One Hundred Select Sermons, New Testament · Sermon 35
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 peoples 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 ſhew 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 honour 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 Gods People, it was the end of the Miniſtry it ſelf, in its own inſtitution; and it was the end likewiſe of the Apoſtle in his diſcharge and execution of his Miniſtry; he had an arm and eye to thoſe gracious ends and purpoſes whereunto his Miniſtry and Apoſtleſhip looked in the nature of it. Theſe two, they are two things, and are ſometimes ſeparated one from the other; there are many which the office they ſuſtain, and the Miniſtry wherein they are imployed; that's not against, but for the truth in the nature of them; but they have other kinds of ends themſelves, in their exerciſe and diſcharge of them. Now this is that which we muſt be careful and mindful of, whoever he be that's a Miniſter, or imployed in any publick ſervice; he ſhould labour to have affections anſwerable to the nature of the place which he ſuſtains, or the duty which is undertaken by him; even to have ſuch ends in undertaking of it as the thing it ſelf in its own nature reſpects; otherwiſe we may do nothing againſt the Truth, and yet do nothing for it; nay we may do much for it in regard of our managing of it, yea may fulfil our luſts at the ſame time, when we perform our duties. The Apoſtle Paul did not here, who in the words here before us, expreſſes not only to us the bleſſed end of his Ministry, but alſo the gracious frame of his ſpirit in the exerciſe of it: We can do nothing againſt the truth, but for the truth.
There are two Motives or Reaſons eſpecially, which do make for our activity for Truth; the one is becauſe it needs it, and the other is becauſe it deſerves it.
The Text is nothing elſe but an account of the Apostles integrity and faithfulneſs in the diſcharge of his Miniſtry: And it is here propounded to us two manner of ways, which may ſerve to make up to us the two parts of the Text. Firſt, In the Negative, how it is not, in theſe words, We can do nothing againſt the truth. And ſecondly, In the Affirmative; how it is, but for the truth, &c.
We begin with the former, viz. The Negative. Propoſition, We can do nothing againſt the truth. He ſpeaks it of himſelf, together with the reſt of the Apoſtles; but it is true both of all other Miniſters and Chriſtians beſides, it is the ſame caſe and condition which they are in; they can do nothing, &c. Now this, it may admit of a various interpretation, according to the ſeveral force of the words. Firſt, We cannot, i. e. we may not; there's a reſtraint of Command. Seconly, We cannot, i. e. we will not; it is a reſtraint of principles. Thirdly, We cannot, i. e. we ſhall not; it is a reſtraint of Power.
Firſt, We cannot, i. e. we may not; it is a reſtraint of command or prohibition from God himſelf: A Chriſtians may-not and his cannot are all one; id potest, quod jure poteſt; that which is unlawful, it's impoſſible to a gracious heart. And ſo this among other things of reſiſting and acting againſt the Truth; it is that which he cannot do, becauſe he is forbidden to do it: and ſo he is; God allows no man in this (and leaſt of all thoſe who by ſpecial ſervice draw near unto him) to do any thing which may prejudice Religion, or the Doctrine which is according to Godlineſs in any reſpect; it is that which may not be done.
And the reaſon of it is this, becauſe Truth, it is a piece of God himſelf; it is his own natural and genuine off-ſpring; ſo that to do any thing againſt that, is conſequently to do ſomewhat againſt him, which is that which he cannot approve of; as even Gamaliel himſelf ſaid of it, Act. 5.39. If it be of God, ye cannot overthrow it, leſt happily ye be found even to fight againſt God: God, he is the firſt Truth, and ſo all Truth it iſſues from him, and is dependent upon him.
Therefore let none take liberty to themſelves in it (as too many are apt to do) who make nothing of Truth, nor of injuring and oppoſing of it; think they may do with it as they pleaſe, without controle; no, they may not do ſo, God takes a ſpecial care of his Truth above any thing elſe, and would have us to take care of it likewiſe, that we do nothing offenſive to it; we cannot do any thing againſt the Truth, that is, we may not; there's a reſtraint of command.
