One Hundred Select Sermons, New Testament · Sermon 36
SERMON XXXVI.
Gal. 1.8, 9.
But though we, or an angel from heaven, preach any other Goſpel unto you, than that which we have preached unto you, let him be accurſed.
As we ſaid before, ſo we ſay now again, If any man preach any other Goſpel unto you, than that ye have received, let him be accurſed.
There have been ſeldom any great endeavours of good to the Church of God, but there have been alſo at the ſame time attempts of the contrary miſchief; where the Goodman hath ſown his wheat, the evil one hath ſown his tares; and where the Miniſters of Chriſt have been industrious in the preaching and propagating of the Truth, there the ministers of Satan have been as diligent in the ſcattering and ſpreading of error; ſo that as the Son of Go was manifested to destroy the works of the Devil, ſo the ſons of the Devil are manifested to destroy (what in them lies) the works of God. It was thus at this time now in the Church of Galatia, to which the Apostle Paul here writes. They had been called into the Grace of Chriſt, and has the Goſpel preached unto them by himſelf and ſome other of the Apostles; and now there were ſome that troubled them, and would pervert this Goſpel amongst them, as is ſignified to us in the ſeventh Verſe of this Chapter, I marvel that ye are ſo ſoon removed from him that called you into the Grace of Chriſt unto another Goſpel; which is not another, but there be ſome that trouble you, and which would pervert the Goſpel of Chriſt. And becauſe that this is a buſineſs which requires ſome kind of ſlightand craftineſs for the accompliſhment of it, therefore theſe deceitful workers are not wanting to themſelves in any thing which might tend or conduce hereunto. Amongst other tricks and ſhifts which are deviſed and uſed by them, this was none of the least to pretend Magna nomina, great Names and Perſons, and Authority for the countenancing of their corrupt Opinions which they obtruded upon the people; wherein they do not only preſume upon ſome of the Apostles, James, Peter, and John, but even likewiſe upon the Angels themſelves, as having received inſtruction from them. Now here in this Text which we have in hand, does the Apostle make reply and take off ſuch Objections as theſe were, andmakes them to be of no account with them. But though we or an angel from heaven, &c.
THe Text it ſelf is a Proteſtation made by the Apoſtle Paul to the Galatians againſt ſeducers and falſe teachers amongſt them, which (for our better handling of it) is conſiderable of us two manner of ways: Firſt, In the ſimple Propoſition. Secondly, In the Emphatical Repetition. The ſimple Propoſition of it, that we have laid down in the firſt of theſe Verſes, the 8th. Though we, &c. The Emphatical repetition in the latter, viz. the ninth, As we ſaid before, &c.
We begin with the ſimple Propoſition of it, But though we, &c. wherein again we have two Branches more: Firſt, the miſcarriage ſuppoſed. Secondly, The caution or denunciation of puniſhment inferred upon it.
The miſcarriage ſuppoſed, Though we or an Angel from Heaven preach, &c. The caution or puniſhment inferred, Let him be accurſed.
For the firſt, namely the miſcarriage, we have again two Particulars further: Firſt, The Perſons mentioned, We or an Angel from Heaven. Secondly, The evil or crime it ſelf faſtened upon them, Preach any other Goſpel, &c.
Firſt, To ſpeak of the former, We or an Angel from Heaven. This is not to be taken as probable, as a thing likely to be ſo indeed, but only per impoſſibilem hypotheſin, by way of ſuppoſition and putting of a caſe, where the ſcope is rather to be attended than the words themſelves for the promoting of the Apoſtles deſign. In which expreſſion there are two ſorts of perſons excluded from being hearkened to, and imbraced in point of error, whether men or Angels, Though we: yea, to riſe higher, Though even an Angel from Heaven it ſelf. From both together we may take notice of theſe two Particulars, as hinted to us: Firſt, Not Perſons of the greateſt intereſt. 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 perſwaded 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 endeavour 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 our ſelves.
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 our ſelves. 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 it ſelf, and whatever may ſavour 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 any thing 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 our ſelves 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 compleat 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 honour 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 tyed 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 our ſelves. That's the firſt thing excluded in this paſſage and expreſſion, to wit the perfection of Parts and Underſtanding, and natural Abilities, though of an Angel himſelf.
