedness of sin considered in the streams and actions of it but also the wretchedness of nature and an unregenerate nondition as the fountain and spring which these issue from Here 's not only a Censure upon the performances What fruit had ye in those things c. But here is also a Censure upon the state What fruit had ye then Then when ye were unregenerate then ye were in your natural condition then when ye were at the present unconverted and as yet not brought home to God What fruit had ye then Whatever has been said of sin it may be applied in this An unregenerate condition is an unfruitful condition a shameful condition a dead and mortal condition All the time that any man spends and lives only in that he does but lose his time and run further upon the score with God for a back-reckoning hereafter We are all by nature the children of wrath Ephes 2.3 What 's the improvement which is to be made of this point and observation But first for all those which are yet but in the state of nature to labour to bear it and to come out of it as soon as may be and not to content themselves with it Let us not think too well of nature and our condition from that as many persons are ready to do both for themselves and others For our selves if we have no better Principles in us than we brought with us at first into the world we are but in a sad an miserable condition although perhaps we should abound in some kind of outward and moral actions which might have some lustre and splendor upon them as the Heathem had What fruit had ye in those We may say it not only of those actions which are plain sins in their nature but in a sense also of those which for the matter of them are duties themselves yet not done in a right manner and from a right principle What fruit had ye then in those things whereof ye are now ashamed The sacrifice of the wicked says Solomon is an abomination to the Lord how much more when he brings it with a wicked mind Prov. 21.27 All the time that a man remains unregenerate he is unprofitable as to matter of duty as well as provoking as to matter of sin and let us take heed of being too well perswaded of the Heathem Philosophers rather make our own salvation than destruction This is a great
's the incorruptible seed as the Scripture calls it which hath this Vim plasticam in it Jam. 1.18 By the word of truth he begat us of his own will 1 Cor. 4.15 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 c. Now this it may be considered of us two manner of ways First simply as it lyes in it self Secondly Relatively in its connexion with that which went before According to the former consideration of it so it shews us what is especially required in Christians according to the latter so what especially in Ministers First To look upon it absolutely and simply as it lyes in it self Till Christ be formed in you And here again it does carry a double sense with it either first as it does imply an essential perfection or secondly as it does imply a gradual Take it as an essential perfection so Till Christ be formed in you that is till ye be true Christians supposing them as yet unconverted and in a state of nature Take it as a gradual perfection so Till Christ be formed in you that is till ye be eminent and compleat Christians supposing them new begun to be converted though as yet in a state of imperfection First Take it as a perfection essential Till christ be formed in you i.e. till ye be true Christians and really brought home to God By which expression we see wherein the work of true Conversion and Regeneration does indeed consist and that is in having the image of Christ stampt upon us and in his being part for part fashioned in us There 's tow things at once in it and both of them worthy our observation First It is not any forming which will serve the turn but the forming of Christ by laying an Emphasis upon the Person Secondly It is not Christ in any ways conferred upon us neither but Christ so far forth as he is form'd by laying an Emphasis upon the Conveyance First I say it is not any forming which will serve the turn but the forming of Christ this was that which the Apostle lookt at in them above any thing else and which was most of all to be lookt after by themselves There are other formings and fashionings sometimes which the world has an eye uoto it is called a conforming to the world Rom. 12.2 opposite to this transforming but such as do not make men more acceptable in the fight of God I 'le name some of them to you by way of illustration As first Bodily proportion the shape and lineaments of the outward man to have these formed in them this is a great matter with the world and that which many look upon as the greatest ornament and accomplishment to them Corporal beauty But this is such which though considered in it self be a good natural blessing yet it makes not any to be of the greater account with God himself where Christ is not formed the greatest beauty is no better than deformity and ugliness it self Secondly Natural Parts and Abilities of mind they are also much regarded by the world and go very far especially where the profession of Religion is joined with them they will carry a very great shew and appearance even of Grace it self although being very far distant and different from it But all these come short of the true mark It is not what wit any have but what goodness and spiritual favour The greatest Wits unsanctified do the greatest mischief And let mens judgments and natural understandings be never so ripe and pregnant in them yet if they be not moulded by the spirit of Christ and fashioned to him they will prove but very defective yea very destructive Thirdly Civil and Moral Accomplishments they are short here likewise and are here signified as insufficient whiles there 's mention made of the forming of christ There Galatians they were some of them very much for the Jewish Rites and Observations and did place great perfection in them thereby derogating and diminishing and detracting from the honour of the Gospel but Paul was not satisfied with them in this particular nor would not have them satisfied in them themselves he desires Christ and none but he might be formed in them The Reason hereof is this Because it is he alone in whom God is well pleased with us as having fully satisfied his Justice for us He hath made us accepted in his Beloved Ephes 1.6 So much therefore as we have of Christ in us so much amiableness and loveliness there is in us and so far forth is God delighted in us It is Christ not Adam it is Christ not Moses it is Christ not Plato or Aristotle or Seneca or any of those people Therefore let this be that which we all especially endeavour after to have as much of Christ as we can whatever we have else and to think that no perfections without him will be sufficient for us whether of wit or wealth or beauty or honour or any worldly accomplishment whatsoever Christ is much out of esteem in the world now in these days but there 's a day a coming which will advance him to us That 's one thing we may take notice of the Emphasis laid upon the Person it is nothing which will serve the turn but Christ The second is as laid upon the Conveyance It is not Christ under any Dispensation but as formed in us It is not Christ as he is barely known or preacht or profest or any such but as fashioned and formed This is that as I said wherein the true and proper nature of conversion and regeneration does consist in having the Image of Christ stampt upon us and himself part for part fashioned in us Look as in nature the child has part for part answerable to its Parents so in Grace has a Believer to Christ from whence he is said to be formed in him Of his fulness we all receive grace for grace Joh. 1.16 As we have born the image of the first Adam so we must bear also the image of the second 1 Cor. 15.49 Every natural man he has the former form'd in him and so must every spiritual man have the latter For this reason is the work of Regeneration set forth in those in whom it is by the expression of a man the new man and the inward man and the new creature and the like because that Grace it does convey it self quite throughout in every part so that as we are wholly defiled with sin so we are wholly also renewed by the spirit and as Adam has tainted us wholly so has Christ wholly repaired us To open this phrase a little more particularly and distinctly to us Of Christs being formed in us We may take notice of these things in it as pertinent unto it First Here 's the substantiality of Grace that it is a real and substantial thing in us it is not a meer fancy or notion
