One Hundred Select Sermons
Thirdly, Take in another, from the coming and proceeding of it: A sudden death, and not an expected. This is another aggravation of Temporal Death, which the Apostle seems here to allude to in his danger in Asia: It was such as he did not look for, and in that regard it was great; indeed, to speak properly, Death is not altogether sudden to the Children of God, because they are still more or less in the expectation of it, and in some sort prepared for it; but yet comparatively some is suddener than other, and that which is so has the aggravation of a great death in it. We find David cry in Psal. 39. ult. Oh spare me a little before I go hence, &c. that I may recover myself. A Christian, though he be able to give some good account of himself, whensoever God shall call him, as desiring always to live in such a constant frame and temper of spirit, as from whence he may be fit to leave the world; yet he desires to have some time to make his accounts up, and to have them in a more perfect readiness than at all times else he has; in which regard it is lawful for him, with a submission to the good will of God, to desire to be kept and preserved from a sudden stroke; that so he may the better be able to reflect and recollect himself, to consider what he is, and what he has been, and what he has done, and whither he is going, &c. which in these sudden surprises he is not so well able to do.
Fourthly, From the time and season of it, when it is an hastened death, not a mature one, in Eccles. 7.17. it is there the counsel and advice of the Preacher, Be not overmuch wicked, neither be thou foolish: why shouldst thou die before thy time? And Psal. 55.23. It is said of bloody and deceitful men, that they shall not live out half their days: For men to die before their time, and not to live out half their days, it is reckoned in the Catalogue, and account of great Deaths. Now death may be said to be untimely in a twofold Consideration: Either, First of all in a way of Nature. Or else, secondly, in a way of Providence. First, In a way of Nature. When one dies in infancy or youth, or such time as he is not come to full age; and it is a mercy to escape this: God gives us great occasion of thankfulness, when he sets us to run out our time here in the world, when he cracks not the hour-glass before all the sand be spent; or when the glass is but newly turned up, as sometimes he does: This is an untimely death in a way of Nature.
Secondly, There's an untimely Death also in a way of Providence. When a man is at any time taken out of the world ere he has done his work, and before he has accomplishit that business, which in all likelihood he was to perform, which is the very life of life itself. Thus had this Death in the Text been a great Death to St. Paul, because it had taken him off from that service which he was to have done for the Church; and so consequently it was a great deliverance to be freed from it, that he might now glory, as afterwards he did before his departure; that he had sought a good fight, that he had finished his course, &c. 2 Tim. 4.7.
Fifthly, The greatness of Death has an aggravation of it from its latitude and extent. When it is a death involving and including such and such persons in it: As first for the number of the persons; the death of many, the death of a great many; that's a great death; that's a great death; which does devour multitudes and swarms at once. Thus had this death been in Asia, not only Paul himself, but his companions; more had been taken away besides him in this violence he here speaks of: And this is another thing which would have made it to have been so great a death. Christians, as they are Members one of another, so they rejoice in one another's mutual life and preservation, and count their own deliverance to be still so much the greater, as it has their brethren's involved with it; not only we, but us.
And then what kind of us were they? Take in, secondly, the Quality of persons, such as were especially serviceable and useful; an Apostle and the Ministers of Christ, for these to be delivered from death, it was to be delivered from a great death: The death of none is to be slighted, though never so mean; The life of the poorest and simplest man in the world, it is precious as the life of a man, no more but so; but the death of such persons, as for their gifts and graces are eminent, and for their places and improvements are useful; this it is such as is very choice, and much to be set by; and such was this which the Apostle here speaks of in this present Text, It was so great a death, &c.
Sixthly, A great death in regard of the proximity and nearness of the evil itself. It was as it were at the very next door; A great death, that is, indeed a great danger; so some read the words, 〈 in non-Latin alphabet 〉 , De tantis periculis. Though Chrysostom does not so well approve of it, surely it carries the sense very well, though it answers not the word; for if we speak properly, the Apostle was not delivered from death, but from danger, from that which tended and inclined to death, and would have proved so, if it had not been prevented. This is called death both here and in other places; as when 'tis said by the same Apostle of himself, that he was in deaths oft, 2 Cor. 11.23. In deaths, that is, in dangers of death; so here, from a great death, that is, from a great danger of death; every deliverance is so much the great, as the danger is so much the nearer.
Lastly, A great death also in regard of the apprehensions of those which were in danger of it. Conceit and apprehension, it does set an aggravation upon danger, and does make it to be so much the greater. That which is great in our thoughts, and in our opinions, to us it is great. And so was this here to the Apostle Paul and his Company, as we may see in the Verse before the Text, We had the sentence of death in ourselves; that is, we gave ourselves for dead men. Men that do not see their danger, they do not so easily fee their deliverance, nor so much take notice of God's goodness in vouchsafing it unto them; but when they are made sensible of the one, they are likewise made sensible of the other. If ever we would get our hearts enlarged in thankfulness afterwards, we must be apprehensive of danger before. For a secure spirit in danger will be an unthankful spirit in deliverance and preservation, and so for the contrary.
So great a death Y • here's now the nature of Thankfulness, to extend the meroies of God, and to make them as great as may be. It is of an amplifing and enlarging dispostion; as an humble heart puts an aggravation upon sin, that it may put an enlargement upon pardon; so a thankful heart puts an aggravation upon danger, that it may put an amplification upon deliverance. It thinks those mercies to be great which are bestowed upon it, because it's small in its own eyes, and looks upon itself as less than the least of all the morcies of God.
Yea, and that which is also further here observable, when the danger itself is past, and the worst is over. There are many which can see it to be a great death, when 'tis coming and approaching, and ready to surprise them, when evils are present, as near unto them, Oh then they are great indeed: yea, but when they are once gone and removed, then they are small, or none at all. The Plague when it does not spread, it was not the Plague.
This is commonly in men's dispositions, yea but with Paul it is not so, he counts it a great death, even now when it was past and gone. It was great to his apprehensions, and so great in that regard also; thus now have I done with the first Particular in this first General, viz. the terms of deliverance, or thing, &c. so great a death.
The second Particular is the Preservation or Deliverance itself, And doth deliver, &c. And here again take notice of two things more: First, The thing itself simply and absolutely propounded. Secondly, The Apostles acknowledgment and manifestation of it in the reflection. The thing itself, That God had delivered him. His acknowledgment in that he blesses God for it, and makes mention of it here to the Corinthians.
First, For the thing itself; this is that which we may here observe how ready God is to deliver his people from death, and from great death; that which the Apostle speaks of himself, and those which were with him, it is appliable to many others besides; it is a piece of Providence which the children of God do partake of in frequent experiences, and they are able to say it of themselves as so with them. It is that which David does often, as Psal. 57.13. Thou hast delivered my soul from death. Again, Psal. 116.8. My soul from death: mine eyes from tears: my feet from falling. And so likewise, Psal. 118.18. The Lord hath chastened me sore, but he hath not given me over to death. And so in like manner other of the Sains. There are many gracious Promises to this purpose, as Job 5.20. He shall redeem thy soul from death. And Psal. 72.14. He shall redeem their soul from violence, and precious shall their blood be in his sight. So Psal. 116.15. it is said, That precious in the sight of the Lord is the death of his Saints. The Lord does not at any time cast away the lives of his servants, but though he may seem now and then indifferently and promiscuously to take them away, yet he does it not without special heed and regard had unto them. He is very careful so far forth as may consist with their greatest advantage, and the promotion of his own gracious ends and purposes, and glory, which it is very fitting all this should stoop unto to keep them, and to deliver them from death.
First, Out of pity and compassion towards them: the Lord has bowels of tenderness towards his people. And deliverance from death it is an act of mercy. In Phil. 2.27. it is said concerning Epaphroditus, that God had mercy on him, when he brought him from the gates of death. Look how much sweetness there is in life, so much mercy in preservation from death, which is a privation of life. And God he is full and abundant in mercy as being the God and Father of it, as he stiles himself, and properly to those which are his children.
Secondly, He has work for them to do, and some service which he requites from them; thus it was here with Paul and the rest, they were to be employed by him in the work of the Ministry, and he had business wherein to use them, therefore he would save and deliver them. God stands not in need of our service simply considered, nor of anything which can be done by us: but yet so far forth as he is pleased of his free Graceto employ us, so far forth will he be careful to preserve us in order and reference hereunto. In Mal. 3.17. it is spoken there of the children of God, that a book of remembrance was written before him in their behalf, and that he would spare them when he made up his Jewels as a man spares his own son that serves him. There's two arguments in one for God's indulgence there mentioned: First, their relation, his son; and secondly, their employment, that serves him: a man will spare his son in reference to his bowels; and he will spare his servant in reference to his work; and the latter of these is that which is here exhibited unto us. God takes a special care of his working servants. This is a certain truth, that as long as God has any work and business for any man to do for him, so long he will keep and preserve him, and deliver him from death, and he may with confidence depend upon him for it; which by the way teaches us how in some manner to preserve our lives, and keep ourselves from hazards and danger, as we do anything desire it, namely, by being careful to be exercised and well-employed in the doing of that which God requires of us. When we put ourselves out of service, we put ourselves out of protection. When we lay ourselves aside as to our work, we do in a manner hasten our end, and ring our own passing-bell, as I may so express it; but when we are careful as much as we can to serve God in our generation, and to be useful and profitable to the time and places wherein we live, we do hereby very much provide for our own safety and preservation, and in a manner engage God himself thereunto; who is very tender of his working-servants, as here of Paul. The way to secure our lives, is not so much to spare ourselves, to study our own ease, to make much of one; no (he that saves his life so, is most likely to lose it but rather accoding to that strength and ability which God affords unto us, to do him all the service we can.
Thirdly, God does further delight to frustrate the attempts of enemies, and those that plot and conspire, and contrive the death of his servants; and for this cause will deliver them from it, as here again 'twas with Paul. God fears the wrath of his Adversaries lest they should behave themselves strangely, and say, Our hand is high, &c.
The consideration of this Point is a great encouragement to all those that fear God against the inordinate fear of death; That the Lord has a special care of them, and regard unto them, in such dispensations, at least so as to keep them from the evil and hurtfulness of it: He hath delivered us from so great a death. And this for the thing itself here propounded in the absolute consideration of it.