The ſecond is the perfection of Grace and Spiritual endowments, that ye have in the Additional expreſſion; foreign, Angelus de Coelo, id eſt Angelus ſanctus, as Cajetan well, from heaven, an Angel from heaven, that is an holy or heavenly Angel, by taking it denominative. Indeed (if we ſpeak ſtrictly) even the Devil himſelf is an Angel, and an Angel from Heaven too, Angelus è Coelo; but it is è Coelo lapſus, not è coelo miſſus, an Angel fallen from heaven, not an Angel ſent from it, or from it in a way of diſtance, not in a way of derivation; ſent from it in a way of puniſhment, not in a way of diſpenſation, as having no lot or ſhare, or part at all now in it. How art thou fallen from heaven, O Lucifer, ſon of the morning, Iſa. 14.12. And I beheld Satan as lightening fall from heaven, Luk. 10.18. The Angels which kept not their principality or firſt eſtate, but left their own habitation, reſerved in chains of darkneſs, &c. Jude ver. 9. But this does not come home to the Text, which is to be taken of an Angel of light, a glorious Angel, which was very proper to be inſtanced in here by St. Paul, foraſmuch as he elſewhere tells us, That Satan transforms himſelf into ſuch a kind of Angel, and his Miniſters alſo like him into the Miniſters of righteouſneſs, whoſe end ſhall therefore be according to their works, 2 Cor. 11.14, 15.
We might add here one thing more, an Angel from heaven, not really but according to imagination, whether of himſelf or others, which only makes himſelf as an Angel, or whom others take to be ſo with him, &c. ſuch an one as this is caſhiered. And ſo now it will ſerve a little further to illuſtrate this Point unto us; for if we ſpeak but of natural Abilities and Qualifications, the Endowments of Reaſon and Knowledg, and Underſtanding, here the Devils and evil Angels may come in as well for a ſhare as any other; and it may be you would eaſily grant that we ſhould not hearken to ſuch as theſe. If the Devils and all the Angels from Hell, with all their knowledg, whether natural or acquiſite in them, ſhould impoſe a new Goſpel upon you, you would think you ſhould not give heed unto them; well, but what now o you think of the good Angels, the Angels from Heaven? The Apoſtle here reſolves it, no not they neither, if we could ſuppoſe or imagine they might endeavour it they ſhould not obtain it.
So that here now there is another collection and concluſion, which we toucht not before, and that is this, That the greateſt holineſs is not to be made a patron of Error; as learning may not prevail againſt the Truth, ſo neither Grace in the abuſe and miſimprovement of it. An Angel from Heaven: Heaven in the proper notion of it does denote holineſs and Grace; (though carnal perſons do not for the moſt part ſo look upon it, but have other conceits and apprehenſions of it differing therefrom) yet ſo it is, and ſo alſo it does (as I ſaid) here in this place. Yet this grace or holineſs whatever, or in whomſoever it be, may not bedrawn to the perverting of the Goſpel. There is a great reſpect to be had to godly men, and it is not ſafe for any eaſily to withdraw from the common vote and conſent of them in matters of Religion; (the more ſhame for thoſe that do it) becauſe every one is beſt to be believed in his own art and way, and profeſſion, and God does not uſually leave them. But yet for all that we may not build our faith upon theſe neither. Becauſe all that godly men ſay does not proceed from godlineſs in them, but ſometimes from another principle, which with Grace is moſt agreeable to them. We may therefore join theſe two both together, of Learning and Golineſs and both as inſufficient to pervert us, an to draw us from the Truth, which is very well reſolv'd by a grave and ancient Author tothis purpoſe, Tertullian by name, in his Book de praſcriptionibus adverſus Haereticos, Quid ergo (ſays he) ſi Epiſcopus, ſi Diaconus, ſi Doctor, ſi etiam Martyr lapſus a regulâ fuerit, ideo haereſes veritatem videbuntur obtinere? What then (ſays he) though a Biſhop, though a Miniſter, though a Doctor, though a Martyr ſhould ſwerve from the right rule, ſhall therefore Hereſies preſently hereupon go for truth? Ex perſonis probamus fidem? an ex fide perſonas? Do we from the perſons judg of the Doctrine, or from the Doctrine of the perſons? And again a little after in the ſame place, Avolent quantum volent, paleae levis ſidei, &c. Let the chaff of light belief fly whither it will, being blown about with every temptation; but from thence there ſhall be ſo much the purer grain laid up in the Barn of the Lord; ſo little efficacy did he give to mens perſons for the drawing into Grace.
And yet this (which ſhould make us ſo much the more heedful of it) is an occaſion which the Devil does oftentimes make very great uſe of for the effecting of his own deſigns; he takes advantage of the reputed goodneſs and holineſs of ſuch and ſuch perſons, to wind others into ſuch and ſuch labyrinths whether of opinion or practiſe. Are not ſuch men of ſuch a judgment? Do not ſuch men do thus and thus? and why ſhould you then ſtand out againſt it? The Apoſtle Paul does here in one word ſweep this away, whiles he excludes not only himſelf and the reſt of the Apoſtles from this priviledg, but which is more even the Angels in Heaven; whereby he would ſignifie thus much unto us, that the ſureneſs of their ſtanding, and abidingand perſeveringin Grace is more queſtionable than the Truth of the Goſpel; and though neither of them in good earneſt be poſſible (either one or t'other) yet of the two it is far more eaſie and likely that the good Angels ſhould leave their habitation, and fall away into the condition of Devils, than that the Goſpel of Chriſt ſhould be nullified and degenerate into error: God being more ingaged to this for its defence and preſervation, than he is to them: The one being but his creatures, but the other being as it were a part of himſelf. So then that's now the ſecond thing excluded as to this buſineſs; to wit, the perfections of grace and ſpiritual endowments.