he walked 1 John 2.6 And how was that why according to the Spirit the Spirit of Holiness which was in him and acted him all his whole life If it be objected that David and Peter and other of the Servants of God have sometimes turned aside to these lusts First I answer that in the strict sense they did not fulfil them which is with delight and perseverance in them without repentance Secondly That so far forth as they did any way fulfil their lusts so far forth they did decline walking after the spirit but walk c. Again Yet further We may take these words not only simply and emphatically but if we will also exclusively walking in the spirit it does prevent and restrain the fulfilling of the lusts of the flesh and upon the point nothing else but that at least so effectually and powerfully as that does There 's nothing which doe so infallibly civilize men as Grace and true Religion and the Spirit of God and the Power of Godliness This is the best means of Mortification that is in the world there are other means which are also happily used now and then as good company and fear of punishment and avoiding of occasions and the like But there 's nothing like this the living in the exercise of Religion This it makes sure work and sets our lusts at the greatest distance from us that possibly may be the best remedy against sin is duty and the best help against lust is grace every sin of commission it has commonly a sin of omission going along with it or rather going before it as the ground and occasion of it whereupon it is laid If we were but more in doing what we should do we should be less in doing what we should not therefore walk in the spirit if ever ye desire to be kept from fulfilling of the lusts of the flesh And in the spirit again in the highest and sublimest notion of it the spirit not in the natural or moral Consideration of it only the spirit of that 's his reason or ingenuity and good nature and the like though that be not excluded neither but in the spirit especially and actually in the supernatural Consideration of it The spirit of a man that 's his grace and his spirit indued with a principle coming from above it is not parts that will keep men from lusts but gracious and holy affections it is not reason but reason sanctified which will here serve the turn abstract it from this and it is too weak and feeble a Principle for such a business as this we now speak of We shall find by certain observation that men of the highest reason have been sometimes of the strongest passion and none have been worse for their Morals than those which have been most eminent and admired for their Intellectuals This I add that we may rightly understand it what spirit and in what sense it is spoken of here in this place when we are required to walk in it that we may not fulfil the lusts of the flesh And so now I have done with the first General Part of the Text which I propounded in order to be considered and that is the Doctrine or matter it self which is here delivered and propounded unto us Walk c. The second which we find to be the first in the method of the Text is the Preface or Introduction to this Doctrine and that we have in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then I say This is as it were the dore in the Text and that which makes entrance into it This is such an Introduction as we oftentimes meet withal in Scripture and where we meet with it it is commonly with some special force and impression upon it Here in this present Text we may look upon it as carrying a fourfold Emphasis in it First As a word of Authority I say it that is I charge it upon you and require you to observe what I say I say it by special warrant and command mand from God himself and therefore know what I say it is not hoc dico ego non Dominus this I say and not the Lord as it was sometimes in another place 1 Cor. 7.12 But hoc dico ego quia dominus this I say because the Lord he has said it and I say it from him A Minister whiles he speaks from God he may speak boldly that which he speaks without difficulty or hesitation As Paul to Philemon I may be bold in Christ to enjoyn thee that which is convenient Philem. ver 8. When we speak purely from our selves according to the dictates of our own fancies or passions or the like here our speech may be well intercepted and hindred in us but we speak by direction from God here I say his Authority And especially may this confidence and boldness further be used when-as the things which we speak have some footing and foundation in the hearts of those whom we speak to It is great matter of confidence to a Preacher when he has the soul and conscience of the hearer bearing witness to that which he says and can say as the Apostle also does in another place concerning his Epistles We write no other things than what you read or acknowledge and I trust ye shall acknowledg even to the end in 2 Cor. 1.13 And again chap. 4.2 By the manifestation of the truth commending our selves to every mans conscience in the sight of God And again chap. 5. ver 11. We are manifest to God and I trust also are made manifest in your consciences Thus was St. Paul also here in the matter of this present Text and therefore says I say that is boldly as a word of Authority and Command And so 't is a word of Constancy I say it again and again and therefore confidently Prov. 21.28 He that heareth speaketh constantly that is he that is sure Secondly I say it is a word of experience I say it sensibly and I say it feelingly and I say it upon mine own knowledge as finding the power and efficacy of this Truth upon mine own heart from whence I may so much the more fully and freely commend it to you Thus did St. Paul say it here and thus should we also which are Ministers endeavour to say what we say upon such occasions and in such matters as these then indeed a Preacher speaks to purpose when he speaks thus When we deliver spiritual Truths out of raised and spiritual affections and more as the workings of our hearts than as the workings and inlargements of our brains it is not enough for men to speak out of Books from the spirit of other men or to speak out of themselves only out of the strength of parts and wit and invention and such kind of abilities to say what can be said of a Text in a way of logical deduction and as fetching one thing out of another by a kind of rational distillation but to spin
here also further seasonably observe That God will make use of our selves in our passage to Heaven Qui fecit te sine te non salvabit te sine te it is a known speech of S. Austins He that hath made thee without thy self yet will not without thy self have thee and make thee a-new God requires our own care and diligence and industry and circumspection in the use of good means in order to our own salvation though the efficacy and success of all be in the mean time resolv'd into himself This may therefore justly meet with the sluggishness and laziness of any in this particular who to this purpose cast off all care and regard from themselves as if it nothing concerned them And so much for the Caution in the General Proposition of it Look to your selves The second is the Argument or Matter which it is conversant about which is laid down two manner of ways First In the Negative That ye lose not c. And secondly In the Affirmative But that we receive a full reward We begin with the first The Negative That ye lose not c. some copies read it That we lose not c. We may understand it of either and if ye will of both which may accordingly be considered of by us First That ye lose not c. The Apostle John lays Caution against this as that which without better heed they were subject unto People have cause to look to it that they do not trustrate the labours of the Ministers by losing those Doctrines and Instructions which are tender'd unto them This is done divers ways each of which may accordingly for illustration be taken notice of by us First In regard of Memory that ye lose not the things which we have wrought that is that ye forget not those points which we have left with you This is one thing which is required of people to take care of in regard of their Teachers that they be not forgetful hearers and so be losers in that particular The Scripture still calls for this in sundry places thus Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time me should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run out as leaking vessels as the word properly signifies A Christian he should not be dolium pertusum a vessel boar'd thorow to let out at one ear what he lets in at another but he should be careful to keep what he receives and that first of all in his remembrance Thus 1 Cor. 15.1 Moreover brethren I declare unto you the Gospel c. by which also ye are saved if ye keep in memory c. Now to help us and promote us herein that we may do it the more effectually we may take these directions First That we may not lose things out of our memory it is good for us to have regard to them in the first hearing attention is a great help to remembrance those things which we do more earnestly hearken to they do more firmly stick by us and we do not so readily let them go a careless hearer makes a forgetful hearer therefore in the place before cited Heb. 2.1 it is said Let us give earnest heed c. When people come to the Word of God as if they cared not whether they came to it or no it does soon slip from them but when they once mind it as a matter of consequence here it sticks by them Secondly Meditation that is also a good conducement hereunto when we ruminate and chew the cud This it fastens it further When men shall come to the Word of God Preach'd and never think of it more after that they have heard it they must then needs easily forget it though they would afterwards call it to mind it is Meditation which helps memory and gives a strength and ability unto it Thirdly Conference and holy Communion This it does imprint them more Thou shalt talk of these things by the way c. Deut 6.7 Here one memory helps another and makes supplies for each others defects as the contrary it hinders when people after they have been at the Ordinances presently fall into their worldly discourses here one nail drives out another and the last the first Lastly Practise and conscientious improvement There 's no such way for us to remember any Doctrine as to draw it forth into exercise which is the truest memory of all A man may have a good memory for the notion not lose any considerable passage in the whole Sermon as to the points which are delivered in it and yet in the mean time make no use or improvement of what he heard Now therefore this must be taken in to the other as the Apostle James himself seems to do it Jam. 1.25 Where he sets a forgetful hearer and a doer of the word in opposition to one another He that does he shall not forget his practise it shall be an help unto his memory forasmuch as he has the Truths themselves wrought into him and by that means always by him As that man who has his meat only