We may in the second place look upon it in the reflection, as coming from the Apostle, God had delivered him, and he did not now let it pass without any notice taken of it, but he observes it, and likewise acknowledges it. This is a duty which lies upon us to take notice of those mercies and deliverances which God at any time has vouchsafed unto us; thus does the Apostle here, and also elsewhere, and teaches us to do the same likewise. He makes mention of mercies and deliverances which were past sometime since, and not only makes mention of them, but gives thanks for them: it is not a bare and simple narration, but with some acknowledgment annexed unto it. We would not have you ignorant (says he) of our trouble that came to us in Asia, &c. Why would he not have them ignorant of his trouble? because he would have them thankful for his deliverance, and to join with him in the blessing and praising of God for it, who had so graciously shewn himself in his behalf. Thankfulness and acknowledgment is the least which we can return upon God for deliverance and preservation.
This is that which we ourselves are now called to this present day, wherein we celebrate God's goodness to us in our Deliverance from the Gunpowder-Treason; a Deliverance which in regard of the thing itself, was vouchsafed many years past, five and forty years ago; but the remembrance of it should be still green and fresh, and flourishing with us. We may very well express it in all the words of this present clause, That God has delivered, delivered us, and from a great death.
First, For the Person delivering, it was God: He that delivered Paul and his Company, delivered us. He that delivered them from the great danger in Asia, the same has delivered us from the great danger in England. He that raised from the dead, as it is said in the verse before, it is he that has kept and preserved from death here. It was he that discovered the Plot. It was he that prevented it, or otherwise we had been utterly destroyed and overwhelmed in it. If the Lord had not been on our side, may England now say, if the Lord had not been on our side when men rose up against us, they had swallowed us up quick, when their wrath was kindled against us. It is true, God had his means and instruments which he was pleased to employ and improve in this business, but the main of it must be resolved into himself, It was he who delivered us, &c.
Secondly, For the Persons delivered, we may add also us, it is we which are delivered. The deliverance of others has cause in its place to affect us and we ought to be very much taken with joy for it. But when ourselves are interested in any deliverance for our own particular, this should more work upon us; and so it was here. There's none of us all but had a share and propriety in it, some of us in regard of our Persons, and others of us in regard of our Relations; either in ourselves or else in our Friends and Country, which should be dear unto us. We were either delivered from death, or from Non-entity, which you will. Those which were then born, they were delivered in a way of preservation; those which were not born then, they were delivered in a way of anticipation. So that the Deliverance comes home to our doors one way or other, do what we can; and he has delivered us.
Thirdly, For the terms also of Deliverance, so great a death, so great as it is hard to express and declare how great it was; it was great in the consideration of all or most of those several circumstances and aggravations which I have now mentioned.
First, For the nature and kind of it, it was a death of violence, it was a forced and unnatural death; Unnatural indeed it was in a double consideration: First, It was unnatural actively, in regard of those which complotted it, and desired to inflict it. For who (I beseech you) were they but those of our own Country, Englishmen, and bred at home? The nearer at any time the relation, the more unnatural still the rebellion; Englishmen to destroy Englishmen (as it has been in these latter times especially) a most fearful and unnatural destruction, contrary to the common principles of nature, and that affection which God hath put into Heathen and strangers, which never head of Religion. This death which we now speak of, it was such an one as this, contrived and conspired by those which were of our own Land and Nation, and came as it were out of our own bowels. And then again, it was unnatural passively, as all deaths of violence especially are; a taking away of men's lives from them, and turning them out of the world, a death of greater pain and reluctancy, and indisposition, and so it was great.
Secondly, It was a great death (if it had taken) in regard of the suddenness; it was the taking away of men without any warning or preparation at all, the cruellest thing that could be in reference to the Patients, and the cowardliest thing that could be in reference to the Instruments. The manner and carriage, and contrivance of it had the aggravations of a great death in it, and made it more remarkable.
First, I say, it was cruel and very grievous in reference to the Patients, or those which were designed to be so. To come upon men on a sudden without any warning or preparation at all, when they should neither settle their Temporal estates for this life; nor yet (which is more) their spiriritual or eternal for a better, what an unmerciful thing was this! How great was that death wherein men should had no warning given them of avoiding everlasting death, but have been in danger (as much as men could make them) of perishing both ways at once, in body and soul!
And then besides how cowardly and unmanly also for those that acted it! How unsuitable to the Principles of an Heroical and magnanimous spirit! There was no skill in it, but only violence; no art at all but the black art; no mystery but the mystery of iniquity. It savoured and smelt of no other than Hell itself; it was treachery and conspiracy, and falsehood, the basest kind of killing of all: as David said once of Abner, 2 Sam. 3.33. &c. Died Abner as a fool dieth? thy hands were not bound, nor thy feet put into fetters. As a man falleth before wicked men, so sellest thou. So had these Worthies died if they had been taken away; as a man falleth before wicked men, basely, cowardly, injuriously, without any provocation, for no cause, for no wrong, for no offense, but only their goodness; they had not died as sools had died.
Not by their own carelessness, not by their own wickedness, not by their own rashness, not by any default of their own, but only by the mischief of those which were the children of iniquity; not by the hands of law and justice; their hands nor feet had not been bound, but only by the hands of cruelty and rebellion. Thus had they been taken away; thus had they fallen at this time; and had not this been a great deliverance?
Thirdly, It was likewise great in regard of the untimeliness and immaturity of it; it was the taking of Persons away before their time, many in their very youth, and many in their riper years, and many in the midst of their hopes; in the fullness of their strength for their bodies, and in the height of their parts for their minds, and in the midst of their counsels for their employment. It was the barbarousness of that Soldier in Syracuse, that killed the Mathematician in his study, and whiles he was drawing his lines; even so as I may say, it had been here, men in the midst of their very work. And what work was it to? not a work of ordinary concernment neither, but the settling of the affairs of the Kingdom in Church and State, the establishing of good and wholesome Laws, this was the work which stuck so much in their stomachs, and which provoked them to this means of interrupting it, as it was the reason, which some of them gave for the choice of the place.
Fourthly, It was great also in regard of the extent of it; here it was great indeed: First, for the number and plurality of the persons, how many had been involved in this death, even the whole State itself, the Representative Body of the Kingdom assembled in Parliament. As he that wisht he could cut off Rome at one blow, what a sweeping death had this been which had carried away so many at once. And what an unmerciful conspiracy that had bowels left for none! We see how unlimited and unbounded malice is, that nothing will serve its turn but the ruining and undoing of all, friend and foe, hopeful and desperate, one as well as another; all should have gone to the pot without any difference. These are the Principles of such kind of persons. All's fish with them that comes to net.
Secondly, For the condition and quality of the Persons; consider that to make it somewhat more, a multitude of mean rank and condition, they are more easily spared; but the loss of those which are of greater worth and eminency for their parts and place, this is more to be lamented. The death of great men it is no other than a great death. It was that which grieved David so much in the aforenamed slaughter of Abner, not only the wrongfulness of the cause, but the eminency of the person, Know ye not that there is a Prince and a great man fallen this day in Israel, 2 Sam. 3.33. If David made such a matter of it, the death but of one great person, what had been the death of so many great ones at once! King and Prince, and Nobles, and all the Peers of the Land to have been taken away in one moment? Head and Tail, Branch and root in one day, the stay and the staff, the mighty man and the man of War, the Judge and the Prophet, the Prudent and the Ancient, the Honorable man, and the Counselor, the cunning Artificer, and the eloquent Orator; this had been the case here, and how great had this death been!
Thirdly, Look upon this extent likewise yet further in that which they principally aimed at, and propounded to themselves herein, which was not only the ruining of persons, but also the ruining of Doctrines, and the faith and truth of Christ itself, the death of he Gospel, and the death of the Ordinances, and the death of Religion, and the death of our own precious and immortal souls. And now tell me whether this was not a great death indeed. If we lose our lives, yet if we can recover our souls our loss will not be so considerable. And if we part with many other things, which are near and dear unto us. yet after all this if notwithstanding we can hold fast our faith and profession without wavering, we may do pretty well. But this was the mischief of these enemies that they did then hast to spoil us of these. It was not so much other matters which they had an eye to, life and liberty, and estates, though that were somewhat, but even Grace and Truth, Piety & Salvation itself; that we might not see our signs, not there might not be a Prophet amongst us, as the Psalmist speaks. This was that which they principally aimed at; as it is said of the Adulteress, that she hunts for the precious soul, Prov. 6.26. even so it may be said of such as these. And thus ye see how it was a great deliveran, Fourthly Namely, in regard of the extent both to the persons and cause.
Fifthly, From the nearness and approximation of the danger: It was great so also, for it was even almot come to the execution of it, we were even upon the very point and brim of destruction in this design; as it was with Paul in this present Text; indeed, we thus sar differed from him, that we knew not what danger we were in which he did, we had not the sentence of death in ourselves; but we had the sentence of death in our conspiracies, they had give in, and past us for dead, and had made as full account of it as might be; they made no question at all of it, but so it would be. The plot discovered but the very night before; God brought it to the very extremity, it was seen in the minute; he manifested himself graciously in our preservation, when there was death at the very doors. Thus it was here.
6. It was great also in regard of the mischievousness of the contrivers; it was carried with great wickedness, as could be possibly imagined, all the strength, even of Hell itself; here was ingratitude, hypocrisy, cruelty, unnatural affection; what not? yea here was moreover (which made it so much the more heinous) the taking of the blessed Sacrament upon it: consider that; A setting of God's Seal to their own wicked Counsels, an eatin and drinking of damnation to themselves, whiles they vowed and conspired, and endeavored destruction to others. What an horrible and fearful thing was this to all the rest! What wonder that they should make nothing of the death of others, which made nothing of the blood of the Lord!
Lastly, A great death, in regard of what it should now be to all of us; for our apprehension and acknowledgment, we should make a great matter of it, and so account it. And for this purpose lay before us all the aggravations which I have now named, to work it upon ourselves: Narrow capacities have commonly but streightened affections; therefore let us help the one by enlarging the other; let us labor to raise our hearts to a right frame and pitch of thankfulness this present day, and all the days of our lives. And let us not have these things only in our fancies, and take them as rhetorical expressions; but let us labor to get them into our affections, and to have impressions of them upon our spirits; let us look upon the greatness of this danger, even at this distance and remoteness of it, which in itself considered is still the same, as it is with sins which are long ago committed; and examine our hearts how indeed we are affected in this particular. Whereby we may have some discovery of ourselves what we are likely to before future deliverances; if God should vouchsafe them. We are all ready to think with ourselves, that if God would now but give us peace, and free us from those fears and distractions under which we lie and settle things quietly amongst us both in Church and State: Oh, how thankful we would then be to him for it! Why? what are we now at present for that which he has already done for us? What are we for the deliverance of this day from the Gunpowder Treason? He that will not be thankful for this, he would not be thankful for that neither; if God should please in his Providence to grant it: He that will not pay the Arrears, neither would he pay the new debt. It is but the falseness and deceitfulness of our hearts that here cosens us; and therefore let us look to ourselves, and quicken our felves more in this business, to be sensible and apprehensive of it, and to have answerable enlargements upon it.