The Third is the perfection of imployment or manner of diſpenſation: An Angel from Heaven, that is, an Angel as coming from heaven, and pretending to Divine Inſpiration: And ſo there is this in it, That the highest Revelations are not to be named or heard against the Scriptures. The word of God, as it is delivered to us from the mouths and pens of the Prophets and Apostles of Christ, is to be of more account and esteem with us, than as if an Angel ſhould come down from Heaven with an errand or meſſage to us; Though an Angel from Heaven. This is clear from that which the Apoſtle Peter has to this purpoſe, 2 Pet. 1.18, 19. Where there ſeems to be a compariſon made betwixt Scripture and Revelation, and the pre-eminence given to Scripture: The voice which came from Heaven we heard, when we were with him in the holy mount: We have alſo a more ſure word of prophecy, whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place, &c. Mark here foreign. The word of prophecy, it is more ſure than the voice from Heaven.
And if than a voice from Heaven indeed, How much more then ſurer than a pretended? How muſt all imaginary Revelations upon this account now fall to the ground, and come to nought? If an Angel from heaven may not be believed in contradiction to the Scripture and written Word; How much leſs may any other beſides of inferior rank or imployment? And what cauſe have we then to keep cloſe to this infallible rule, which through Gods goodneſs is left unto us? yea, and as the Beraeans ſometimes did in Act. 17.11. Search the Scriptures daily to ſee whether thoſe things are ſo, which are ſpoken even by Paul himſelf, or if there be any other Miniſter beſides ſuperiour unto him. So much for that firſt particular, viz. The perſons mentioned, We, or an angel from Heaven.
The ſecond is the miſcarriage, which by ſuppoſition is faſtened upon them, and that is in theſe words, Preach any other Goſpel unto you, than that which we have preached unto you, foreign. 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 it ſelf may be for the nature of it. That which carries in it ſometimes a ſhew of charity and ingenuous condeſcenſion, i indeed nothing elſe but treachery, and betraying the Doctrine of Chriſt, which is committed unto us: Indeed in ſome points and caſes, that rule and practice of the Apoſtle Paul to the Philippians is very good: If in any thing ye be otherwiſe minded, God ſhall reveal even this unto you, Phil. 3.15. But in others it will not hold, becauſe God has revealed it already, and it is mens perverſneſs that keeps them off from cloſing with it. In matters of greater conſequence, and in matters of clearer evidence, there is no permiſſion of men to enjoy their own ſenſe; becauſe here it is not want of power, but want of will that makes them to ſtand out, whiles they ſhut their eyes upon that light which is tendered to them, that they may the freer enjoy their luſts.
And for thoſe caſes in which ſome indulgence and freedom is to be granted, (as in lighter and ſmaller matters and which are not ſo clear) yet there is a great reſpect to be had to the Principles; whereupon, this is granted, which if they ſhall be otherwiſe than warrantable, it will hereupon appear to be inordinate: As firſt, That it be not out of an indifferency and neutrality in Religion; There are many which are ready ſometimes to give to others a liberty of judgment, and likewiſe of practiſe, becauſe they think it is no great matter what opinion any man's of, or what way any man's in; Out of Atheiſm and Profaneneſs of ſpirit, like Gallio, which care for none of theſe things; think that a man may be ſaved in any Religion whatſoever, that is, in no Religion at all.
Secondly, That it proceed not neither from corruption and carnal policy. Thus ye ſhall have many ſometimes which will allow others their opinions, that ſo they may with the better quietneſs enjoy their own. Bear with me, and I'le with you; letme alone in mine errors, and I'le pardon you for yours; which cry up charity, and tenderneſs, and condeſcenſion, and ſuch things as theſe, that ſo they may the better lye hid, and run away with their own heterodoxy, an unſoundneſs, untouch't, and unexamined. This is naught for the Principle, though perhaps upon better reaſons there might be ground for the thing it ſelf, which it is applied unto. But ſo much by the way for that: In this paſſage of the Apoſtles there are divers ſteps or gradations pertinently obſervable of us for our inſtruction.