in his hand he may lose it and have it taken away from him but he that has eaten it and swallowed it down and digested it and has it turned into nourishment he is sure of it indeed That 's the first particular in which we are to take heed of losing viz. in regard of memory The second is in regard of Judgment The we are said to lose any Doctrine when we alter our opinion of it and so let it go from us when we are not constant in the Truth received but depart from it There are many which have good Principles at first put into them but then they change and remit them Now this is not good Take heed says St. John that ye lose not c. i. e. that we lose not thus This sense is confirmed by that which follows presently in the next verse Whosoever transgresseth and abideth not in the doctrine of Christ hath not God c. This is that which the Scripture still calls for a continuing in the faith Col. 1.33 and Eph. 4.14 Not tossed to and fro and carried about with every wind c. It is not safe for any to desert and forsake the acknowledged Truth as to decline in matter of Judgment Thirdly In regard of Affection Take heed ye lose not herein neither This is a losing as well as the other and that in a great measure likewise yea the chiefest of all People may sometimes hold fast in their memories remember all which hath been said unto them And so likewise in their Judgments not yield or diminish here and yet their affections be very much cool'd Now the Apostle had a regard to these also when he forewarns these Believers of losing that it might not be herein neither which all Christians besides should take care of that they keep the same good savour and
not to wholesome words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he is proud knowing nothing c. Where wholesome words and the words of our Lord Jesus Christ and the Doctrine which is according to godliness are made to be synonymous to each other and to signifie still one and the same According to the second sense of the phrase so here is the like Censure of all unsoundness and averseness whatsoever from Evangelical Truth more especially The Doctrine of Christ that is that Doctrine which treats of Christ in his nature and person and offices and such as these either of these have one and the same Character fastned upon them and sentence pronounced against them and that is that they have not God Our business at this time will lye chiefly inthe latter of these as I conceive more especially aim'd at and intended by the Apostle and that is the Censure of such persons as do trespass upon the Doctrine of Christ as it is taken specifically for the Doctrine of salvation by Christ And that first of all in the simple denial and rejection of it Whosoever transgresseth i. e. transgresseth this Doctrine and transgresses it so notoriously with a special Emphasis considerable in it as denying or opposing himself to it suchan one hath not God It is not every transgression at large which is here intended as excluding those from having God which are guilty of it for then we were all of us in a very sad and miserable condition there being none of us but have enough ofthis in us and more than we should Our transgressions are multiplied upon us as David speaks But we must take it in reference still to the matter in hand the Doctrine of Christ whosoever transgresses this that contradicts it as the Arabique reads it or that sets against it as the Ethiopick carries it such an one comes under this censure Whosoever either on the one hand think Christ to be needless and superfluous that he might well enough be spared or on the other hand thinks Christ to be imperfect and insufficient that there is not enough in him either of these transgresses the Doctrine of Christ In one word Whosoever they be that do lessen and diminish from Christ as the Mediatour and Saviour of the Church and as the Scripture propounds him to us to be received and entertained by us such as these they have not God He that is not a Christian he is an Atheist and he that isnot a Christian in the true notion and sense of Christianity he is no Christian at all and as the Gospel does exhibit it tous let his name and profession and appearance be what it will be Thus 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father not only because that the Father and the Son are one simple pure and indivisible essence but also because the Father doth not manifest himself to salvation but only by his Son as we shall see more anon Therefore further in Ephes 2.12 The Ephesians at what time they were without Christ at the same time they are said to be without God which two expressions are both joyn'd together there in that place Wherefore remember that ye being in time passed Gentiles c. That at that time ye were without Christ being aliens from the Common wealth of Israel and strungers from the Covenants of promise having no hope and without God in the world without Christ and without God they infer one the other And so now here in the Text He that transgresses the Doctrine of Christ he hath not God This may be said ofhim divers manner of ways First In point of Knowledg they have not the right notion and apprehension and understanding of God The Apostle Paul speaks of some in the Church of Corinth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not the knowledg of God 1 Cor. 15.34 And he speaks this to their shame the same may be said of those which receive not the Doctrine of Christ they have not the knowledg of God neither they are ignorant of God and if they be such as live in places and under means of knowledg it is so with them upon the same terms of sham and disgrace unto them In 1 Thes 4.5 It is made a description of the Heathen which were persons living without Christ The Gentiles that know not God And in 1 Cor. 1.21 it is said That the world by wisdom knew not God It is true indeed some kind of knowledg of God they had even by the light of nature and therefore we read in Rom. 1.19 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which may be known of God as manifest in them for God hath shewn it unto them they knew that there was a God but who this God was they did not know nor in the way of his most considerable and comfortable manifestations of himself There is no true knowledg of God indeed and such as will give satisfaction but as he is revealed in Christ who is the brightness of his glory and the express image of his person as we find him call'd Heb. 1.3 Therefore 2 Cor. 4.6 it is said That God who commandeth the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ In the face of Jesus Christ there we have the knowledg of the glory of God as who otherwise is a light whom none can approach unto therefore he is said to be the Image of the invisible God Col. 1.15 Why of the invisibel God not only as invisible to the eyes of the body which is true of every spirit but likewise to the eyes of the mind it self also out of Christ God without Christ is imperceptible and altogether undiscernable of us we cannot possibly each to any competent knowledg of him There 's no Knowledg of God without Christ nor there 's no Knowledg of God out of Christ no knowledg of God without Christ because it is he that declares him no knowledg of God out of Christ because it is he that resembles him and represents him and exhibits him to us First I say no knowledg of God without Christ because it is he that manifests him Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It i Christ only that gives the kowledg of God Therefore in Matth. 11.27 we find this expression That no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Secondly No knowledg of God neither out of Christ because it is he that represents him As we cannot look upon the Sun directly but in its reflexion so neither can we see God in His Majesty and as considered absolutely in himself but as his Glory shines
in their own nature but also the sweetness of the conveyance like pure and chrystal-water running through a channel of Gold or pipe of Silver to us So much for that And so much may be spoken of the first Branch of this Negative Proposition in the Censure of the simple neglect or refusal of the Doctrine of Christ Whosoever transgresseth The second is of unworthy recession in Apostacy or departure from it and abideth not in the Doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever deserts and forsakes the Truth of Christ which he hath formerly imbraced there is a censure also upon him It is much not to receive it and not to entertain it there where it is offer'd but to part with it and to cast it away this is very gross and hainous indeed and such as admits of no excuse such an one he has no portion in God at all Therefore it is that the Scripture still so much calls for this continuing and condemns the contrary Joh. 8.31 If ye continue in my word then are ye my disciples indeed c. So Col. 1.23 If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard c. And Joh. 15.7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be given you Still this abiding in Christ and in his Doctrine is that which is very much urg'd and prest upon us And so here in the Text He that abides not in the Doctrine of Christ hath not God This it may be further explain'd and extended to two Heads First As to matter of Faith and Judgment He that abide not in this Doctrine to believe it Secondly As to matter of Life and Conversation He that abides not in this Doctrine to practise it Here is a Censure upon both of these and the one follows upon the other First As to matter of Judgment Here 's a Censure upon declining in this for any that have formerly imbraced Christ and his Doctrine to depart from it thus it is a business of great danger to them and does exclude them from interest in God himself This is such a sense as agrees very well with the