Secondly, We cannot, i. e. we will not; there's a reſtraint of principles; it is againſt the frame, and temper, and diſpoſition, and conſtitution of a Chriſtian to do any thing againſt the Truth. We cannot do it, i. e. and be what we are, or what we profeſs and pretend our ſelves to be. Chriſtians, conſidered as Chriſtians, under that notion and reduplication, are uncapable of oppoſing the truth; it is altogether incompatible to them, and inconſiſtent with their Chriſtian Condition.
And that in ſundry particulars, wherein it may be laid open to us: As, firſt, from the clearneſs of their judgments, and that fulneſs of conviction in their underſhandings; there is a reſtraint upon them from thence. The reaſon why many oppoſe Truth, it is becauſe they are ignorant of it, and know not what it is: They ſpeak evil of thoſe things which they underſtand not, 2 Pet. 2.12. But thoſe which do know the Truth, they are much ingaged for it: As Paul, whiles he was in a ſtate of ignorance, he was then in a ſtate of oppoſition: But when it pleaſed God to reveal his Son in him, then it was otherwiſe with him. This now is the caſe of true Believers, and the Servants of God: The eyes of their understanding are opened, and they are inlightned by the spirit of God, 1 Cor. 2.10, &c. Therefore if they ſhould go againſt the Truth, they ſhould contradict their own light, which they cannot ſo well do: Light, it has a reſtraining power with it and does keep men from many ſtrange practices which they would otherwiſe fall into.
Secondly, As from the clearneſs of their judgments, ſo alſo from the Holineſs of their hearts, and that gracious ſavour and tincture in their affections: this is another thing that keeps them in. There are many who have pretty good judgments, and their underſtandings are indifferently well enlightened; and yet they are never a whit the freer from oppoſing the Truth, becauſe they have rotten and corrupt hearts, and their ſpirits are unſound in them; from whence they detain the Truth in unrighteouſneſs, and extinguiſh that light which is in them. But now the Servants of God, they do receive the Truth in the love of it; and as they diſcern it with their underſtandings, ſo they likewiſe imbrace it in their hearts; and therefore cannot act againſt it. Look as there is an impotency in evil men to that which is good; ſo there is likewiſe in ſome ſort an Impotency in good men to that which is evil: And ſo the Scripture ſeems to ſet it in another place, as Gal. 5.17. The fleſh insteth against the ſpirit, and the ſpirit againſt the fleſh; and theſe are contrary the one to the other. ſo that ye cannot do the things which ye would: Cannot in either reference; as the reluctancies of the fleſh hinder ye that ye cannot do that good which ye would do from the principles of Grace; ſo again the reluctancies of the ſpirit hinder ye that ye cannot do that evil which ye would do from the remainders of corruption. And this latter is that which we are here to take notice of; when the Apoſtle ſays of himſelf, and other faithful ſervants of God, that they can do nothing against the truth; he means ſo far forth as regenerate, and living by the principles of grace and regeneration in them; ſo they can do nothing against the truth indeed; though otherwiſe when as left to themſelves, and the natural corruption of their hearts, they are ſufficiently capable of it, and prone and inclinable to it; as in caſe of deſertion and temptation, is too abundantly declared unto us. This is the ſum of all; that as the work of grace in Believers, which is ſometimes call'd the ſeed of God, does preſerve them from other ſins, and the preſumptuous commiſſion of them; ſo amongſt the reſt, from oppoſing the Truth, and ſetting againſt that; they cannot do it, becauſe they are born of God, and have his Truth ſetled in them.
Thirdly, From a ſpirit of faithfulneſs and ingenuity, which is over and above in them: The Children of God, they are conſcious to themſelves of many engagements which are upon them to truth, from the vows and promiſes which they have made; and from the favours and mercies which they have received, and therefore can do nothing againſt it. Where men are under any Covenant, they are tyed, thoug they had never ſo good mind and inclination to the contrary: And ſo it is here; If we could ſuppoſe the Children of God to be ſuch, as whoſe affections would ſerve them for the hindring of the Truth, yet their promiſes and voluntary Covenants are a reſtraint upon them: they have ſolemnly dedicated and given up themſelves to the Truth; and ſo upon that account are now able to do nothing againſt it.