Firſt, That the Apoſtle lays this grievous and heavy Cenſure, not ſo much upon the judgment or opinion ſimply conſidered, or privately injoy'd, butupon the vent, and diſcovery, and communication of it in Preaching. If we, or an angel ſhall preach, &c. There's an Emphaſis in the Conveyance. Preaching, it is the divulging of an opinion, and making it known; yea not only ſo, but the ſpreading of it, and ſcattering it, and diffuſing of it abroad. Now this as to matter of error and falſe Doctrine is groſs and intolerable: The Spirit of God in Scripture does not allow men to think that which is amiſs, or to be of a corrupt judgment themſelves; but when they will moreover diſcover it, and impart it, and convey it to others: here it does eſpecially reſtrain them, and lay a ſevere penalty upon them. Thus likewiſe in ſome other places; as 1 Tim. 6.3. If any man teach otherwiſe, and conſent not to wholeſom words, even the words of our Lord Jeſus Chriſt, and to the Doctrine which is according to godlineſs: He is proud, knowing nothing, &c. Teach otherwiſe, and conſent not, or come not off in his Teaching, (as the word properly ſignifies) foreign. This ſame foreign, 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, foreign, whoſe mouths muſt be stop't who ſubvert whole houſes, teaching things which they ought not, for filthy lucres ſake. And the Apoſtle Peter in like manner does teſtifie 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 Saviour, 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 indeavour 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 hainous and grievous indeed. This was that which the Apoſtle in another place did ſo abhominate in Elimas the ſorcerer, who ſought to turn away Sergius Paulus from the faith, Act. 13.8, 9, 10. O full of all ſubtilty (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 it ſelf, 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 foreign, 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 ſixt 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 connexion, 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 foreign, which we toucht 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 Gods free grace in Christ, by whom he hath been pleaſed to reconcile the world to himſelf, that ſame foreign, 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 nullifie 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 unſeparably 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 it ſelf 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 intire. Add thou not unto his words leſt he reprove thee, and thou be found a lyer, 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. foreign, 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 Chriſts 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 lye ſo much in his own performance as in Gods 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 foreign, but foreign. There are divers Improvements and Modifications of the ſame Truth, acccording 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 every one 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 preacht 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 it ſelf. Credunt ſine Scripturis 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 relye 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 ſubjectivè, but not any new Truth it ſelf, which has not already been made known to the Church, and ſo new light objectivè, 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 ſubſtraction, 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 it ſelf to a greater magnitude and fulneſs, 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 preacht 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 imbracing 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 propheſie 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 foreign 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, foreign, Veſſels of ſpecial Dedication. Or ſecondly, it ſignifies ſomewhat which is appointed and deſigned to deſtruction. And ſo it is expreſt by Suidas, foreign. 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 ſuperiour.
Seconly, The Apoſtles Charity, Quo corde? 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 lookt 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 labour, 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 intruſted with them.
Again, neither does this allow a Church it ſelf 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 foreign, 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 foreign non eſt foreign. In the Holy Scripture the rehearſing of the ſame thing is no vain repetition or tautologie. 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 perſwaſion of the Truth which he had taught and delivered: It is a ſign he was no Sceptick in his Religion, nor yet in his Miniſtry, but was well aſſured of that which he both belived and imbraced himſelf, as alſo preacht and commended to others. Thoſe things whichmen are doubtful of, they think it is enough to ſpeak but once, and hardly that. It ſticks for the moſt part in their teeth, and comes difficultly from them; they do but whiſper it, or liſp it out, as well as they can; but where they are certain here they are more free and bold in the uttering of it. And ſo it was here with St. Paul, he was confident, and therefore he ſtuck not again to repeat it. And we ſee from hence what it becomes every one elſe to be upon the like occaſion. Thoſe which are Preachers and Teachers of others, they had need to be well aſſured of the Truth of that which they preach and vent in their Miniſtry, not to ſpeak things at random or at a venture, they care not how, but deliberately, and upon grounds of confidence.
Firſt, Becauſe they deal in matters of great importance, and the higheſt concernment: As it is in the affairs of the world, where men ſpeak upon life and death, they had need to be ſure what they ſpeak, foraſmuch as otherwiſe their miſcarriage will be ſuch as is irrecoverable. Even ſo it is likewiſe in theſe ſpiritual matters, and the ſubjects of the Miniſterial Diſpenſations, becauſe they are ſuch as concern mens ſouls, and their well or ill being to all eternity, therefore we had need ſo much the rather to take heed what we ſay: To ſay no more than we are able to prove and make good if we ſhould be queſtioned about it; eſpecially if we ſhall add the threatnings which they join with it, as here, Let him be accurſt. He that curſes another for not being of his opinion, had need to be ſure of that opinion.
Secondly, Becauſe there are many more whoſe judgments do depend upon it. If a Miniſter or Preacher miſtake, many others miſtake with him. It is not a ſingle miſcarriage but a multiplied; for which cauſe it concerns him to have good ground for that which comes from him: For if the blind lead the blind, they ſhall loth fall into the ditch, as our Saviour himſelf has told us.