Context and the scope of this present Epistle which is to confirm the Elect Lady and her Children in the received Truth and to arm them against the attempts of Seducers which did indeavour or at least were ready to withdraw them from it For many deceivers are entred into the world c. ver 7. Now therefore says he Look to your selves that we lose not the things which we have wrought namely by your Apostacy and departure And he subjoyns a double Motive the one taken from the Apostle and the rest of the Ministers labouring for them that they might neither lose their labour nor yet their recompence but that they might receive a full reward And the other taken from the condition of those themselves that do thus decline and waver in the Faith and that is that they have not God which what it is we have already heard Therefore we may not think this to be a matter of indifferency to us how we stand in our judgments and opinions but be sure to be right here and to be stedfast in them We may not let go such a precious jewel as Truth is but hold it and preserve it all we can especially the Truths of Christ and such Doctrines as do immediately refer to his tender of himself to us God accounts of us not so much according to our first beginnings as our proceedings to this purpose We are then made partakers of Christ and so consequently of God if we hold the beginning of our faith stedfast to the end and only then as the Apostle himself concludes in Heb. 3.14 This should make us so much the more wary and watchful over our selves especially in such times and days wherein the pillars of Religion are shaken and the fundamentals of the Doctrine of Christ are very much destroy'd By how much the more they are so by others by so much the carefuller should we be our selves that they be not so in us we should endeavour to keep our judgments sound in such things as these are and to hold fast the profession of our faith without wavering as it is in Heb. 10.23 To be rooted and grounded in Christ and stablished in the faith as we have been taught abounding therein with thanksgiving as it is in Col. 2.7 But secondly As this may be extended to matter of judgment so likewise to matter of practice This is a further abiding in Christs Doctrine which all those that neglect to do they come also under the former Censure A man may in some sort abide in Christs Doctrine so as to give assent and credence to it and yet not abide in it so as to improve it and to live answerable to it Therefore this must be taken in likewise together with the other then do we indeed abide in it when it abides in us and has an influence and efficacy upon us when we are transform'd and chang'd and wrought into the power of it which if it be not so with us all the other will be but to little purpose nay indeed we cannot expect to have the other in us Men are no further sure of sound and orthodox Judgments than they have holy and gracious hearts and sanctified and reformed lives and conversations and they delivered into that form of doctrine which is delivered unto them as we find that Expression used by the Apostle Paul according to the Original Text Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then we abide in the Doctrine of Christ when we abide in such ways as are suitable and conformable to this Doctrine and do that which this Doctrine teacheth which is to live gracious and holy lives as the Apostle tells us Tit. 2.11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly and righteously and godly in this present world When therefore any shall cease to do this they forsake the Doctrine of Christ let their judgments be what they will be Whiles they profess they know God yet in works they deny him being abominable and disobedient and to every good work reprobate as it is said of the defiled and unbelieving in Tit. 1.15 And so now I have done with the first General Part of the Text which is the Negative Proposition Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God The second is laid down in the Affirmative which I shall upon the point but name unto you because it has much of the former in it in these words He that abideth in the Doctrine of Christ he hath both the Father and the Son The sum of all is this That he that hath not both hath neither and he
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
our faith without wavering for he is faithful that hath promised Heb. 10.23 Remember thy promise unto thy servant wherein thou hast caused me to hope says the Prophet David Psal 119.49 Where-ever we meet with a promise we have there ground of hope And what 's the reason of this namely because Christ is the faithful witness from whom all the promises of God do receive their establishment And therefore accordingly we should rest and rely hereupon and strengthen our faith from it Especially in cases of difficulty and obstruction which we do at any time meet with We should here make use of this property in Christ which is above all impediments whatsoever His faithfulness and his truth should be our shield and buckler as the Psalmist makes it Psal 91.4 This will hold when nothing else will and we shall not need to call it in question as St. Paul speaking of himself 2 Tim. 1.12 I am not ashamed for I know whom I have trusted c. That is to say such a person as will make god whatsoever he hath promised And so secondly As for promises so for threatnings he is the faithful witness here likewise and so we should look upon him There are many who are perhaps now and then willing to believe God in point of promises because they are comfortable things and such as they desire Et facile credimus quod volumus We believe that easily which we would have to be so But in point of threatning here they withdraw they think that God will not be so severe a punisher and revenger of sin as he hath threatned yes but he will be this also as well as the other Christ is a faithful witness in both and so at last he will prove Thus Joshua speaks to the Israelites in Josh 23.14 15. Ye know says he in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you not one thing hath failed Therefore it shall come to pass that as all good things are come unto you which the Lord your God hath promised you so shall the Lord bring upon you all evil things c. Namely because there is the same Ground and Foundation of both which is his Truth and Faithfulness A second Use of this point may be to acquaint us with the blessed estate and condition of the Servants of God Those that are true Members of Christ they are happy persons because he is a faithful witness We judg of men commonly in the world according to their interests and relations and the persons that they have to deal withal Take men that have but little by them as to present injoyment and possession yet if they have the bonds and ingagements of such as are able and faithful we think them rich upon that account Why this now is the case and condition of true Christians Whatever they have at present here below they have much in reversion and expectation and that because they have an interest in Christ who will be sure not to fail them Therefore by the way it should teach us especially to look to this for our particulars There is nothing excellent in Christ which we are any thing better for any further than we are Members of him and such persons as belong unto him And so as to his faithfulness amongst the rest it is that which will do us no good without this but rather the contrary Take men that are as yet out of Christ in a carnal and unregenerate condition and Christ will be so far from being a faithful witness for them as that he will rather be a swift witness against them as he sometimes threatens to be in Mal. 3.5 But those that will have benefit by his faithfulness they must have first interest in his person Thirdly Seeing Christ is a faithful witness it should teach us also conformity to Christ in this particular that we may herein be like unto him whether Ministers or other Christians For Ministers especially forasmuch as we are witnesses by our places we should be faithful in the discharge of them as our Lord and Master was before us It is recorded in commendation of Moses that he was faithful in all his house as a servant Heb 3.5 and so should we be likewise It is the charge which the Apostle Paul gives to Timothy to this purpose 2 Tim. 2.2 The things that thou hast heard of me among many witnesses the same commit thou to faithful men who may be able to teach others also We should be faithful in the matter of our Doctrine in the impartiality of it in the manner of it in the ends of it and in every thing about it And so for other Christians likewise in their places and according to their conditions to be faithful witnesses likewise They should be ready upon all occasions to justifie the Truths of Religion and to bear witness unto them especially by a life and conversation suitable to them and savouring of them This is to conform to Christ himself in this property which is here fastned upon him And so I have done with the first General Part of the Text which is the description of Christ taken from his Prophetical Office in those words Who is the faithful witness The second is taken from his Priestly in these And the first-begotten of the dead The Principal Actions of Christ's Priesthood consist in two Particulars The one is in dying for us and the other in rising again from the dead and making intercession for us and both of them are couch'd in this passage which we have here before us There are three distinct Points which are here observable of us though the last most to be insisted on as most agreeable to the scope of the place First That Christ was once dead Secondly That he rose again from the dead Thirdly That he was the first-begotten of the dead First Christ was once dead This is one thing which is here imply'd Thus 1 Cor. 15.3 I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures And so Rom. 5.6 When we were without strength in due time Christ died for the ungodly The Death of Christ is a special Article of our Christian Faith This was requisite in sundry regards First That thereby he might make satisfaction to God's Justice for our offences Heb. 9.22 Without shedding of blood there is no remission Christ by dying does ratifie that Covenant which God hath made with us to this purpose Heb. 9.15 For this cause is he the Mediator of the new Testament that by means of death for the redemption of transgressions they which were called might receive the promise of the eternal inheritance c. Again That he might destroy him that had the power of death that is the Devil and deliver them who through fear of death