And to the advantage take in all other mercies and deliverances besides with it, whether national or personal; as in a day of general humiliation, we are to be humbled for personal miscarriages; so in a day of general and public Thanksgiving, we are to acknowledge personal mercies, and personal deliverances, And so now I have done with the first General Part of the Text: And that is the commemoration of a deliverance past, who delivered us from so great a death.
The second now follows, and that is the signification of a deliverance present; in these words, And doth deliver, 〈 in non-Latin alphabet 〉 He that hath delivered, does deliver. It is very fitly and properly put in the present tense, and also indefinitely, because it is that which is always in being or acting, and never otherwise; God is never out of this work of deliverance and preservation of us: He delivers us daily, look how many are the evils and dangers which we are subject unto; so many are the deliverances which we partake of, in the eating of our meat, in the travelling on our way, in the lying down on our beds, in the going about in our employments, where-ever at any time we go, or whatever at any time we are about, we have still experiences given us of God's gracious deliverance of us: At home or abroad, at work or at play, a sleep or awake, still in all, and either of these does Goddeliver, and we have good cause still to acknowledge it; but we are to take it here in the Text (and so likewise in the occasion) in a more limited and restrained signification, namely, in reference to the business in hand, and the particular danger now mentioned and remembered. The Apostle here tells us how God had delivered him from the late danger in Asia; and to amplisie and extend it further, he adds also this, That he does still deliver, namely, in a reference to that particular deliverance before spoken of: He delivers with a respect had to that. This may be made good unto us according to a twofold Explication: First, In the continuation of that deliverance which he has formerly given, and vouchsafing a further fruit, and benefit, and efficacy of it. Secondly, In the multiplication or renewing of the like deliverance, and vouchsafing other deliverances, which are answerable and correspondent thereunto. According to either of these Explications does God deliver, even after delivarance; and he that has delivered formerly, may be said to deliver still.
First, I say, God does still deliver so far forth as he does confirm and make good his former deliverance: God, when he delivers his People, he does not only deliver and preserve them for that present straight, and exigent, and distress, wherein they were, and so let them go; no, but he still follows them, and pursues them with his deliverance further. He compasses them about (as it is said) with songs of deliverance; look as 'tis on the other side with their Enemies, they usually pursue an advantage; and where they have them at a dead lift, they make the most of it that possibly they can; even so does God also with his People, he pursues adeliverance and preservation, he loads us daily with his benefits. It is with the Lord in delivering from temporal destruction, as it is with him in delivering from spiritual; in his delivering of them from death, as in his delivering of them from sin, and the corruption of nature; where he does not only begin, but continue: As there's preventing and antecedent grace, so there's following and subsequent grace: And as there's the grace of conversion, so there's likewise the grace of confirmation: As the putting of gracious principles into us, so the strengthening of those which we have; and so also here in Temporals God does not only deliver at first in the present act, but also afterwards in making good of that act, and in giving of a further fruit, and efficacy, and benefit of that deliverance, which was given at the first. Thus, for example, when God delivered the Israelites from the Egyptians at the Red Sea. What, did he only deliver them then in that juncture of time? no, but even all the time after, they did reap the fruit and comfort of that deliverance which they partaked of before. In the Wilderness, and so all along till they came to Canaan; so likewise here for this instance in the Text, The Apostles deliverance from his great danger in Asia: He says that God still delivered him, even now when he had delivered him. How was that? namely, as he gave him now the fruit and comfort of that deliverance. Whiles Paul had his life at this present, and this liberty to write to the Corinthians, and to go on in his Ministry for their good; he was at present even still delivered, as he here expresses it.
And thus now in like manner to bring it home to our own particulars in the present occasion, as for the deliverance which we now commemorate this day from that Popish and Hellish Conspiracy; Though for the thing and act of it, it was vouchsafed many years ago, yet for the efficacy of it, it is a present deliverance; and he that has delivered does deliver. The present enjoyment of our Religion, the present enjoyment of our lives, the present enjoyment of these opportunities which God does now afford unto us of meeting together to praise and bless his Name for what we do enjoy; they are a fruit, and effect, and consequent of that days preservation and deliverance, which was first acted so many years since. For had that plot taken and succeeded (as it was near to have done) we had never been capable of these mercies, which since that time have been upon us, and which by the goodness of God still are. So that that now may be one Explication, how God does deliver, after he has delivered; namely, virtualiter, by way of settlement and confirmation, as he does continue still upon us, the fruit and benefit of former deliverances.
Secondly, God does deliver, even after that he has delivered already; Analogice & specificative. In renewing upon us the like mercies again, and in vouchsafing the same deliverances for kind, as he has formerly done. Look what God has done for his Church in times past, the same he does also still; and look what God has done for us in times past, the same he does also still: He is yesterday, and today, and the same forever. Take an instance still but in that which we are now at present upon, the Gunpowder-Treason: God delivers us from that, even at this present; not only (as I shown before) in the fruit and efficacy of it, which we still to this day enjoy; but likewise in the similitude and suitableness of it in many other deliverances besides which are agreeable thereunto. As there's a correspondency of Enemies, the same spirits and dispositions as then; and as there's a correspondency of attempts, the same plots and conspiracies as then; so there's likewise a correspondency of disappointments; the same deliverances and preservations as then; the same for kind, and resemblance, and proportion; and so he that has delivered, does deliver.
This may serve in the first place to take off all Enemies of the Church, and to restrain them in their attempts against it: they think that when God has delivered his people once, that that's all he can do; as when he has punished themselves once, that he has done punishing; so when he has delivered his Church once, that he has done delivering; no, but it is not so neither in the one nor the other; and so will they at last find, if they observe it and put it to the trial; where God has the same provocations to wrath, he will inflict the same judgments; and where he has the same grounds and occasions for mercy, he will show the same goodness and tenderness again and again. This we may see in the story of Balak, and Balaam: God's carriage to his People in that; ye see how often Balak attempted it, the cursing of Israel, and how often he put Balaam upon it, from one place to another. Come curse them me here, and come curse them me here, and curse them me here; yet all would not do the deed; he blesses them notwithstanding in all, and there was no hindering or preventing of it, even as Balaam himself is forced to profess and acknowledge, Numb. 23.23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob, and of Israel, What hath God wrought? So likewise in Isa. 8.9, 10. See there how the Church hereupon is bold to challenge and dare her Enemies out of her confidence in this respect; Associate yourselves, O ye people; and ye shall be broken in pieces, and give ear, O ye of far countries: gird yourselves, and ye shall be broken in pieces: gird yourselves, 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 God is with us. Thus does this renewing of God's deliverance serve to take off the Enemies of the Church for the renewing of their attempts.
And so, secondly, does it also encourage the Church itself to renew and strengthen their faith, and to take notice of such Dispensations as these to them; we should not shut our eyes upon God's Providence in this particular, but observe them, and lay them to heart, and be affected with them; it is that which God expects from us in a suitableness to his dealings with us, and that in the midst of many troubles which are upon us; yet still see how God does deliver us.
So likewise for spiritual deliverances, to apply it to that also; God does here deliver after deliverances. The virtue and efficacy of Christ's Death, which hath purchased deliverance for us; it is extended beyond the time of his suffering to all following generations. Now does Christ deliver us; and now does he offer deliverance to us in such Ordinances as these are; and now does his spirit strive with us, and move us and incite us to good: To day, if ye will hear his voice, harden not your hearts, &c. which should move us also to take the present opportunity. And so now I have done likewise with the second General part of the Text; and that is the signification of a deliverance present, exhibited to us in this word 〈 in non-Latin alphabet 〉 , And doeth deliver.
The third and last is the prognostication of a deliverance to come, in these words, In whom we trust also, that he will yet deliver us. We see here this excellent gradation, how the Apostle proceeds from one thing to another; from time past, to time present; and from time present, to time to come. What may we observe from hence? Namely, thus much; That deliverances which are past, are a very good ground for the hoping and expecting of deliverances to come; or if ye will thus, God that has delivered hitherto, he will likewise deliver again. Thus does Paul reason here, he delivered us from the great danger in Asia, and he will deliver us hereafter from others, as occasion is afforded unto him, and as we have (for our part) need of it. Thus also in another place, 2 Tim. 4.18. speaking of his deliverance from Nero, I was delivered out of the mouth of the Lyon; and the Lord shall deliver me from every evil work: He infers one deliverance from another, yea a general deliverance from a particular; God had delivered him from that cruel Tyrant, whom for his fierceness he calls a Lyon; and from hence he concludes, that he would deliver him from the suffering of any evil work besides; for so we may understand it, if we please not actively only, but passively, as from doing evil works himself, so from suffering evil works from others in their attempts against him. This was likewise the reasoning of David, 1 Sam. 17.37. The Lord hath delivered me out of the paw of the Lyon, and out of the paw of the Bear, and be will deliver me out of the hand of this Philistine. So again, Psal. 22.4. Our Fathers trusted in thee they trusted, and thou didst deliver them. What does he suppose from hence? why, that accordingly he would deliver himself too. This is the sweetest heavenly reasoning of the Saints and Servants of God, even to argue thus with themselves, and to draw deductions and conclusions of expectation from former experience. What God will do from what he has done, and that also upon weighty Considerations.
First, His Ability and Power. In men this is many times defective; so that we cannot so happily conclude of the one from the other, of future goodness from former; because their power and opportunity may be gone, and they may not be so able to do that which has been formerly done by them: but now as for God, there's no such fear; his strength and power is the same that ever it was; and what he has been formerly, he is able to do the same still; his hand is not shortened that it cannot save, nor his ear heavy that it cannot hear; power and strength is his; he is the rock of ages; our Almighty God, and mighty to save. Ye know a spring or fountain, it issues out streams continually; in omne volubilis &vum as you see water coming out of it to day, so you expect it in like manner to morrow. And why so? why, because it is a spring; it has an indeficient sufficiency in it. And this now is the Lord to his Servants; he is a spring of preservations to them, his Power is inexhaustible, and so he is a Sun, as he calls himself, Psal. 84.11. The Lord is a sun and shield: a Sun which has light continually proceeding from it. This is a very good Argument to reason froth, as the three Children in the fiery furnace, Dan. 3.17. The God whom we fear is able to deliver us. And what follows thereupon? and he will deliver us out of thine hand, O king; he is able, and therefore he will; in God it is a very good Argument in such cases as these are. So to his Power we may join also his skill: Those which do things by art and skill, they can do them again; whereas those which do them by chance and hap-hazard, once is enough and sufficient for them: Now the Lord he is a person of skill, as men are for their parts skillful to destroy, so is he for his part skillful to deliver.