Thirdly, For the better inforcing of the Truth and Doctrine it ſelf: The confidence of the Preacher ſtirs up belief in the Hearer, and makes him ſo much the more ready to aſſent to the things which are propounded. As we ſee Agrippa to Paul, Almoſt thou perſwadeſt me to be a Chriſtian. Perſwaded him? how did he ſo? namely from that confidence and reſolution which he did diſcern to be in him. Whereas now on the other ſide, as he that asks coldly (we uſe to ſay) teaches to deny; ſo he that teaches coldly, he does in like manner teach to miſtruſt, and makes men to call in queſtion the truth of that which is taught by him. This the Apoſtle Paul here in this Scripture did not do, but the contrary, by that confidence which he expreſt in himſelf.
Indeed this Point which we are now upon, it both may be, and often s abuſed by ſome kind of perſons; for we ſhall find by daily experience, that there are none which are more confident than thoſe which are moſt ignorant. Truth it is for the moſt part modeſt, and ready to ſuſpect it ſelf; whereas error is bold and dark. There are ſome kind of people in the world which are as ſtiff and reſolute, and peremptory in the aſſents of their private fancies, and the imaginations of their own brain, as if they were Divine Oracles, and the very Articles of Faith it ſelf; neither Paul, nor an Angel from Heaven could take them off from them. The Devil the God of this world, does two things with them, firſt, blinds their eyes from ſeeing the truth, and their ears from hearing the errors and miſtakes about it. But what? ſhall we now commend or imitate ſuch a confidence as this? no, in no hand at all. Neither is this that which was here obſervable in the Apoſtle, this confidence of his it was of another ſtrain and tincture which was in it. It was not a confidence of preſumption, but a confidence of well grounded knowledg. It was not a confidence of fancy or conceit, but a confidence of aſſurance. He knew and underſtood what he ſaid, and becauſe he did ſo, was therefore confident about it. He that heareth ſpeaketh conſtantly, Prov. 21.28.
And this Confidence is ſuch as is commendable in any other beſides; when firſt of all we labour to be ſatisfied and well-grounded in the Truths of Religion, and then keep our ſelves to them, and ſtand ſtiffly and reſolutely upon them; in this caſe we ſhould not caſt away our Confidence which hath great recompence of reward, as it is Heb. 10.35. Whether private Chriſtians or Miniſters: private Chriſtians, as concerns the imbracing of the Truth; and Miniſters, as concerns the ſpreading of it: we ſhould both of us ſo order our ſelves in this buſineſs as that nothing may be able to unſettle us, or divert us from that which we have undertaken, or diſcourage us in the proſecution of it. For though ſome (as I ſaid) are confident cauſeleſly, yet it is not ſo therefore with all. There is a great deal of difference in reality between a preſumptuous confidence, and a rational, as between one which is aſleep and which is awake. Both perſons ſeem alike aſſured, but in the thing there's a wide diſtance betwixt them; even ſo it is here. But that's the firſt Particular here conſiderable, namely the Apoſtles confidence, he was well perſwaded of what he delivered.
The ſecond is the Apoſtles zeal in the cauſe and truth of Chriſt. There was a great deal of earneſtneſs which was here expreſt by him, not only in the expreſſion which he uſed in the ſimple Propoſition, Though we or an angel from heaven, mentioned in the eighth verſe, but alſo in the additional repetition of it here again in the ninth verſe, What we ſaid before, &c. that which men often ſpeak of and repeat, their affection is much in it; and that which mens affection is much in, they can never have done with it; and ſo it was here with this bleſſed Apoſtle and holy man of God, his heart it was very much raiſed and tranſported now in him, when he conſidered how the Truth of God was now in danger to be impair'd on the one ſide, and when he conſidered how the people of God were now in danger to be ſeduced on the other; be could not here well contain himſelf, but does break forth again and again into theſe Rhetorical and Hyperbolical expreſſions, as being all little enough to ſhew how much he was affected in this buſineſs. Surely we have but very little zeal and ſpirit in us towards God and his Church, if we can ſuffer his Truth to be diminiſht, or his ſervants to be impoſed upon and deluded, and not in the mean time in our ſeveral places beſtir our ſelves in it.
Where further we may here obſerve and take notice of the Apoſtles Impartiality to this purpoſe, his holy zeal was ſo fervent in him, as that he ſpares no perſons whatſoever which might ſeem to ſtand in his way, whether Miniſters or Angels themſelves, but lets his darts fly againſt either, both one and t'other. It is the obſervation of Theophylact upon the place, In that he anathematizes Angels, he thereby excludes and caſts off all authority, foreign, in that he anathematizes himſelf, all propriety, foreign. Neither conſideration was available or of force with him to cauſe him to ſpare them. Mens earneſtneſs is much according to the matter which they are converſant about.