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
they are but rather of higher and greater rank and quality no but it is far otherwise This word Whosoever in the Text as it is exprest as I have shewn in the indefinite it 's a pair of Compasses which takes in all of what rank or condition soever We see here of a truth how that God is no respecter of persons as the Apostle Peter declares to us But in every Nation and so in every condition he that cometh to him is accepted of him high and low great and small rich and poor one as well as another Whosoever will Secondly There are some others that are apt to object their sinfulness that being such and such great sinners there 's no mercy belonging to them Now these are also taken off by the Text in the word freely on Gods part added to willingness on theirs Whosoever is willing to come to Christ upon those terms as he is invited to come that is in good earnest to leave his sins and abominations and wicked courses and now to lead a new life for time to come his former sinfulness shall not be able to prejudice him for Salvation it is not tendered upon the terms of merit but of free Grace This water of life it is bestowed upon every one freely Therefore let none straiten the Grace of God where himself has enlarged it but understand aright the full sense and drift of the Gospel and the Incitations of it If any man has a mind still to keep his sins and to allow himself in them he shall have no mercy be they never so small Again if any man have a mind to leave his sins and to forsake them and to depart from them he shall not be excluded from mercy be they never so great It is not the greatness or smallness of the sins which is considerable in this particular but the reality of affection and disposition of soul towards them either to the keeping or leaving of them Whosoever confesseth and forsaketh his sin shall find mercy So much for that and so also of the whole Text Let him that heareth say come and let him that 's athirst come and whosoever will let him take the water of life freely SERMON L. Hebr. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip It falls out in the case of the Soul as it does sometimes in the condition of the Body that as there are some meats which have need to be given for the satisfying of hunger so likewise there are others which have need to be given for the furtherance of conviction for the provoking of the appetite to them and for the helping of the stomach to retain them and to digest them after that they are received There is need of Sermons not only in a way of Instruction and Information in case of ignorance but likewise as well of strengthning and confirmation in case of knowledg that we may make the better improvement of what already hath been heard by us And this is that which we have offered unto us occasionally from this Text now before us Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip IN the Text it self we have two General Parts considerable of us First The positive Admonition or Instruction it self Secondly The inforcement of the Practise or Observation of it The Admonition it self that we have in those words We ought to give the more earnest heed to the things which we have heard The inforcement or argument which is used for the Obseration of it is two-fold the one is antecedent in the word of Connexion Therefore and the other is consequent in the close and conclusion of the verse taken from the danger which otherwise we are subject unto Lest at any time we should let them slip We begin with the first General viz. The Admonition or Instruction it self We ought to give the more earnest heed to the things Wherein again two particulars more First The thing it self simply required and that is attention to the word Preached We ought to give heed c. Secondly The Comparative illustration or inlargement of it We ought to give heed more abundantly or more earnest heed First I say here 's the Duty it self in its simple Proposition attention to the word Preached and heard We ought to give heed c. This is that which every Christian owes to such Dispensations as these are Whiles the Lord does afford us his Ministry and the Preaching of his Word and Gospel amongst us we ought to attend and give good heed hereunto For the opening of this a little unto us there 's a threefold Attention which is required of us to this purpose First Before we hear Secondly In hearing Thirdly After we have heard Before we hear to bring us to it In hearing to order us at it After hearing to make us partakers of the benefits and comforts and priviledges which are conveyed by it First I say Before we hear we are to give heed that is to attend upon it forasmuch as God does offer and hold forth his Gospel unto us in the Preaching and Ministry of it it concerns us to attend hereupon with all diligence that is to take all good advantages and opportunities which are afforded unto us of hearing such things as these are It is the voice and conclusion of wisdom Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors We ought to take care that we hear to attend upon that 's the first attention Secondly When or whiles we hear to attend unto that 's another It is not enough for us to present our Bodies in these services no but we must our minds likewise we must not only hear a noise or sound in general but we must also mark what we hear in particular as Lydia it is commended in her Act. 16.14 Whose heart the Lord opened that she attended unto the things which were spoken by Paul She observed what came from him so should we do likewise when we are imployed in such performances as these are which we are now about we should mind what we are a doing and take heed of all extravagancy and aberration of spirit whatsoever Thirdly After hearing that 's another attention also requisite and to speak truly that which is more especially here intended in this place We ought to give earnest heed to the things which we have heard that is not to satisfie our selves in this that we have heard them but to take care of them afterwards that we keep and retain them we are to apply our minds unto them as the Original word here signifies and imports in the proper notion of it The things which we have heard What were they that is the blessed Truths of salvation the pardon of sin and the free merey
they might magnifie Gods Grace and Goodness and Bounty in the amendment and recovery of them as it is noted of Mary Magdalen afore-mentioned that Because her many sins were forgiven her she loved much These words here in the Text Let him return unto the Lord and he will have mercy they are still to be taken in an Exclusive Sense He will so have mercy upon him if he return as he will not have mercy upon him if he doth not Whosoever he be that goes on in sin without Repentance let God be as merciful as he may be yet such a person will not be the better for it whilst he so remains but rather the worse He that despises the Riches of God's Goodness and Patience and Long-suffering he does but treasure up unto himself Wrath against the day of Wrath and the Revelation of the Righteous Judgment of God Rev. 8.24 Let us therefore lay all these things now together and take them in the right Sense and Construction and make a right Improvement of them neither giving our selves liberty in sin nor yet doubting or Despairing of Mercy The one being a Trespass upon God's Justice and the other upon his Goodness and both together upon his Truth Which hints the contrary to us in this Text which we have now handled and dispatched Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon SERMON XXXIX Isa 30.21 And thine ears shall hear a word behind thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left God never makes account he does good enough to his People till he does them good in their Souls and in their inward man in reference to their Eternal Salvation and their Estate in a better Life Spiritual Blessings being the chiefest Blessings of all And such as in the injoyment of them do serve to recompense and to make amends to them for any other wants or exigences what soever which are upon them And this does the Prophet Esay here signifie to these present People whom he had to deal withall where he tells them that though God did exercise them in other respects feed them with the bread of adversity and drench them in the water of Affliction yet he did graciously provide for them as to the Spiritual and Evangelical Dispensations which in a large and plentifull manner should be imparted and communicated to them upon all occasions Forasmuch as their ears should hear a word behind them saying This is the way walk in it when they turned either to the right hand or to the left This is the Coherence of the Words with those which went before IN the Text it self we have three General Parts Considerable of us First The Monitor Secondly The Admonition it self And Thirdly The Occasion The Monitor in these words Thine ears shall hear a Word