And ſo likewiſe for the mercies which they have received; there's a reſtraint from them alſo. The Truth, where-ever it is imbraced, it does ſufficiently reward thoſe who have been imbracers of it; beſides that, they are intruſted with it. Now for them therefore to do any thing againſt it, it would be very unworthy; they cannot do it upon the point of ingenuity: That's another, and the third Conſideration.
Now all together may ſerve as a ſatisfaction to mens minds in this particular. There are many which are apt oftentimes to wonder at that strictneſs and rigidneſs which is in many of Gods ſervants, that they keep ſo cloſe to the Truth, ſo that there's no ſhaking or removing them from it, or perſwading them to do any thing againſt it. Here's now a true account of it, whence it is ſo indeed in them. It is from hence that they cannot do otherwiſe: we cannot do any thing (ſays the Apoſtle Paul) againſt the Truth. And as he could not do it himſelf, no more can others do it with him. They are better taught, and they are better affected, and they have other kind of Bonds upon them, and reſtraints, than other men have, who are more looſe and at liberty in this reſpect; as for them they cannot do it. It is not ſelfiſhneſs, or peeviſhneſs, or perverſeneſs, or a ſpirit of ſingularity, as the world is ready for the moſt part to conſtrue and judg, and interpret it in them; no, but it is Grace, and Religion, and Christianity; we cannot, i.e. we will not, there is a reſtraint upon us of Principles.
Thirdly, We cannot, i.e. we ſhall not. It is a reſtraint likewiſe of Power, we cannot although we would; but herein ſhall be prevented and intercepted; we cannot attempt it, and we cannot effect it, there's both in it: cannot attempt it, as prevented by the Providence of God denying us opportunities: cannot effect it, as prevented by the power of God denying us ſucceſs.
Firſt, We cannot attempt it, God preſerves his ſervants from this; even from endeavouring any thing againſt Truth, he keeps them graciouſly from ſuch temptations and occaſions as might put them hereupon: and beſides (what we ſpoke of before) the general frame of their own hearts conſidered as regenerate, there is the particular actings and reſtrainings of his own ſpirit in them, whereby he does keep them from ſuch a miſcarriage and ſin as this is. Gods ſervants are under a bleſſed conduct and government, which does prevail upon them, whereby they are preſerved from thoſe evils and ſnares which others are taken with, and do very readily fall into. We cannot, that is, we ſhall not attempt it; he denies opportunities.
But then ſecondly, we cannot, i.e. we ſhall not effect it as denied ſucceſs. This it holds good both of themſelves, and all men elſe; We cannot do any thing againſt the truth. That is, we cannot proſperouſly, we cannot ſucceſsfully, we cannot ſafely. We may do it, but we had better let it alone. Cannot to our own comfort and contentment. And we may do it, but we had as good ſpare our ſelves a labour. Cannot, as to any real prejudice or diſparagement to truth it ſelf. Thoſe that ſeem to do moſt againſt it, yet indeed they can do nothing at all, nor never ſhall. This, although it be not the proper and direct ſenſe of the place (but rather the other which we mentioned before, with ſome other which we ſhall ſpeak of afterward) as alſo the analogy of faith, yet it agrees very well with the words, and may by way of overplus and redundancy be taken in to the explication of them to us; even to ſignifie and declare thus much: That all endeavours againſt the truth are in vain, and to no purpoſe, Veritas magna eſt & praevalebit, the truth is ſtrong, and is ſure to prevail. When we have done all that we can do againſt it, yet this all is as good as nothing, it will at laſt be too hard for us. But I will not inſiſt upon this Point now, as not being that which is ſo much intended. I only give an hint of it by the way. So much of the firſt word of Emphaſis, which is here to be explained, and taken notice of by us; and that is the word cannot, there's a force in that.