And indeed it became him ſo to be, and ſo to do upon ſuch an occaſion; if it had been only his own private cauſe which he had kept ſuch a ſtir concerning it had been juſtly ſuſpicious; but now that it was God's and his Peoples, here it was no more than was ſuitable to him, and commendable in him. He could not in this caſe ſpeak too much for the expreſſion of his affection about it, and the promoting of it; no more can any other do beſides in the ſame circumſtances with him. And yet (to ſee) for the moſt part how little this rule is obſerved and practiſed in the world; yea, rather the contrary. If there be any thing which concerns our ſelves, our own credit or profit, or eaſe, or whatever it be, we are up with it again and again, and can never find the way out of it, when we once begin to enter upon it; but where God and his Truth is concerned, whether Miniſters or other Chriſtians, (the Lord be merciful to us!) we are herein commonly more ſilent and remiſs, and indifferent and well contented, than is indeed fitting and requiſite for us to be. That's therefore the ſecond Particular which is here obſervable of us, viz. The Apoſtles Zeal in the Cauſe and Truth of Chriſt.
The third is his conſtancy and conſiſtency of mind; the Apoſtle would hereby ſhew that he did not utter theſe words raſhly and unadviſedly before he was aware, but conſiderately, and upon due deliberation, and therefore repeats them. There are many which ſay that in an heat, which they either do, or have cauſe to repent of, and to eat their own words; therefore what they have ſaid once, they think not fitting to ſay again; but it was not ſo here with St. Paul, and he would ſhew that it was not ſo with him: That it might appear that he ſpake out of judgment and conſideration, not out of heat and paſſion; he does again return to it in a renewed inforcement of it, As we ſaid before, ſo ſay I now again, if any man preach any other Goſpel unto you, than that ye have received, let him be accurſed.
For the better opening of this paſſage unto you, it may not be amiſs for us to conſider two things: Firſt, How far this was not the ſame in the ninth verſe which he ſaid in the eighth; and ſecondly, how far it was; for there is ſome kind of difference and agreement both at once in them Firſt, To take notice of the difference, how far it was not the ſame in this which it was in that; and for this there is a double alteration; the one in the expreſſion of the Preacher, and the other in the expreſſion of the Doctrine: For the Preacher, that is ſignified in the eighth verſe, We or an angel from heaven; but in the ninth indefinitely, If any one, in the ſpecification of neither. Then as to the Doctrine, in the eighth verſe it is laid down under this phraſe of that which we have preached, diſcovering the Doctrine with a reference had to the Hearers: theſe at the firſt view may ſeem to have ſome difference in them, but ſuch as will be eaſily reconciled; foraſmuch as the latter of them (which is in the next place now to be conſidered) is more full and comprehenſive than the former, and ſo conſequently no receſſion or departure from it at all: thus If any one, is more than if we or an Angel, in asmuch as it takes in even the Devils themſelves into the number, not excluding the other: Then, which ye have received is more than, what we have preached, becauſe they might have more than himſelf which had preached unto them, and that alſo of the true Miniſters of Chriſt. We ſee then how in effect it is the ſame in one verſe which it is in the other, and in the latter which it is in the former. From whence the Apoſtles conſtancy and conſiſtency is verified to us. As we ſaid before: ſo ſay I now again.
And his Conſtancy in two Particulars: Firſt, His conſtancy as to his Doctrine, As we ſaid before ſo ſay I now again; that is, as we preached before, ſo I preach now again. I am the ſame in the Truths which I delivered. Secondly, His conſtancy as to his cenſure, As we ſaid before ſo ſay I now again; that is as we curſt before, ſo I curſe now again. I am the ſame in the threatning which I denounced. Either of theſe ſenſes may be very well faſtened upon theſe words, though as I conceive rather the latter.
Firſt, To take it in the firſt ſenſe, his conſtancy as to his Doctrine, As we ſaid before ſo ſay I now again; that is, as we preached before, ſo I preach now again. I am the ſame in the Truths which I have delivered. And this again may admit of a twofold Explication; either firſt the ſame for matter or elſe ſecondly the ſame for quality.
Firſt, The ſame for matter, the ſame numerical and individual Truth, yea and that it may be ſo rendred in the ſame or the like words and expreſſions. There is good uſe ſometimes for this, (ſo it be done as it ſhould be) for Preachers to inculcate the ſame Points and Doctrines in their Miniſtry at one time as at another, and in the ſame kind of language; we ſee how thoſe two Epiſtles of St. Paul to the Epheſians and Coloſſians, they are almoſt one and the ſame, which does juſtly warrant ſuch a courſe and practiſe as this is. Not (as it is the faſhion, eſpecially of many of our new upſtarts now-a-days) to be always treating of one and the ſame argument, and ſtill upon the ſame ſong; that if ye know who is the Preacher, ye may gueſs what will be the Sermon before you hear it, run about City and Country with two or three Diſcourſes in their Pockets, or perhaps in their heads, it may be none of their own when all is done, and put them out of one of them, and there's an end of my Preacher, he has no more to ſay for himſelf. This rawneſs and ſhallowneſs, and idleneſs, and inſufficiency does not become the ſervant of the Lord; who like a good Scribe inſtructed to the Kingdom of Heaven is to bring out of his Treaſury things both now and old, and new as well as old; to be as much as may be furniſhed to every good work; A workman that needs not to be aſhamed, rightly dividing the word of Truth, 2 Tim. 2.15 We ſpeak not for the allowance or patronage of any exorbitancies, but in the due obſervation of circumſtances. We urge here the rehearſing and repeating of the very ſame Doctrines, according to that of the Apoſtle Paul in another place, Phil. 3.1. To write (and ſo to ſpeak) the ſame things unto you, to me indeed is not grievous, but for you it is ſafe. That's one thing in this particular, As we ſaid before ſo ſay I now again, his conſtancy as to the matter of his Doctrine.