c. The Admonition it self This is the way walk ye in it The Occasion When ye turn to the right hand c. We begin in order with the First viz. The Monitor Thine ears shall hear a word behind thee This it may be taken by us two manner of ways Either in the proper sense or the Metaphorical The proper sense that relates to the word which is without us The word of the Ministery The Metaphorical sense that relates to the word which is within us the Dictates of the Spirit Now either of these may be very well understood here in this place when as the Lord signifies to his people that their ears shall hear a word behind them It is either a Promise to them of the Continuance of Ministerial Opportunities or else it is a promise to them of the Continuance of Spiritual Suggestions First We may take it in the first sense as it relates to the Opportunities of the Ministery which God promises here to this People to continue still unto them Thine ears shall hear a word behind thee that is the Ministerial Word And thus it sutes with the words which went before in the precedent verse the latter clause of it Thy Teachers shall not be removed into a corner any more but thine eyes shall see thy teachers Now it follows And thine ears shall hear a word behind thee Here 's an Accommodation of both senses as to this particular The Eye and the Ear. The Eye in reference to the Person and the Ear in reference to the Duty In reference to the Person First Thine Eyes shall see thy Teachers this was a great mercy and so to be accounted although it is not always so The World does not usually so esteem it whatever it be in it self care not much sometimes whethey see their Teachers or no or their Teachers them But yet it is not so simply in it self a very great mercy It is a favour when God does vouchsafe Teachers to us and when he vouchsafes us likewise an opportunity of beholding them when they are not removed into a corner but our eyes may look upon them But Secondly That 's not all there 's somewhat more in it besides all this Not only the advantage of the eye but the advantage of the Ear And thine Ears shall hear a word behind thee c. It is not only to see but to hear them It is not only to see that we have Teachers and to hear them but when we list or not at all But to see and to hear them to It is a mercy to see them it is a Duty to hear them Yea it is a Duty and a Mercy both where we are sensible and capable of it and therefore does the spirit of God here join them both together to make it the more full and compleat Thine Eyes shall see thy Teachers in the former Verse And thine Ears shall hear a word behind thee saying Here in this Now this latter is that which we are to speak to with Gods Assistance at this present time viz. The hearing of the Ear. That God will vouchsafe to this People this Opportunity of being made partakers of his Word and Heavenly Doctrine This is that which he here promises to them as a part of that blessing which he has reserved in store for them He had in the 18th of this Chapter signified that he would wait that he might be gracious and that he would be exalted that he might have mercy upon them This was a promise of Mercy in General But now in the Verses following he does bring it down to the particulars and to this amongst the rest o injoying the Ministery of the Word Now there two things at once which are involv'd and imply'd in this Expression First Here 's the opportunity it self A word behind thee Secondly Here 's the imbracing or closing with this Opportunity Thine ears shall hear it First Isay Here 's the Opportunity itself A word behind
for our own use and improvement And first let us here take notice of the corrupt nature which is in man to be abased and humbled for it The world in the wisdom of God by wisdom knew not God what a perverse world was this now in the mean time that made no better use of those helps which were afforded unto it for its furtherance in knowledg Here were two special helps which though in some respects we have disparaged and diminished from them yet in other respects do remain intire and they are the wisdom of God on the one part and the wisdom of man on the other The wisdom of God in the Creatures for the Book and opportunity of teaching and the wisdom of man in the mind for the skill and opportunity of learning Both of these taken together they leave the world without excuse There are two special cases wherein we pity rather than blame such persons as are destitute of learning The one is when they want Books and the other is when they want parts those which have no very excellent pregnancy of parts or quickness of wit in themselves yet may know with the help of a good Library they make a shift to get some competent knowledg Again those which have no great store of Books yet if they have quick and nimble parts they are able to beat things out of themselves if they will set themselves to it and they carry as it were a Library about them in that respect But now where both these meet together surely here 's a very great advantage and opportunity indeed and it 's a sign of very great laziness and negligence to be a dunce here Why this is now the case with the world for the knowledg of God Here 's Books enough the Library of the Creature which is here called the wisdom of God And here 's parts enough even the wisdom of the world and yet the world for all this it knows not God What a stark and staring shame is this and how much to be abhorred But here we see the corruption of our nature which we have hence cause to abhor and bewail And that may be the first Application Secondly Seeing the world by wisdom knew not God let us then labour to find somewhat more in us than worldly wisdom let us not rest our selves in tha kind of knowledg which we may have and still be ignorant of God but labour and endeavour with our selves to reach to an higher pitch and perfection than consists barely in these inferior speculations what is it for us to have skill in every thing else if we have not skill in Religion an saving of our own souls What is it for us to make good others evidences for earth if we cannot make good our own evidences for Heaven I beseech ye let us seriously think of such matters a these are Humane wisdom and Divine they are not inconsistent as I have shewn in the nature of the things themselves but yet they are many times inconsistent in the subject in which they severally are and do not always meet together in one and the same person and that is because they are excellencies of a different nature As ye know in Professions which are independant upon each other there may be skill in the one where there is not skill in the other so also here Thirdly Let those who know God and have this worldly wisdom see what cause they have to bless God and to acknowledg his goodness to them those which are at once both men of parts and men of grace and piety also let them here knovv hovv they came by each and especially by the latte of them to vvit the knovvledg of God in Christ Flesh and blood has not taught it them It vvas not their vvit which made them that vvhich they are but the free grace and goodness of God unto them vvhich carried them into an higher strain of spirit And again for those who desire this wisdom let them learn hence to vail and cover the other and lay it down in order to the other where it makes any opposition and resistance yea where they have formerly too much stood upon it shew their remorse and repentance for this folly by another course as those in the Acts which were converted they renounced their curious arts witchcraft and sorcery and the like and brought their books and burnt them before all men Act. 19.19 Yet to conclude let me add one thing more and that 's this That though humane wit does not give Grace of it self yet it does sometimes forward the means of Grace and accordingly is to be improved by us As the Star occasionally led the wise men to Christ Mat. 2. Again though Parts make us not good at first yet when we are good they are good helps to make us better and more useful in the exercise of piety and so likewise are we conscionably to use them And thus now I have done with the first General Part in this Verse viz. The worlds neglect and miss-improvement of the opportunities of knowledg in these words The world by wisdom knew not God Now the second is the supply of this defect by a new kind of dispensation to them After that c. it pleased God by the foolishness of preaching c. But of this God willing we shall speak in the next Sermon SERMON XXVII 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe There 's no greater hinderance and impediment to the receiving and entertaining of Christ and of the Gospel which is the Doctrine of Christ than a too high and over-weening conceit and opinion of mens own wisdom Those which have more Wit than Grace and especially if they be proud of that Wit they are commonly too wise to be instructed and so consequently too wise to be saved Therefore the Apostle Paul that he might deal more effectually with the Corinthians which had high thoughts in this particular and might bring them into a temper sit for the receiving of Evangelical Truths he does labour in the first place to qualifie these conceits in them to lay them low in themselves and the apprehensions of their own carnal excellencies and to discover unto them the power and efficacy of the means of Salvation which they were otherwise apt to contemn pulling down strong holds casting down imaginations and every high thing that exalts it self against the knowledg of God and bringing into captivity every thought unto the obedience of Christ as it is in 2 Cor. 10.4 5. This is his special work in a great part of this Epistle and the next And in particular in this parcel of it which I have now again at this time read unto you in ver 21. of this Chapter and so forward He nullifies the wisdom of the world on the one side and he advances the wisdom of God on the other which he opposes thereunto OUR business this day is in