And then further, here is an Argument likewise from the greater to the less; he that has done the one, he can do the other too; he that has delivered from so great a death, he can much more deliver from a less or smaller danger where it happens unto us; and that's the first foundation of this Confidence, viz. God's Ability and Power.
Secondly, There is in God a perpetuity of affection too: It is of the Lord's mercy that we are not consumed, because his compassions fail not, Lam. 3.22. The Lord's an unchangeable God, and therefore he will deliver for time to come, as well as for time past: I the Lord change not, therefore ye sons of Jacob are not consumed, Mal. 3.6. there's a great matter in that, especially if we shall consider that himself is the original of the mercies and deliverances which he vouchsafes. That he loves us freely, and not so much for anything in ourselves. If it were founded in us, we had then little cause to expect it, or to look for it, because we for our part are ever and anon out of frame, we are such as do continually provoke him, and give him occasion very frequently to suspend his goodness towards us; but the comfort is, that lies in himself, and in his own gracious nature and essence, which is not subject to any kind of change or alteration at all.
Thirdly, There is in God exactness, and a desire to finish and perfect his own work; now this he should not be able to do, if together with deliverances which are past, he should not join deliverances to come. The deliverances of the Church of God, though they are so many distinct actions consisting of distinct moments in a succession and distinction of Ages; yet the truth of it is, they do make up but one main and principal deliverance; and are all (as I may say) in a manner referring one to another, they hang in one common link and chain, from which they cannot be severed, as belonging to that chief and main end which God propounds to himself about his people. If the Lord should deliver his Church in some Ages, and not deliver them in following; or if he should deliver us now in some particulars, and let us perish in regard of others, this work of his would be lame and intercepted, and brought to no issue, which does not suit I say with his exactness. His work is perfect, as Moses speaks in Deut. 32.4. And it is so in all the kinds and branches, and specifications of it. It is perfect in the work of Creation, He finished all his work. And it is perfect in the work of Redemption; he never left till he had said, It was finished. And it is perfect in the work of Regeneration, He that has begun a good work in you, will finish or perfect it unto the day of Jesus Christ. And here now it is perfect also in the work of Providence, and deliverance, and preservation: He hath delivered and does deliver, and we trust he will yet further deliver us as it is here in this present Text before us. And thus do we see the ground of this present Point.
The Improvement of it may be in a double way of Application, either in reference first of all to private persons in particular; or else secondly to the whole Church and State considered in general. Either of these may make a very profitable use and improvement of this Point, which we now have been here upon all this while, and to bring it home a little to each.
First, For our own private and particular, we should learn from this present Doctrine to treasure up unto ourselves ground of expectation of more from God in a way of deliverance and preservation, by considering what he has done for us heretofore in like exigencies and straits; we may make use of it in all the several passages, and occurrences, and turnings of our lives. Thus the Mariner, or Traveler by Sea may reason, God has delivered me in such a storm, and such a tempest, I am now in the same lawful way, and he will deliver me again. Thus the Warrior and Soldier may reason, God has delivered me in such a Battle, and in such a Battle, and he will also deliver me in this which is undertaken upon the same warrantable ground as the former was. Thus the Travelling woman may reason, God has delivered me of such a child, and such a child, when I was in as great anguish and extremity; I am now in the same way of his Providence, and I trust he will yet deliever me still. Thus should we still upon all occasions get ground as it were upon God, and fortify ourselves against distrust from the consideration of his former goodness towards us.
The mercies or deliverances which God does at any time vouchsafe unto his people, they have a threefold sweetness in them which is worth our taking notice of. First, The sweetness of the thing. Secondly, The sweetness of the fountains. And thirdly, The sweetness of the Experiment.
First, The sweetness of the thing itself, that's a natural sweetness, and such as is competent to sense, which any natural or carnal man may find and have in the deliverance he partakes of.
Secondly, The sweetness of the fountain or principle; that's such a sweetness as consists in the apprehension of God's love in Christ, and such and such blessings as flowing in to us from this ground, and conveyance of them to us.
Thirdly, We have the sweetness of the Experiment, so far forth as those mercies and deliverances which at present we partake of, serve to teach us to expect as much again at another time; and this is that which we here now speak of. Every new blessing and deliverance it carries another as it were in the bosom of it, and is a pledge and forerunner of more; which accordingly we should look for from it. As Soldiers which have gotten one victory, they are heartened to make account of another; so it should be here with us. O passi graviora, dabit Deus his quoque finem. We should learn from hence by answering God in his goodness towards us, in our obedience; and as we have obeyed formerly, so to obey still.
But here it may be haply interposed, that this does not always seem to hold so good as for us to found this confidence thereupon. We find by many experiences that God does deliver his people from some evils, and yet does not deliver them from others; from this sickness and not from that; from this danger, and not from that; from these enemies, and not from others; yea for this very instance here in the Text: though Paul was delivered from this great danger in Asia, and escaped death at this time; yet afterwards he was under the power of his enemies, and taken away by them. How can we then make former deliverances to be grounds for trusting and expecting of future, as here we do?
For answer hereunto thus much: This holds good in regard of God; though it does not so well in regard of us, or the things themselves; which do here make the difference as to God's dispensation. As for God himself, he has the same power still that ever he had, he is as able to deliver his people at one time as he is at another; from one evil as well as from another; from the greater as well as from the less. And further, he has the same bowels in him still as ever; the same love and affection to his servants now as he has had heretofore and in former times. So that upon these considerations they may very well make these conclusions. But it falls out otherwise sometimes in these regards: First, That those which should be the subjects of these deliverances, do vary and alter in their carriage and behavior towards God, perhaps neglect to seek unto him, and to maintain their communion with him, and give themselves liberty in some evil course; and then, as God tells the Israelites, though he had delivered them formerly, yet he would now deliver them no more, they way go to the gods whom they have served, Judge. 10.13, 14.
Secondly, It is not always so conducing either to the glory of God himself, or the greater good of the person in particular, to be delivered in such a manner and way as it may be formerly they have been, and then he does deal otherwise with them; God still in all his dealings with his servants looks at the main chance, which is to advance his own glorious name, and to save their precious and immortal souls, and to bring them to Heaven at last. And so far forth as any deliverance may best consist with either of these, so far forth they are sure not to want it. God does either actually and absolutely deliver from the evil, or else so sanctify and dispose his Providence towards them, as that it shall be either as good or rather indeed better than the deliverance from the evil itself to them. And this is that which may abundantly satisfy their minds both as to the truth of this Point, as also as to contentation in a mean condition. And thus now this Point may be improved to particular persons.
So likewise in the second place we may also carry it (as more pertinent to the occasion) to the Church and State in general, and reason so for that. He has delivered and does deliver, and we trust that he will yet deliver us. It is an observation which is sometimes made concerning some kind of men and persons, that they are Homines boni pedis, happy and successful men which prosper in whatsoever they undertake; whom God does in a special manner delight to make the objects of his mercy and goodness, as Jacob and Joseph, &c. Now as it is thus with private persons; so we may conceive it to be so with whole Nations, and people at large. Thus 'tis noted of Israel, Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, &c. Deut. 33.29. the Epithet there given unto them. And thus as it has been with Israel, so we may observe it to have been with England, with us of these fortunate Islands; we have been the admiration of all the world for happiness and blessing; never any Nation partaked of such mercies and deliverances as we have done. It is true, that God is not tied to Countries, nor places, nor people, any further than he is pleased to tie and engage himself out of his own free goodness and bounty: But it is a great advantage if we do not forfeit it, to be under such a Providence as this is; and to be the ancient objects of God's favor and miraculous dispensations; yea (which is now the improvement of this Doctrine in hand) a great argument to trust and depend upon him for his goodness. God has done many great and wonderful things for his people of this Land and Nation, even of latter years, and that within the cognizance and observation even of other people. Then they said among the Heathen, The Lord has done great things for them. And we may echo it back again unto them, as the Church does there in that Psalm, The Lord has done great things for us, whereof we are glad. But has he done all he means to do for us? or which we may expect and look for from him? sure I hope he has not, but that he has more and greater blessings in store and reservation for us, unless we by our unthankfulness, frowardness, wickedness and abuse of his blessings and mercies, do for time to come deprive ourselves of them; surely if we do not very much provoke him, God will not unravel that thread which has been of his own spinning, which is the work of his own hands, but will rather perfect that which concerns us as the Psalmist speaks. It was good Logic that of Manoah's wife, which she read to her Husband, and as good Divinity, in Judge. 13.23. If the Lord were pleased to kill us, he would not have received a burnt-offering, and a meat offering at our hands, neither would he have shown us all these things, nor would he as at this time have told us such things as these. And it was as good also that of Haman's wife to him, in Esth. 6.13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. God does not do things all at once, but by time and leisure, and degrees, he makes one thing a preparation to another, and a ground and argument for the expectation of it; and so as we may in a manner see his footsteps in it.
This is the Improvement which we are now to make of the mercy of this present day; we do not sufficiently, or as we should improve it, when as we only take notice of it in itself; but when-as we make it a ground and argument, and reason for the expectation of more and further acts from him. This is one of our standing mercies and deliverances, which in our discouragements and faintings of heart we should still have recourse unto, for the quickening and reviving of us, and putting us in heart again. He that has delivered us from the Gunpowder-Treason, what will he not now do for us? and what will he not deliver us from? Which as in matter of humiliation it is good to reflect upon some special sin, or the original corruption of nature, which is the greatest and chiefest of all thereby to work us to repentance and contrition of spirit. So likewise in matter of Thanksgiving; it is good to reflect upon some special mercy and extraordinary providence of God towards us, thereby to work our hearts to answerable thankfulness for all the rest.
This is the proper Application of this present Point both for the General, and also the particular. Some of us have been under great sicknesses, and God has freed us from them; and some of us in other great troubles and exigencies, and God has brought us out of them. What's the use which we should now make of all to ourselves, but what the Apostle here dictates unto us, and gives us a pattern of in his own example, speaking of God, Who delivered us from so great a death, and doth deliver; in whom we trust also that he will yet deliver us.
SERMON XXXV.
2 Cor. 13.8.
For we can do nothing against the Truth, but for the Truth.