The ſecond is as to the Quality of it. The ſame for the nature of it, and coming to the ſame effects, as I ſaid before, &c. that is, I am ſtill in the ſame mind that I was in before, and I Preach the ſame to you as I Preach'd before. This is that which is commendable in a Preacher, to pitch upon that which is the right, and to hold himſelf to it; not to change, and alter, and vary upon every turn, but to be firm and conſtant in the Truth: Ye ſhall have ſome kind of perſons in the world, that as they never hold long in one opinion themſelves, ſo neither are they conſtant to the Doctrines, which they teach and communicate to others; that what they write or Preach one year, they croſs and contradict the next, change and alter their Doctrines according as they conceive it may moſt conduce to their own ends, and the deſigns which they propound to themſelves; ſuch as theſe diſcover themſelves to have no principles in them, to be meer empty blanks, in which ye may write what ye pleaſe; but in the mean time at a very great diſtance from this ſpirit of the Apoſtle Paul, as he is here repreſented unto us.
Not that men ſhould hold to their Doctrines and Opinions whatſoever they be, whether true or falſe. When we plead for Conſtancy, Perſiſtence, and Perſeverance in the ſame points, it muſt be underſtood according to the nature and condition of the points themſelves, which it is applied unto; for men may be ſometimes too peremptory and immovable from their former Tenets, and be fierce and vehement for them, which is not approvable in them. Thoſe who through non-attendency or ſeducement have by chance fallen into ſome by, and ſiniſter opinion which they have taken up to themſelves, and with themſelves led others into it; they do with a great deal of commendation renounce it, and withdraw from it; but this gives no warrant at all to that which is contrary; It's ingenuity to retract error, but it is Apostacy to depart from Truth, and has the reward of Apoſtacy with it. The latter end of ſuch perſons being worſe with them than the begining, as St. Peter tells us, It having been better for them not to have known the way of righteouſneſs; than after they have known it, to turn away from either the holy Commandment (or the holy Truth) delivered unto them, &c. 2 Pet. 2.20, 21. But that's the firſt particular wherein the Apoſtle expreſt his Conſtancy. Conſtancy to the Doctrine, which he taught, As we ſaid before, &c. that is, now as we Preach'd, ſo we preach again; I am the ſame in the Truth, which I delivered.
The ſecond is Conſtancy to the Cenſure which he impoſed; As I ſaid before, ſo ſay I now again; that is, as we curſt before, ſo I curſe now again; I am the ſame in the Threatning which I denounced; and ſo it relates to what preceeds, ſpoken univerſally before (as foreign) in the ſame verſe. Curſes and Execrations of others, they do for the moſt part proceed from a troubled and diſtempered ſpirit, and are ſuch as which men when they are cool, and come to themſelves, they are ready to retract and revoke, and begin to be ſomewhat ſorry for them, and to repent of them, becauſe they are ſent forth in raſhneſs and heat of blood. But this of the Apoſtle Paul was not ſuch; there was no ſuch diſorder as that in it, but was free from all kind of paſſion, and violence, and diſtemper, and inordinate affection, and therefore he ſtill owns it, and ſticks to it, and is peremptory in it: As I ſaid before, ſo ſay I now again, let him be accurſed.
We ſee here by the way, in what manner, and with what kind of ſpirit Eccleſiastical Cenſures ſhould be inflicted; namely, ſo as the inflicters of them may upon good grounds ſtand unto them, and make good what is done by them; that they may not play faſt and looſe, do, and undo as they liſt, and make the keys of the Church turn round in the lock: but to be more ſolid, and ſerious, and grave, and well-adviſed, and conſtant in a buſineſs of ſo high a nature and concernment as this is; ſuch puniſhments as theſe, as they ſhould not be impoſed lightly and raſhly upon every occaſion; ſo neither ſhould they be lightly removed, and remitted, and taken off. It was the great abuſe of ſuch things as theſe were, which prevailed in ſome later times, where the greateſt Cenſure of all, Excommunication, and giving up to Satan, as it was inflicted for every trifle; ſo it was alſo upon as eaſie a matter diſpenſt with, and reverſt by thoſe that inflicted it, to the great ignominy, and ſcandal, and contempt of Gods own Ordinance, and the juſt offence of God's own People: ſuch carriages as theſe are do not become the Miniſters of Chriſt, who are intruſted with ſuch a Power as this is, which is committed unto them; no, but rather to underſtand what they do, that ſo they may be more conſtant in it, and not upon every turn waver and divert from it; leſt as thoſe Diſciples in the Goſpel, James and John, who would have preſently in all haſte called for fire to come down from heaven upon the Samaritans to conſume them; they receive this check from Chriſt for their preſumption, Ye know not what manner of ſpirit ye are of, Luk. 9.54, 55.