not only a pinching upon their judgments so as to believe a thing improbable but likewise a pinching upon their affections to resign and give up themselves to such a Saviour as this was Thirdly It was foolishness to them in regard of the power and efficacy of this Mystery And that work which by way of Analogy was required of them in answer hereunto which was to crucifie their own lusts and affections as this Doctrine does indeed teach us to do Thus in all these respects was Christ crucified foolishness to the Greeks The use of this Point to our selves comes to this First as it shews us what a dangerous and perillous thing it is to have Wit without Grace it is but as we use to call it Armata iniquitas it is but wickedness set up in arms And it makes men but so much the more to contemn Religion and the means of Salvation As the greatest Clerks are not always the wisest men so the wisest men are not always the best Christians and as many which are famous for learning yet they are not always famous for Prudence and Discretion and Practical Wisdom but do many times exceedingly fail and miscarry here so many which are famous for Wisdom and Prudence in a way of the world yet are not always wise to Salvation as I have formerly shewn unto you These Greeks as wise as they were in worldly matters yet they were not so in the things of God but rather the contrary Nay further they were here by this means occasionally set further off from it Christ crucified is foolishness to them and their wit makes them to despise that means which should save their souls Well let us therefore for our parts take heed of being any way guilty in this respect and let me again renew that counsel which I have before founded upon this Scripture to pray to God to sanctifie our Reason and Understanding and Parts unto us There are many sad Wits in the World which if they can break a jest upon Scripture if they can cavil at the Truths of God if they can deride and scoff at the Ministry and Preaching of the Word they think themselves safe But how much better were it not to have been born than to die in such a temper as this is how much better a great deal were it to have been born an Idiot or natural fool than to have wit and parts and learning and wisdom upon those terms and conditions so as to count the Gospel it self foolishness Secondly Let us hence also learn to admire the Wisdom and Power of God who by that means which the world accunts foolishness is pleased to compass the Salvation of the World And thus now I have done with the entertainment of the Gospel in the first sense as a Doctrine of offence and that in two Particulars Vnto the Jews a stumbling-block and unto the Greeks foolishness Now it follows as a Doctrine of success in as many more in Vers 24. But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God But of this God willing in the next Sermon SERMON XXXI 1 Cor. 1.24 But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God It is the Duty of every Minister and Preacher of the Word of God not only to study his Sermon but likewise to study his Auditory and not only to regard the Doctrine and Matter which is delivered by himself but likewise the success of his Doctrine and the efficacy or miscarriage of it in the hearts of his Hearers that so he may accordingly know the better how to dispose his pains and labour for time to come and supply those things which are defective And this is that which we may here observe and take notice of in the Apostle Paul he does not content himself with this to Preach Christ crucified and so to pitch upon sound Doctrine and Instruction But he observes the effect of this Doctrine and the various entertainment of his Preaching by those persons which it was tendred unto Whereof this is the result and the account that to some it is a Doctrine of offence and reprobation to others of success and acceptance The former of these we have already dispatcht in the 23 verse of this Chapter we come now with Gods assistance to the latter in the 24 verse here before us But unto them which are called both Jews and Greeks c. IN this Verse we have declared unto us the Entertainment of the Doctrine of Christ crucified as a Doctrine of success and such as took effect upon the hearts of those to whom it was brought But unto them which are called c. where again as in the former we shall observe somewhat in General and thence proceed to the particular Points which lye here before us for the general therefore first this That God will have always some or other in the world which shall imbrace and bear witness to his Truth Thus here in the Text the Preaching of Christ crucified to the Jews that is to a great many amongst them it was no better than a stumbling-block and to the Gentiles that is to a great number of them it was no better than foolishness But to those which were called that is to a certain remnant in either it was the power and wisdom of God himself There were some which still gave entertainment unto it Some Criticks have been of opinion as if the Apostle here in this place did allude to a Paronomasia in the Hebrew Language and that as thus The Cross to the Jews is Micshal which signifies a stumbling-block and to the Greeks is Micsal which signifies foolishness But to the Called and Believers amongst both it is Sekel which signifies Vnderstanding I do not insist much upon the urging of this notion but come rather to the thing it self Where I say we may observe thus much That God will always so ordain it in his Providence that some or other shall entertain his Word and Gospel where it is dispensed and preached unto them Thus we shall find it to have been where-ever the Apostles themselves came there was a certain number which imbraced their Ministry and gave heed and regard to the Doctrine which was delivered by them This God will have to be upon divers Considerations First For the accomplishment of the number of his own Elect Gods Providence is subservient to his Decree and that which he does in the world it is very sutable to his eternal purpose concerning the final condition of mens persons in the world to come Now because that where God sends his Word he has usually some or other to be converted and brought home to himself therefore as sutable hereunto does he work their hearts to the receiving of the Word which is the means for the effecting this conversion As many as were ordained to eternal life believed Act. 13.15 Secondly God
will also have it for the honour of his own Truth and the Doctrine it self which is delivered If the Gospel should be Preached to a people and none give any entertainment this would reflect upon the Gospel it self which from hence would be disparaged by it But now that God may have the Gospel and have it known to be that which it is therefore some shall receive and imbrace it Thirdly For the Encouragement of the labours of his own Servants and Ministers which are imployed in Preaching the Gospel If Paul and the rest of the Apostles which Preached Christ crucified to the world should have had no entertainment in the world of that which they Preached this would have proved a very great disheartning and discouragement to them now therefore in respect to this does God in Providence give them some success though their Doctrine was a stumbling-block to some and though it was foolishness to others yet to the rest it was Gods power and wisdom This Observation should accordingly be improved by those which are Ministers to quicken them in their work and to carry them on in those places wherein God sets them without discouragement forasmuch as there where God calls them he will more or less be assistant to them and concur with them so far forth as is requisite to the blessing of their labours with success This is that which God has promised by his Prophet Isa 55.10 As the rain cometh down and the snow from heaven so shall my word that goeth out of my mouth not return unto me vain c. And therefore let us not be discouraged Rom. 11.4 And that 's one Observation Secondly Observe this that a Minister for the success of his Doctrine is especially to consider how it takes with those which are most Godly and Religious thus does the Apostle Paul here he does not so much trouble himself to think how it was accepted of others those Jews and Greeks which at present were unconverted a stumbling and foolishness to them but how it was to them which were called this was that which most of all stuck by him and wherein he most comforted himself above all the rest Thus again Gal. 2.2 he considered how his Gospel took with them which were of reputation and of reputation not so much for the world as in reference to Religion And so therefore in vers 9. he reckoned this as an encouragement to him that James Cephas and John who were pillars own'd and acknowledged him The ground hereof is this First because such as these they have best skill and judgment in the work every one studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers and to those which have some knowledg of the work than to those which are ignorant of it Now thus it is with those which are godly and Religious and effectually called they have best skill in that which is spoken of and delivered in Preaching Others may somewhat judg of other things but these can best judg of the Truths and Doctrines which are propounded unto them and so their judgment is most to be regarded such as these they come to a Sermon with those affections which it becomes them to do which many others do not Take now a natural man and he can tell you of some other matters it may be some pleasing story or witty