There are two things especially, which either are or ought to be in the care and principal study of every true Minister of Christ; the one is the Truth of God, and the other is the Church of God: The Dignity and Authority of his Ministry, and the souls and welfare of his people; and these two in a mutual compliance and subordination of one to the other: so to assert his ministerial authority, as not to prejudice his people's comfort; and so to tender the peace of his people, as that the Name of God and his Doctrine may not be blasphemed. Now both of these very eminently concur in the practice of the Apostle Paul, through the whole course of his Ministry; and did more particularly show themselves in him in the course of this present Epistle and Scripture which we have here before us. Wherein he seems not so much to stand upon his own private honor and reputation, as rather upon the improvement of the Corinthians, and the Dignity and Authority of the Ordinances and Truths of Christ amongst them, that they might receive no violation or diminution of them; Not that we ( says he ) should appear approved; but that ye may do that which is honest, though we be as 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 God's People, it was the end of the Ministry itself, 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 employed; 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 employed in any public service; he should labor 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 itself 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 anything 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 offspring; so that to do anything 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 control; no, they may not do so, God takes a special care of his Truth above anything else, and would have us to take care of it likewise, that we do nothing offensive to it; we cannot do anything 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 anything against the Truth. We cannot do it, i. e. and be what we are, or what we profess and pretend ourselves 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 fullness 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 engaged 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 enlightened 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 savor 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 embrace 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 called 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 settled 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 favors and mercies which they have received, and therefore can do nothing against it. Where men are under any Covenant, they are tied, though 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 hindering 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 embraced, it does sufficiently reward those who have been imbracers of it; besides that, they are entrusted with it. Now for them therefore to do anything 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 men's minds in this particular. There are many which are apt oftentimes to wonder at that strictness and rigidness which is in many of God's servants, that they keep so close to the Truth, so that there's no shaking or removing them from it, or persuading them to do anything 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 anything (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 judge, 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 endeavoring anything 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. God's 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 anything 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 ourselves a labor. Cannot, as to any real prejudice or disparagement to truth itself. 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 signify and declare thus much: That all endeavors 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 anything; 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 anything 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 itself in the hindering of it; No (says he) not anything 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 God's jealousy and affection; God is a jealous God, and of nothing more than of his Truth. Now this is the nature of jealousy, that it provides against the least appearances and shadows of disrespect; any unbeseeming carriage, any uncomely glance it is displeasing unto it; as in God's 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 anything 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 ourselves 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 itself, 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 easy oppositions of it at first, perhaps out of curiosity, only to show 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 ourselves in this respect, especially take heed of disputes against Principles of Religion, it being ill jesting with these edge 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 anything against the truth. And that's the second word here to be explained.
The third is the truth itself, 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 anything, 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 anything 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 nourished 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 suppressed 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 itself, 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 anything against such Truth as this is, were very dishonorable.
Secondly, It is of the greatest interest and concernment to us for our particulars. Christians should by all means be shy of doing anything against the Truths of Christianity, as being indeed their proper Charter, the reward of them, and chiefest privileges, entitling them even to Heaven and Happiness, and eternal life and salvation itself. And Ministers of all others more especially they are concerned in a tenderness to the Gospel, and the Truths of it, as being their special employment, who are said by a special denomination to be Ministers of the New Testament, and to have the Word and Ministry of Reconciliation committed unto them. For them therefore at any time to do anything against this Truth it were very irregular and unnatural.
Thirdly, This Evangelical Truth it is that also which is most in God's 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 anything 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 anything 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 anything against the Truth? I answer, this is or may be done divers manner of ways by us: First, more grossly 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 wholesome 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 error, 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 ourselves.
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 complained 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 referred 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 anything 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 itself 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 lie, 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 knowledge, 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 anything 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 itself. 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 God's assistance: First, To take notice of the phrase and manner of expression. And secondly. Of the thing itself.
First, For the phrase and manner of expression, we may here take notice of it, That Religion and the whole business of Christianity is expressed by Truth; when the Apostle would signify that he could not do anything 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 itself and Holiness, betwixt the Doctrine of Religion and the practice 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 suitable and agreeable to it; as indeed it is Christian conversation, it is consonant to Christian knowledge.
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 forever. 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, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , says Oecumenius upon the place, he calls Godliness, Truth, ungodliness being a spurious business. For these and the like reason is Christianity expressed by the Truth as most significant of it.
This therefore still teaches us to hold and embrace 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 practice, 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 annexed 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 God's Worship) when as upon the knowledge 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 expressed 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 itself, 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 anything 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 anything 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 itself. 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 discernible in too many persons, who many times by their overliness and harshness, and rigidness which is expressed 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 itself; 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 ourselves 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 severed 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, 〈 in non-Latin alphabet 〉 , 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 inquired 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 privilege and our duty. The opportunity which is afforded unto us, and the engagement that lies upon us, as to the embracement 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 someone 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 entrusted 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 honor and privilege 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 honor 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 embracings and cherishings of it in our own hearts. We cannot do Truth and Religion any better service than by ourselves closing with it, and cleaving to it, and embracing 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 molded into it, and bettered 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 encouragements 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 grossly guilty in this regard; to whom Truth is very little beholding, as to doing of anything for it: There are some which are ashamed to own it, and to appear in the embracing 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 Savior himself has 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 defense and preservation of it; though as a ravishit Virgin, it cries 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-laborers and brethren; that they were such as did not only declare all actings against it, but close with all opportunities for it: Not anything 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 remissness 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 anymore 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 administered to it, but express and show itself 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, 〈 in non-Latin alphabet 〉 , 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 God's 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 show 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 joining 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 Virtue 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 lie 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 itself. 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 itself. 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 considered 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. 〈 in non-Latin alphabet 〉 , not as Lord's over God's 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, but are helpers of your joy. Dominion over your Faith? What's that? that is, Power over your consciences, and authority to require anything of you to be entertained by you, as matter of Faith upon our own account. This is that we have not; it is beyond the limits and extent of our office; we cannot do it; much less therefore can any one else. If there were ever any in all the world, which might challenge this privilege to themselves; there were none which had more reason to do it than St. Paul and his fellow-Apostles. But we see here how they disclaim both in one place and another, and look upon it as more than they could do: God had committed no such power or authority unto them.
And so, secondly, as for matter of Doctrine, so for matter of Censure likewise: The Ministerial Authority is bounded and limited here likewise, even to Justice, and Equity, and Truth, and Edification, against which it is lawful for them to do nothing, even in this neither. That Power which is in the Church and the Ministers of it for the restraining and curbing of offenders, it is not a wild, loose, and arbitrary business, to be carried on by will and pleasure, and lust; but it is a thing which is to be regulated by reason, and wisdom, and respect had to the good and benefit of the persons themselves, to whom it is administered.
This may therefore, First of all, serve as a good discovery of the Truth of any Ministry, and the Authority of it whatsoever it be: If it be such as is of God, and be truly given of him; then consider how far forth it keeps close to this present rule which we have now before us. Whether as to matter of Doctrine it be the Ministry only of Truth, or whether as to matter of censure, it be the dispensation only of Righteousness and Christian benefit, and Edification; if it be not, it is no such Power as is derived from God, and bestowed upon the true Ministers of Christ.
And here the Papists (among some others) especially do fall most sadly under this censure: They talk very much of their Authority, and the Power committed unto them, whichthey would make to be little less than Apostolical both for Doctrine and Discipline. But what is the end whereunto it is carried? And what is the manner wherein it is dispenst? This were well to be inquired into by them. Where they will find that it is very far short of this rule of the Apostle here before us. They have great words sometimes in their mouths, usurping the words of Christ to his Apostles, and of the Apostles to those who were under them: He that heareth you, heareth me; and he that despiseth you, despiseth me, &c. Luk. 10.16. And again, Obey them thathave the rule over you, &c. Heb. 13.8. And in the mean time under this pretence exercise all kind of tyranny over the souls of God's People; being not for the Truth, but against it, and professed and sworn Enemies to it, and to the professors of it. What with their Doctrine of implicit faith and blind obedience which they require and exact from those whom they have inthral'd unto them, there is little remainder or footsteps of the true Power and Authority of Christ's Apostles abiding amongst them; but are hereby very much discarded and excluded from it.
Secondly, Here is that also which may serve to draw and persuade men's minds to yield, and submit themselves to the true Ordinance of God, in the right exercise and administration of it. We see what good ground there is for submitting to the Ministry of Christ, and closing with it: Forasmuch as in the true nature of it, considered in itself, and according to God's own institution, (however sometimes it may be abased and perverted by men) it is for edification, and not for destruction; not for men's hurt or prejudice, but their advantage; as the Apostle would here insinuate to these Corinthians for their greater encouragement, and to persuade them to yield hereunto; that ye may not (says he) be frighted at it; it is not our own interest, but yours; not ours, who dispense it: it's no great matter what becomes of us, as whether we should appear approved or no, but rather yours towards whom it is dispenst; that ye should do that which is honest, though we be as reprobate; For we can do nothing against the Truth, but for the Truth; that's the first limitation of this Power: Limitatio potestatis, of the power as considered abstractly in the office and Ministry itself.
The second is, Limitatio potentiae, of the power considered concretely, in reference to himself, and fellow-Ministers, who were now the subjects of this Power and Authority, as at this time residing in them. And so these words we cannot, are to be taken not only de jure, but de facto; as we have no authority to the contrary, so neither have we any disposition; we are otherwise minded and principled in ourselves. This notion of the words hath been already in part touched upon by us in the general handling of them. But here further it may be taken notice of by us, as to this particular restriction and application; an so there is this in it, That good and faithful Ministers, they can allow themselves no further in any exercise of their Ministerial Authority, whether of Doctrine or censure than as may consist with the good of Gos people, and Religion and Christianity itself▪ this is likewise in this expression, We can do nothing against the truth, but for the truth. This is that which the Apostle expresses sometimes in other places, as 2 Cor. 12.19. We speak before God in Christ, but we do all things, dearly beloved, for your edifying. So 1 Thes. 2.6, 7, &c. Nor of men sought we glory, neither of you, nor yetof others, when we might have been burthensome as the Apostles of Christ, or used authority; but we were gentle among you, even as a nurse cherisheth her children. And so 1 Cor. 9.12. Nevertheless we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ; 〈 in non-Latin alphabet 〉 , lest we should put any obstruction to it. This is that which is the great care and business of the faithful servants of Christ, and which has a command upon them.