And ſo again likewiſe are we to be wary (as I hinted before) of all raſh and private imprecations of one man againſt another, as being ſuch as we cannot for the moſt part ſo well aſſert, and maintain, and ſtand to, or ſay as here in the words of the Apoſtle; As we ſaid before, ſo ſay I now again; as being herein condemn'd oftentimes in our own conſciences in ſuch caſes, checking us 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 our ſelves only in theſe expreſſions barely propounded, as if his intent had been no more but this to ſhew 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 mens 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 alledged. 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 (foreign, as we call them) they are ſcattered and diſperſt, 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 to day, and for ever. 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 any thing 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 lye 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 perſwaded (in the fear of God) to avoid and ſhun what we can.
It is a Caution and Admonition, which is not needleſs to us, or ſuperfluous, but very neceſſary and ſeaſonable, eſpecially in theſe days wherein we live, wherein ſo many (and never more) Errors abounded than now there do; to take heed, and look to our ſelves, that we be not ſeduced, and led away with them, eſpecially in thoſe points which are of ſo great concernment to us: The Authority of the Scriptures; The Corruption of Nature; The neceſſity of Regeneration; The freeneſs of Gods Grace in Converſion; The Perſeverance of the Saints, and the like. Points which have again and again been inculcated to us, and from time to time through ſeveral hands delivered unto us; which therefore it concerns us to hold and keep our ſelves to as much as we can.
Eſpecially you of this City, that I may bring it a little nearer to you; it behoves you eſpecially above all other places of the Nation, to be mindful of this Admonition, as thoſe who have been made partakers of the Truth in a more large and ample manner than any other elſe beſides; you cannot pretend the want of Preachers, as having had more in this kind, than any other City in the world; not only us, but Angels from Heaven, as I may ſo expreſs it, which have come to you from all quarters, and diſpenſt the Goſpel unto you in the clearneſs and pureneſs of it; yea, and you have received it too, which is ſomewhat more; that is, welcom'd it, and imbraced it, and given entertainment to it, and expreſt your affections to thoſe who have been the Miniſters of it, both in former times and of late: For which cauſe there are great ingagements upon you to ſtick cloſe unto it, and not to ſuffer your ſelves by any means to be taken off from it, but earneſtly to contend for that faith which hath been once delivered unto you. It is a dangerous thing, movere terminos, to remove the bounds, whether in civil affairs, or in ſpiritual, but in ſpiritual eſpecially. Here the Apoſtles rule elſewhere is ſeaſonable for us, To hold faſt the form of ſound words, &c. to keep that good thing which is committed unto us, and to ſtand faſt inone ſpirit, with one mind, and to ſtrive together for the faith of the Goſpel. Gregory Nazianzene tells us of Conſtantine, that when he drew near to his end, of the three things which troubled, his ſpirit, this was one, foreign, that he had made an innovation in Religion and the Doctrine of Chriſt. The ſame will likewiſe any other, which ſhall in like manner be guilty of it, when they come duly to reflect upon it.
Let us for our parts be careful to maintain the Truth (which for a recompence) will maintain us; and let us take heed of all ſuch Doctrines and ways which are oppoſite and contrary hereunto. Eſpecially which now in theſe days do ſo much prevail and take place amongſt us, Socinianiſm, Pelagianiſm, Antinomianiſm, Libertiniſm, and the like. And eſpecially (which is fitteſt to take in all the reſt into it) Popery and the abominations of Rome. 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 our ſelves: The Devil knows how to go backward, that he may fetch the greater leap, and have us at the long run; and it is wiſdom for us not to be ignorant of his devices: This being the great deſign and project which he does now lay to himſelf for the undermining of poor ſouls.
I ſhall for this purpoſe, and all other, but refer you to what hath been formerly delivered unto you, which you have heard, and learnt, and received, and had confirmed amongſt you from the mouths and pens of your forefathers, and Blood of the Martyrs, and conclude here, as I began in the words of the Apoſtle Paul in this preſent Text, Though we or an Angel from Heaven preach any other Goſpel to you, than what we have preached unto you, let him be accurſed; As we ſaid before, ſo, &c.