sentence or passage of Rhetorick and the like but now come to the marrow of the business and those things which touch the conscience and serve to frame and establish the heart here he is oftentimes much to seek and is able to say little to the purpose But now a man which has the work of Grace in his heart he has a gracious savour and relish of Divine Truths fastened upon his spirit from whence he is able the better to judg of the Proposal and delivery of them The spiritual man judges all things Secondly Such as these they come to the Word freest from prejudice and carnal affection Take a Godly and Religious man and he comes to the hearing of the Word of God with an humble and obedient disposition as one that is ready to submit to the efficacy and power of the Ordinance in every particular whereas another he comes to it with his exceptions and reservations so far forth as it complies with his humour and does not stir him in his bosom-lusts and does not trouble him and take him off from his corruptions so far forth he likes it pretty well but now let it come neer him in these and here he kicks and rebels against it and cannot endure it A Drunkard will never like that Preacher that presses sobriety nor an Adulterer him that Preaches for chastity Thirdly Those which are Godly and Religious and effectually called are most to be regarded for their entertainment of the work because they are most intended in the work it self It is for their sakes chiefly and especially that God sends his Ministers amongst them as to bring home those which are straying so to confirm and strengthen those which are yet at home and already in the fold Now those whom God himself does most look at they should be looked at chiefly by us This condemns the contrary disposition and practise of many in this particular who more consider how their Doctrine takes and is accepted of those which are great and wise and mighty in the world than how it takes with those which are good and pious and experienced in Religion not but that it is possible for those which are the one to be the other too I do not deny that there are divers which are both great and good too wise in matters of the world and wise also to God But this is that which I stand upon that we should not so much in this present business in hand look at the one as the other And it is that which should principally affect us when our words are acceptable to those which are good Thus St. Paul We preach Christ crucified to the Jews indeed a stumbling-block and to the Greeks indeed foolishness But unto them which are called that is to the godly Christ the power of God c. And so much for the Points Preparatory and in General We come now to the words more closely in themselves But unto them which are called c. where we have these two Parts chiefly considerable First the success of the Gospel considered simply in it self Christ the power of God c. Secondly the Parties to whom it is thus laid down two manner of ways First in their Personal Qualification To them which are called Secondly in their National qualification Both Jews and Greeks To these it is thus effectual and successful We begin first of all with the Parties and that first of all in their Personal Qualifications To them which are called By called here we are to understand as I have in part intimated already those which are
long to see you that I may impart unto you some spiritual gifts So 1 Thes 2.8 He does desire their spiritual improvement above any thing else in the world and is unsatisfied till it be in some measure effected and brought to pass As those which are big with any error and new fancy or conceit so those which are big with truth Act. 4.20 We cannot but speak c. So Elihu in Job 32.18 19 20. Thirdly Which is also pertinent hereunto there 's asso fear of misearriage this is that which accompanies travelling not only for the mother but for the child lest that should prove imperfect or abortive or have some mischief happen unto it So was Paul for these Galatians he was fearful and jealous over them as he tells them in the next verse to the Text verse 20 of this Chapter So 2 Cor. 11.2 So 2 Cor. 12.20 I fear lest when I come c. I shall not find you such as I would I stand in doubt of you or I am perplexed for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the temper of a faithful Past or to be in an holymanner anxious and â—â—llicitous for the spiritual welfare of those which belong unte him lest they should miscarry under his Ministry and prove as the untimely birth of a woman and so his labour should be in vain amongst them This St. Paul was especially careful of both here and elsewhere And the like affections are to be pursued also by all others which are in the same state and condition with him to have the like mind and disposition in us It is more of worth than many other excellencies and qualifications besides But so much for that viz. the simple Proposition I travel in birth The next is the Additional Reiteration Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an enlargement of the former and which puts a greater emphasis upon it A woman when she has travelled once she would be loth to travel again of one and the same child but Saint Paul did thus of the Galatians in a spiritual sense he travelled of them in birth again This is meant in regard of their Apostacy and declining from the truth which they were now guilty of as he had shewn all along in this Epestle He had taken pains to bring them to the Faith and to convert them whether from Paganism or Judaism and they now returning to their former ways from whence they were drawn put him to a second piece of pains and labour with them Even as much if not a great deal more than he had already sustained for their sakes From whence we may observe thus much That imperfect and uncertain Christians they put their Ministers to twice as much pains and travel as they need to do for them of whom I travel in birth again St. Paul when he had thought he had done with these Galatians and sufficiently setled them in the Truth yet he was now fain to come over with them again and settle them further Monica the mother of Austin she said she travelled twice with her children and that the last was worse than the first Her meaning was this that the fears which she had in her self in reference to the miscarriage of their souls were more than the pains which she endured in reference to their being born into the world But St. Paul said he travelled here twice with these Galatians in a spiritual signification as being troubled now to reduce them as before he had been troubled to convert them and bring them on to the Faith The consideration of this Point should make us to give more earnest heed to the things which are spoken as the Scripture advises Heb. 2.1 We should be the more grounded and confirmed in Religion even upon this account that so as we may prevent a great deal of evil which may otherwise happen to our selves so also pains which may otherwise fall upon our teachers and instructors in this behalf which we should be tender and regardful of that we do not put them to more trouble than is necessary for us careless hearers make their preachers to travel again and these after-throws are many times worse than the former We may moreover in this passage take notice of the Apostles constancy and assiduity in his Ministry that he was not presently put out of heart from the declinings of these Galatians so as to remit all kind of labour and pains towards them but he applies himself to them again for their edification This is another thing which is also desirable and commendable in us which are Ministers as to the discharge of our Ministerial employment to set to it again and again and if we prevail not at one time to see what we can do at another Precept must be upon precept and line upon line and one instruction in the neck of a former There are some who if they perceive not their Doctrines to take presently are ready hereupon to give over and to try no more because this Travelling hath some pain in it therefore they will not come to it again But St. Paul was otherwise affected and gives them another pattern and example in this present Scripture before us of whom I travel in birth again There are the seasons and opportunities in the Ministry as well as in any thing else which are to be observed by us so that what is not acceptable now hereafter may be very effectual therefore it should not be grievous to us to mention the same things again as there 's occasion for it That service or doctrine or admonition which at one time seems flat and to have no great matter in it at another time may have its full force upon those minds to which it is presented And so you have also the second General in the Text which is the Apostles condition in which he stood c. Of whom I travel c. The third and last is the Extent Vntil Christ be formed in you This expression seems to be a little preposterous for formation it is not after travel but before it therefore we must take it according to discovery though the formation it self be before travel yet the discovery of it is afterwards we know not of what form or fashion any child is till it be brought forth This then is the Apostles meaning I am not satisfied in the pains I have taken about you till I see some good effect of it in your conversion As a woman if she brings not forth a perfect child she is not satisfied in her travel even so the Apostle here spiritually Nothing seems to be done where there is any thing lest undone is a maxim in the Civil Law Whosoever is not a true Christian he is a monster as to these spiritual Parturitions as a woman if she bring not forth a manchild it is nothing though it were another creature in perfection Till Christ be formed in you It is Partus in specie the word that