And this is a very good pattern and example to us to be followed by us. We see here also what we should be careful of for our particulars. What should move us and act us in our Ministry, and what should curb and restrain us; where anything may further and promote the good of the Church, and the success of the Gospel, and be for the Truth; there we should follow it, an prosecute it all we can. Again on the other side, whatever may prove to the contrary, and be an hindrance and impediment thereunto, that we should be shy and wary of, we should not stretch ourselves beyond our measure and rule, and line in 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 reflection, 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 anything 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 qualify 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 endeavor to keep the people in blindness, and in ignorance and want of knowledge of what is truth. But those who are faithful and aim at God's glory, are otherwise both affected and employed.
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 qualify and mollify it unto them.
Thirdly, He did it likewise for his own vindication and absolution, that he might discharge himself of suspicion 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 endeavors 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 anything 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 itself 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 itself 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 embraced in point of error, whether men or Angels, Though we: yea, to rise higher, Though even an Angel from Heaven itself. From both together we may take notice of these two Particulars, as hinted to us: First, Not Persons of the greatest interest. Secondly, Not persons of the greatest perfections; neither of these might bear sway for the leaing from the truth.
First, Not persons of the greatest interest; Though we; Paul himself and other Ministers and Apostles, he would not have them to be heeded in this respect: We who have this relation to you as your Pastors and Teachers, we whom at present you do so esteem of, and who are so dear unto you, let neither our relation to you, nor your affection to us prevail with you in this particular. This is a Point very considerable, we know how very much interest does for the most part bear sway against Truth, and how many out of respect and affection, and partiality, and terms of compliance, do oftentimes degenerate into strange and pernicious tenets; now the Apostle would not have this to be so with these Galatians in any hand, that they should be carried away with sinister affection, but overlook it and neglect it in such a matter as this was. And so indeed it is fitting to be, we should not by the best and dearest friends which we have in the world be persuaded to the prejudice of the Gospel, or the deserting of the Truth of Christ. As God gave it in charge to his people under the Law, Deut. 13.6. Though thy friend, which is as thine own soul, entice thee, saying, Let us go and serve other gods, thou shalt not consent unto him, nor hearken unto him, &c. Friends are no friends there where they go about to divide us from the great friend of all, but in such cases as these are to be rejected: Solum pietatis genus est in hae re esse crudelem, as St. Jerome speaks tothis purpose. Therefore though we which are of that account and esteem with you should endeavor it, do not permit it.
Yea further, we for our number, as it is a note of plurality; it is not though I, but though we: I with many more besides joined with me; I and all the Apostles together, though we should do it yet let us not prevail in such a thing as this. Thou shalt not follow a multitude to do evil; no nor to think evil neither. We should not pin our judgments upon the multitude, nor be of that Religion which the most are in the world, that is to say, because they are so, but go upon other Principles in that profession which we take up to ourselves.
In all which good counsel of the Apostle, which he here gives to the Galatians, we may in a special manner take notice of his sincerity and ingenuity of disposition, in that he would not have so much as himself to be regarded or taken into consideraon to the prejudice or disadvantage of the Gospel. Therefore he says not only, though they, but though we ourselves. There are many which sometimes would not like it that others should be hearkened to in any sinister opinion, but yet they could like it well for themselves, and such as they are, their own party and interest, and government; no, but says the Apostle, Though even we, &c.
St. Paul he does not only own himself in such a case as this was, as preferring the Gospel of Christ before his own credit and esteem, and not caring what became of this, so that might flourish. Quod per ipfum dicebatur melius erat quam ipse per quem dicebatur, as Austin well observes, That which was sai by him being of more worth than he that said it. And herein giving a good example to all others besides. There are many which are so far addicted to themselves, and to their own reputation, as that they care not for their own advantage in that respect to forfeit even truth itself, and whatever may savor of it; do but come home to them a little in that which crosses their corrupt opinion, which is their truest self, they cannot endure it; but this they learn not from this vessel of Election the Apostle Paul, who desired himself rather to be accurst, than that this Gospel should be anything impaired by his Preaching or Ministry: If God (says he) should so far leave us, and give us up to the vanity and corruption of our own hearts, as that we should depart from the truth formerly delivered by us, and should preach another Gospel unto you, let even ourselves in this case be Anathema, and separate from Christ. That's the first part of the Disjunction, as it refers to persons of greatest interest; Though we, that is, I Paul, and the rest of the Apostles with me.
The second is as it relates to persons of greatest Perfections, Or an Angel from heaven. This carries it a little higher and further than that before; and signifies thus much unto us, That no Eminency and Perfection whatsoever is to prevail or to be regarded against the Truth. The Apostle (one would have thought) had said enough when he had said, Though we; yea and enough too as to this present head whereof we now speak concerning the abundance of all sorts of perfections; (for what were they which were wanting in him, and the rest of his brethren) but yet to make it so much the more full and complete indeed, he makes hold with the blessed Angels themselves to borrow an expression from them, as conducing to his purpose; not thinking those glorious Creatures too good to lend their names to the honor and glory of their Maker, and the advancement of the Gospel of Christ, though an Angel from heaven. In which phrase or manner of speech there are three several kinds of Perfections which seem to be excluded in this business: First, The Perfection of Parts and Understanding. Seconly, The Perfection of Grace and Sanctification. Thirdly, The Perfection of Employment, or manner of Dispensation.
First, The Perfection of Parts and Understanding, and natural Abilities: The Angels they are eminent for these, being knowing and intelligent Creatures, of quick and nimble apprehensions, of deep reaches, of perspicacious understandings; but yet even these, such as they are, are not to be heeded or attended in this matter. The greatest Learning is not to be heard to the disparagement of Truth: we had not need in these days in which we live to speak much either against Learning, or Learned men; but yet this we must needs say, that these are to be of no sway with us for the undermining of the Gospel; neither are we so far to be tied or addicted to them, asthat for their sake we should give way to Error and Heretical Doctrine. Indeed there is a respect to be had to such persons as those are who are noted for their gifts in that kind, so as not easily to cast them off, or to depart from them. Forasmuch as they do commonly hit right, and it is in their way and profession; therefore we do upon very good grounds (unless there be just cause to the contrary) hearken to them, especially where there is a fuller consent and accordance of them. It was a bold and a confident speech 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 ourselves. 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; 〈 in non-Latin alphabet 〉 , 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 e Coelo; but it is e Coelo lapsus, not e 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 Knowledge, 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 knowledge, 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 endeavor it they should not obtain it.
So that here now there is another collection and conclusion, which we touched 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 everyone 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 resolved 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 heresies 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 judge 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 men's 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 practice. 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 privilege, but which is more even the Angels in Heaven; whereby he would signify 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 toother) yet of the two it is far more easy 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 engaged to this for its defense 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 employment 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 〈 in non-Latin alphabet 〉 . 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 naught? 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 employment? And what cause have we then to keep close to this infallible rule, which through God's goodness is left unto us? yea, and as the Bereans 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 superior 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, 〈 in non-Latin alphabet 〉 . 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 z •• in him; there being a great deal of danger 〈◊〉 indulgence given in this kind; we cannot d ••• d truth, and tolerate error both at once, especially such as that error itself may be for the nature of it. That which carries in it sometimes a show 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 anything 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 men's perverseness 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 practice, 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 will with you; letme alone in mine errors, and I will pardon you for yours; which cry up charity, and tenderness, and condescension, and such things as these, that so they may the better lie hid, and run away with their own heterodoxy, an unsoundness, untouchit, and unexamined. This is naught for the Principle, though perhaps upon better reasons there might be ground for the thing itself, 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 enjoy'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 wholesome 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) 〈 in non-Latin alphabet 〉 . This same 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , whose mouths must be stopit who subvert whole houses, teaching things which they ought not, for filthy lucres sake. And the Apostle Peter in like manner does testify against them also, 2 Pet. 2.1. But there were false prophets among the people, even as there shall be false teachers among you, who privily shall bring in damnable herestes, even denying the Lord that bought them, and bring upon themselves swift destruction. False Prophets of old, and false teachers now answerably to them. So likewise our blessed Savior, Matth. 5.19. Whosoever shall break one of these least Commandments, and teach men so, shall be called the least in the Kingdom of Heaven. This corrupt teaching, it is such as is on all hands condemned.
Seconly, It is not Preaching at large neither, but Preaching to you: there's an Emphasis upon his Heaters, and persons Preached unto. If these false teachers which the Apostle aims at had Preached their Errors only to the Gentiles, or unconverted Jews, it had not been so great a matter, nor of so high an aggravation; but to Preach thus to the Galatians, which were now Christians, and brought home to the faith; this made it intolerable: of all false teachers that are, there's none like to them, who are seducers, and who endeavor to make people to apostatize, and to fall back from the truth received; such were these here which St. Paul declared against, and therefore deserved in a special manner to be accurst: It's bad enough, an too bad to keep off others from the faith, in a way of prevention; but to turn them from it in a way of corruption, this is heinous and grievous indeed. This was that which the Apostle in another place did so abominate in Elimas the sorcerer, who sought to turn away Sergius Paulus from the faith, Act. 13.8, 9, 10. O full of all subtlety (says he) and all mischief, thou child of the devil, thou enemy of all righteousness; wilt thou not cease to pervert the righteousness of the Lord? It is a mischievous and devilish disposition savouring of Hell itself, to go about to put others out of the way of Truth and Righteousness. This was that which Elimas did there, and which the false teachers also did here in the Church of Galatia. And therefore if there be any such as these, let him be an Anathema, though an Angel from Heaven.
Thirdly, There's an Emphasis also upon the Doctrine; Si quis Evangelizaverit, if any one Preach another Gospel: every Doctrine that is Preach'd, is not Gospel, nor Preach'd under the notion of Gospel: As the Law of Moses, speculations of Philosophy, and the like; there were some which taught these barely and simply considered in themselves, which the Apostle at this present did not trouble himself withal. But those which obtruded these things as Gospel, and as points necessary to be believed to salvation, as some of them did; such as these they deserved an execration, and accordingly does St. Paul here inflict it, and fasten it upon them: If any one shall do thus, let him be accursed.
In brief (togive you a full account of the scope and main drift of this Scripture), there are two things especially which are here excepted and protested against, according to a double notion of the Praeposition 〈 in non-Latin alphabet 〉 , which notes either against, or besides; as it denotes against, so it is a caution against false Doctrine, If any one teach contrary; as it denotes besides, so it is a caution against new Doctrine; If any one add or put in their Preaching: either of these are challenged and condemned here in the Text.
First, The Preaching of false Doctrine, If any one Preach contrary: the Apostle lays a Caveat against such which did expose the Doctrine and Truth of Christ which had been taught by himself and the rest of the Apostles. This he signifies in the Verses immediately before the Text, the sixth and seventh of this Chapter. I marvel that ye are so soon removed from himthat 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. But though we or an Angel, &c. By which connection, it is evident this, that the Apostles aim and main intent is thus much, to deal with them which did thwart the Gospel, and set against that, as appears further by the word 〈 in non-Latin alphabet 〉 , which we touched upon before: such Doctrines and Teachers as those are, which do go cross and contrary to the Gospel, they are such as are not to be endured in the Church of Christ. This is the point which we have here before us drawn from these words, as which is principally observable in them. By the Gospel (that ye may know what we mean) is to be understood the Doctrine of God's free grace in Christ, by whom he hath been pleased to reconcile the world to himself, that same 〈 in non-Latin alphabet 〉 , the word of reconciliation, as the Apostle calls it in another place, 2 Cor. 5: 19. That's the Gospel which is here spoken of. Now whosoever shall nullify this, or impair it, and diminish from it, they are such as are here censured in this Scripture; and not only here in this, but likewise in somer others besides; as we may observe, if we search into them.
The reason of it is this; because the Gospel is such a Doctrine, as wherein God is more magnified and advanced than any other; therefore to Preach down that, that is in effect to Preach down God himself, which he will not away with. It is to disparage him in his sweet and gracious Attributes of mercy, and goodness, and loving kindness, and such as these, which are inseparably in him. It is to frustrate him in his great design which he does propound to himself in the world, and for the accomplishing whereof the whole world itself is continued.
Therefore let us by all means take heed of such points as those are which are injurious hereunto, as the Doctrine of Papists, teaching Justification by the Law. The Doctrine of Socinians denying the Satisfaction of Christ. The Doctrine of Antinomians, introducing licentiousness of life and conversation. All such as these and the like are contrary and directly opposite to that Gospel which was preached by Paul an the rest of his Brethren, being a Doctrine of Grace ond sufficiency, of strictness and exactness of obedience, which is taught and held forth in it. So much for that, as here's a caution against false Doctrine, and preaching against the Gospel.
The second is a Caution against new Doctrine, and preaching besides the Gospel; the Spirit of God provides against this, that there be no addition made to the Gospel, but it be preserved whole and entire. Add thou not unto his words lest he reprove thee, and thou be found a liar, Prov. 30.6. It holds not only of the Law but of the Gospel. Therefore in Jude v. 3. It is called the faith which was once delivered to the Saints. Once, and once for all, as whereof there is to be no alteration, and whereunto there is to be no addition. If any man shall add unto these things, God shall add unto him the plagues that are written in this Book, Rev. 22.18. Hence Heb. 13.9. Be not carried about with divers and strange Doctrines. 〈 in non-Latin alphabet 〉 , Divers and strange, divers in regard of their multiplication; strange in regard of their innovation.
It this present Text before us there are two phrases or expressions whereby this newness or strangeness of Doctrine is set forth unto us: First, Other than as we have preached, in the eighth verse. Secondly, Other than as you have received, in the ninth; which though at the last they come both to one and the same effect, yet have a different notion in them considerable of us.
First, Other than as we have preached; the Apostle Paul reduces all Doctrine to what himself and other of the Apostles of Christ had delivered, making that the measure of all the rest. This he might very well do without any rigor at all; and it was that which did very well become him, considering who he was, namely the Apostle of Christ, who had received what he taught by the Revelation of Christ himself, as he signifies afterwards. He does not stand upon that which he had preached as purely his own, but as Christ's whose Minister he was, and from whose authority, and in whose name he delivered what he did unto them. So that though it be what we have preached as to the expression, yet it is indeed what we are commanded to preach for the intention and meaning of it. The stress and strength of the phrase does not lie so much in his own performance as in God's allowance, and warranting of him to what he performed, as doing it by Divine commission. Where (again) we may be the way further observe, that this restriction here of the Apostle Paul 's which he does fasten upon others in reference to himself, is not so much to the manner of his Preaching, as rather to the matter; it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . There are divers Improvements and Modifications of the same Truth, according to the various Gifts and Abilities which God communicates to his servants, some in one kind, and some in another. Ye shall have some kind of persons who would confine all kind of Preachers to one and the same kind of way and method of Preaching. This is a business which is not to be expected, neither does the Apostle urge it in this Scripture, but in the allowing to everyone that gift and manner of Preaching which is most agreeable to himself, (so it be grave and sober, and proper, and becoming the Majesty of the Gospel) he does limit them only for matter to the Doctrine of the Scripture; that there be nothing delivered but what does consist with that, and which either directly or by consequent is to be found in it.
Upon this account there are two sorts of Persons which seem to be cashiered by St. Paul as to this matter of Preaching, the one is Papists with their unwritten Traditions; the other is Enthusiasts with their new Discoveries and Revelations; forasmuch as either of these do preach besides that which hath been preached by Paul an the rest of the Apostles, they seem hereby to be condemned.
First, Papists with their unwritten Traditions: The Church of Rome besides that which is commended to us in the Holy Scriptures, would impose upon us to be believed by us, (and that as necessary also to Salvation) what they call unwritten Verities, and do equal their own Cabala to the Bible and Book of God itself. Credunt sine Scriptures ut credant adversus Scripturas. Tert. p. 207. Now we see here what to think of them, by what is here said by the Apostle Paul, If either we or an angel preach besides, &c. There's nothing now which is to be preached or entertained besides the Scripture. And Tertullian 's rule holds good, Non credimus quia non legimus, We believe it not, because we read it not. Read it not? where? namely in the Scripture and written Word of God. And St. Ambrose to the like purpose in his first Book de fide ad Gratianum, Scripturas interrogemus, interrogemus Apostolos, interrogemus Prophetas, &c. I would not (says he) that ye should so much rely upon us and our argument, let us ask the Scriptures, let us ask the Apostles, let us ask the Prophets, yea let us ask Christ himself (speaking in them) resolving all into the Word of God.
Secondly, Enthusiasis with their new Discoveries and Revelations, they seem hereby also to be excluded: If nothing may now be preached besides that which hath been already delivered by St. Paul and the rest of the Apostles, then certainly there can now be no new Article of Faith in Religion obtruded upon us. I say no new Article of Faith, nor any such point as is necessary to be believed upon the Terms of Salvation; there's no room for such things as these, as may appear by St. Paul's Anathema here in the Text. Indeed we do not deny but there may be (and daily are) new clearings and explications and enlargements of those former Truths which have been taught and received in former times; and so new light subjective, but not any new Truth itself, which has not already been made known to the Church, and so new light objective, or in Propositions. There may be discoveries of new Truths in Philosophy, but not in Religion; and in Divinity, as to some Points which are purely Speculative & Theological, but not which are Fundamental and Practical; no, the Gospel it is Aeternum Evangelium, it is the Everlasting Gospel, as it is called, Rev. 14.6. From whence there is to be no subtraction, and unto which there is to be no Accumulation. The once thinking of this since the consignation and sealing up of the Canon, has been exploded in all times of the Church. Mos iste semper in Ecclesiâ viguit (says Vincentius Lyrinensis) ut quo quisque foret Religiosior eo promptius novellis adinventionibus conrairet. This has always been the custom and fashion in the Church of God, that by how much any one hath been more Religious than others, by so much the more readily hath he set himself against any strange and novel inventions. Thus he a learned and ancient Writer, which he does illustrate by divers examples. And again to the same purpose, Nove dicendum sed non nova, We may speak in a new manner, but not new things. And he sets it forth by a very lively and elegant comparison, Imitetur animarum Religio rationem corporum, quae licet annorum processu numeros suas evolvant & expleant eadem tamen quae erant permanent, Let the Religion of the Soul herein imitate the condition of the Body, which though in process of time it does extend itself to a greater magnitude and fullness, yet for the subtance of the parts themselves is still one and the same. And so much of the first Expression, besides what we have Preached, in this eighth verse.
We may in the second place take in the other, besides what you have received, in the ninth, which though it seems to be much at one, yet has somewhat further implied in it; for Preaching is one thing, and receiving of what is preached is another. At least in the Apostles sense, and as he intended it, who means not only a true hearing of it, and receiving it with their outward ears, but likewise moreover an accepting of it, and embracing it with their minds and affections; and so there's an Argument taken from themselves as well as from the Apostles. It being a great piece of levity in them to depart from that Doctrine which they had received, and a great piece of wickedness in others to go about to divert them from it, and to snatch it as it were out of their hands. The like expression to this we shall find in another place, as 1 Cor. 15.1. I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand. For those which never heard of any other, to have a new Gospel to be preached unto them, it might not be so bad; but for those who have been instructed in the Truth, and trained up to the Doctrine of Christ, to have another Gospel imposed upon them, this was gross and unsufferable, and the Apostle could not bitterly enough express himself in terms against it. There's a great engagement upon Christian to keep close to those Truths which they have received, and not to swerve from them.
But why then does he say in another place, If he that cometh preacheth to you another Jesus, whom we have not preached; or if ye receive another Spirit which ye have not received, or another Gospel which you have not accepted, 2 Cor. 11.4. ye might well bear with him. This seems at the first hearing to warrant both the preaching and receiving of another Gospel; and that he might be born withal, whoever he were, that should undertake to do it, which seems contrary to this before-mentioned.
For answer hereunto we must know thus much. That another Gospel here in the Galatians, is different from another Gospel in the Corinthians in this respect, forasmuch as here in the Text it is taken absolutely, but there in that other place only upon supposition; and the Apostles meaning there is no more but this, If he that cometh prophesy to you another, that is, a better Gospel, or the Gospel in a better manner than we have preached (as I am sure he cannot do) why then so and so, which does not imply that there can be indeed another Gospel, but by way of ironic does imply rather the contrary, it being a kind of triumphing speech in St. Paul, whereby he does insult over the presumptions of the false Apostles amongst them. But so much for that. I have one now with the first branch in this Verse, viz. the Miscarriage supposed, If any man preach.
The second is the Cantion or Denunciation of Punishment inferred upon it, Let him be accursed. The word 〈 in non-Latin alphabet 〉 in the Greek is of various signification, it denotes two things especially, either first of all somewhat which is consecrated and devoted to God himself, which it was not lawful to put to any other use besides; Hence the Vessels of the Temple were called, 〈 in non-Latin alphabet 〉 , Vessels of special Dedication. Or secondly, it signifies somewhat which is appointed and designed to destruction. And so it is expressed by Soudas, 〈 in non-Latin alphabet 〉 . This is the same in force and congruity of speech with the Hebrew word Cherem, coming from the root Charam, which signifies both to devote, and to cut off or destroy; forasmuch as that which is devoted perishes to him who usurps it, and unjustly possesses it, and (through the judgment of God) proves oftentimes a destruction to him both in himself, and also in his Relations. Upon this account of the word, there are two things especially which the Apostle Paul seems here in the Text to wish to the false Apostles in Galatia, the one is destruction from God, that he would deal severely with them, and proceed in judgment against them; the other is separation from the Church, that they would altogether abhor them, and proceed in censure upon them. Take it which way you will (as either way you may take it) it is a very grievous and heavy denunciation.
Only there are two things which here stand in the way to be explicated and unfolded by us: First, The Apostles Authority, Quo jure? how he could do this? Curse and Anathematize Angels which were in a rank and degree above him. Cum par in parem, & multo minus in majorem non habent authoritatem. Forasmuch as an Equal has not power over an Equal, and much less over a superior.
Seconly, The Apostles Charity, Quo cord? why he would do this, upon supposition that he might devote both men and Angels to destruction. To these we answer (in one word) that the Apostle Paul is not here to be looked upon as a private person, acting either upon his own authority, or in his own cause, but in the nam and cause of God, and the whole Church. In which respect all Creatures whatsoever were nothing to him, so that as he did it with very good warrant, so he might also do it with very good affection, and no breach of charity at all in him.
This does not give allowance to others lightly and upon no occasion, and from a private spirit to be full of imprecations, as we shall sometimes observe some to be, wherein as they do sometimes lose their labor, in that the curse causlessshall not come, as Solomon speaks, so now and then also provide ill for themselves; but it does only warrant the right use of Church-censures in those hands which are entrusted with them.
Again, neither does this allow a Church itself to use such a power as this is in re levi, in a matter of higher moment and consequence, much less which is unjust and unequal; as the Papists in their Bruta Fulmina, their 〈 in non-Latin alphabet 〉 , their Bulls and Curses, and Execrations an Anathema's which they daily send forth against the Saints and servants of Christ: but upon good ground an cause for it; then it may be as lawful to inflict it, as it is sad and lamentable to bear it. And so now I have done with this Protestation simply propounded, in the eighth verse of this Chapter, Though we, &c. —
The second i as it is Emphatically repeated in the ninth, As we said before so say I now again, if any one, &c. In sacrâ Scripturâ 〈 in non-Latin alphabet 〉 non est 〈 in non-Latin alphabet 〉 . In the Holy Scripture the rehearsing of the same thing is no vain repetition or tautology. It is a Rule in Divinity, 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 persuasion of the Truth which he had taught and delivered: It is a sign he was no Sceptic in his Religion, nor yet in his Ministry, but was well assured of that which he both belived and embraced himself, as also preached 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 everyone 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 men's 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 threatenings 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 loath fall into the ditch, as our Savior himself has told us.
Thirdly, For the better enforcing of the Truth and Doctrine itself: 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 persuadest 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 expressed 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 itself; 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 itself; 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 knowledge. 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 labor to be satisfied and well-grounded in the Truths of Religion, and then keep ourselves to them, and stand stiffly and resolutely upon them; in this case we should not cast away our Confidence which hath great recompense of reward, as it is Heb. 10.35. Whether private Christians or Ministers: private Christians, as concerns the embracing of the Truth; and Ministers, as concerns the spreading of it: we should both of us so order ourselves 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 causelessly, 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 persuaded 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 expressed 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 men's 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 impaired 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 show 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 diminished, or his servants to be imposed upon and deluded, and not in the mean time in our several places bestir ourselves 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 toother. It is the observation of Theophylact upon the place, In that he anathematizes Angels, he thereby excludes and casts off all authority, 〈 in non-Latin alphabet 〉 , in that he anathematizes himself, all propriety, 〈 in non-Latin alphabet 〉 . Neither consideration was available or of force with him to cause him to spare them. Men's 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 practiced in the world; yea, rather the contrary. If there be anything which concerns ourselves, 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 show 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 show 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 enforcement 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 as much 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 cursed before, so I curse now again. I am the same in the threatening 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 rendered 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 practice 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 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 mere 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 Apostasy to depart from Truth, and has the reward of Apostasy with it. The latter end of such persons being worse with them than the beginning, 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 expressed 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 cursed 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 non-Latin alphabet 〉 ) 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 easy a matter dispenst with, and reversed by those that inflicted it, to the great ignominy, and scandal, and contempt of God's own Ordinance, and the just offense of God's own People: such carriages as these are do not become the Ministers of Christ, who are entrusted 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 condemned oftentimes in our own consciences in such cases, checking us for it: so much also for that, the Explication of the Apostles Constancy in this Expression in two particulars, both in point of Doctrine and Censure.
Now to draw up this whole Discourse of the Apostle into a brief sum and conclusion. We may not rest ourselves only in these expressions barely propounded, as if his intent had been no more but this to show his Power and Authority over Angels, or others, as to the Anathematizing of them; no, but there's a further drift in them than all this, which we may reduce to Three Heads: There's a threefold respect of all which hath been hitherto spoken. First, The inflexibility of the Gospel. Secondly, The Duty of the hearers of it. Thirdly, The misery of false teachers.
First, We have here set before us the inflexibility and unvariableness of the Gospel and Doctrine of Christ; that it is a thing which does not change with times, or persons, or conditions, but is still one and the same, otherwise the Apostle could not have been thus absolute and peremptory about it. What was Religion formerly, it is Religion still; and what is now Religion, it was Religion many years ago in the Generations which are past, and will be, and must be likewise to the end of the world. We speak now in regard of the things themselves in their own nature. Indeed men's opinions alter and vary about them, but the points themselves are still the same; we can have no new Gospel, nor new Jesus, nor new Spirit of God, as the Apostle seems to imply in the Scripture before alleged. All these things are unalterable, and inviolable, and indispensable; there's no changing, nor bartering of them: Look as the principles of nature are immutable, so likewise the principles of grace: That the Principles of Nature are so is very clear; Reason is the same in all men, and in all nations, and in all ages, and the same common principles of it ( 〈 in non-Latin alphabet 〉 , as we call them) they are scattered and dispersed, and communicated to the whole world. This it holds also (by a proportion) as to the Principles of Religion and Christianity; Though so many have not these Principles in them, as have the Principles of Nature; yet so many as have them, they have them as immutably and unchangeably, one as the other; and ye may as soon rase out these, as ye may rase out them.
The Ground hereof is this: Because these things are laid in the Nature of God himself, who alters not; as God himself is unchangeable, so is his Truth which issues and proceeds from himself. And such a kind of thing is the Gospel, it is an Extract and Emanation from God; it was hid in him, and it does spring out, and flow forth from him. And so the Apostle in another place seems to derive it, 2 Cor. 1.18, &c. As God is true, our word toward you was not yea and nay: For the Son of God Jesus Christ, who was preached among you by us, was not yea and nay, but in him was yea: for all the promises of God in him are yea, and in him Amen, unto the glory of God by us.
From hence will now follow, That therefore our faith does not stand in the wisdom of men, but in the power of God, as it is 1 Cor. 2.5. Christianity and the Doctrine of Religion is not as any man living will determine, but as God himself has done it to our hands; and we must fetch it out of his written word, where his will is revealed unto us, and which is still one and the same, yesterday, and today, and forever. Therefore those that are every day in a new opinion, and change their Religion with the fashions; we see here what to think of them, even as of those that do not know or understand what Religion is, or what belongs unto it, which is a constant and certain business, a thing imbred and connatural, where it pleases God to vouchsafe to bestow it; and such as is not easily rooted out, yea indeed, at all, out of that heart in which it is wrought. Look as no man that has common sense and reason in him, will be beaten out of such and such Principles: If an Angel from Heaven should say that black were white, or white black, or contradict anything which comes within the verge of sense, we would not believe him; so neither will a Christian in these things which belong to Christianity; therein there is as great certainty, yea greater than in the principles of nature. That's then the first result or conclusion which does follow from this Text, viz. The inflexibility of the Gospel.
The second is the Duty of the Hearers of it, and that particularly in reference to the Dispensers, which is this, not to have the faith of our Lord Jesus Christ in respect of persons. This is clear also from the words, wherein we are discharged, not only from the Apostles themselves, but also of the Angels from Heaven: It's no matter who's the Preacher, but what's the Sermon; not who it is that speaks this or that, but what it is which is said by him. Indeed, for the most part, we do rather look after the former, than we do after the latter: If men, who are of esteem with us, do deliver at any time such and such points unto us; we receive them, let them be what they will be; swallow them without chewing, let them go down without any sticking, or straining, or stopping at all at them; but this is not safe for us to do, if we will be ruled by the Apostle himself, who to this purpose restrains us; and in case of notorious Error and Contradiction to the Doctrine of Scripture, Though we, or an Angel from Heaven should Preach it, he will not allow it; that's the second Corolary.
Thirdly, Here's the danger of all Seducers and false teachers, which is this, that they lie under a curse, and are exposed to a most severe Anathema; and that uttered not in passion, or fury, or lightness, or by a private person, such an one as had nothing to do with it, but by Authority, and by the Apostle of Christ. This has somewhat more in it than the world is commonly aware of: It is a dangerous thing to be under the pressure and weight of an Apostolical or Ministerial Imprecation, and the rather as we do not presently see the sad effects and consequences of it. This is that which falls heavily upon those persons which do corrupt the Doctrine of Christ, and abound with their novel opinions and innovations in matters of Religion: they are here by the Ministry of St. Paul, long ago pronounced to be accursed.
Neither does this Curse light only upon the Preachers, and Authors, and Devisers of these Errors, but in part also breaks upon the receivers; which we may take in with it, and add unto it. Those that admit of such points as those are, whenas they have been formerly taught better, they may not 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 persuaded (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 ourselves, 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 God's 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 ourselves to as much as we can.
Especially you of this City, that I may bring it a little nearer to you; it behooves 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, welcomed it, and embraced it, and given entertainment to it, and expressed your affections to those who have been the Ministers of it, both in former times and of late: For which cause there are great engagements upon you to stick close unto it, and not to suffer yourselves 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 Nazianzen tells us of Constantine, that when he drew near to his end, of the three things which troubled, his spirit, this was one, 〈 in non-Latin alphabet 〉 , 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 recompense) 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. Lets 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 ourselves: 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 longsuffering, 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 poison; 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 longsuffering 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 God's 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 longsuffering, &c.
IN the Text itself 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 behavior 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 perverseness, and contempt; they despise this his Goodness