The ſecond is the word, any-thing, (for ſo indeed it ſhould be rather tranſlated) we cannot do any thing; this makes the impotency to be ſo much the more, and does ſerve as an amplification of it, even this word of reſtriction here before us. There are many, who as their power is restrained, ſo their impotency is limited; they are impotent in ſome things, but they are not impotent in all. As Satan in his attempts againſt Job, could not meddle with his life, but he could meddle with his goods; could not hurt his ſoul, but he could afflict his body and outward man. Yea, but this impotency here againſt truth, it is general, and univerſal, and indefinitive; we cannot do any thing againſt the truth whatever it be. Not any thing, that is the leaſt thing that is, this we cannot, this we may not do. The Spirit of God here meets with the reſervations of a falſe heart, which though perhaps in ſome things would be ſomewhat tender of acting againſt the truth; yet in other things would take more liberty to it ſelf in the hindering of it; No (ſays he) not any thing at all; not ſpeak againſt it, not write againſt it, not preach againſt it, not argue againſt it, not live againſt it, not think againſt it, whatever otherwiſe we can do; in this ſenſe we cannot do againſt it.
This proceeds from Gods jealouſie and affection; God is a jealous God, and of nothing more than of his Truth. Now this is the nature of jealouſie, that it provides againſt the leaſt appearances and ſhadows of diſreſpect; any unbeſeeming carriage, any uncomely glance it is diſpleaſing unto it; as in Gods care of Jacob in regard of Laban, Take heed thou ſpeak not to Jacob either good or bad: that is, ſee thou have nothing at all to do with him, Gen. 31.24. Do not hurt him in the least kind that is. The ſame care doth God take of his Truths, that not any thing be done againſt it. Any wry or oblique look, any diſcouraging or diſcountenancing of it, it is very grievous and offenſive to him, he cannot endure it. There are two things which God is tender of, his People, and his Truth, and he that touches either, he touches the very apple of his eye.
This may therefore accordingly regulate and order our carriage in this particular. We ſhould be jealous of our ſelves there where God is jealous of us. And take heed of doing any thing which may prove prejudicial to truth, not only directly and in the thing it ſelf, but remotely and in the preparations to it. There are many who ſometimes have proved adverſaries and enemies to Truth, before they have been aware, beginning with ſome ſlight and eaſie oppoſitions of it at firſt, perhaps out of curioſity, only to ſhew the nimbleneſs of their wit, or perhaps out of a love of contradiction and gainſaying of others, who have afterwards fallen foully upon it, and proved both haters and perſecutors of it. Therefore I ſay we had need to be very cautious and watchful over our ſelves in this reſpect, eſpecially take heed of diſputes againſt Principles of Religion, it being ill jeſting with theſe edg tools. Though it be lawful (and in ſome ſort neceſſary) to argue and diſpute againſt truth, for the further clearing and evidences of it, and drawing it forth, yet even in ſo doing there is a ſpecial care to be had of the frame and temper of ones ſpirit, That we do not any thing againſt the truth. And that's the ſecond word here to be explained.
The third is the truth it ſelf, which may be taken either indefinitely, or emphatically. The Truth, that is, any truth at large, expreſſing no particular. Or the truth, that is the main truth of all, the Goſpel and Doctrine of Chriſt, which is called the word of truth more eſpecially.
Firſt, It may be taken indefinitely, We can do nothing againſt the truth; that is, the truth conſidered at large. As not any thing, ſo not againſt any truth, that is, Divine and Theological Truth. There is a regard to be had even to other Truths in their place, as Natural and Philoſophical. But the Apoſtle here ſpeaks within the compaſs of his own perfection, and ſo underſtands that which is ſpiritual. There is not any truth in Religion which we ought to do any thing againſt, whatever it be. Thoſe which in themſelves are leſs material, yet being fences and hedges to the reſt, and beſides proceeding from God himſelf, who is the God of Truth, they are accordingly to be nouriſht by us and preſerved inviolable; we have not liberty to diminiſh the leaſt truth that is, nor to deny it, or to part willingly with it, even for the greateſt good. All Truth is precious, and ſacred, and inflexible, it may not be oppoſed. Indeed there are ſome ſeaſons more than other which are proper to the diſcoveries of it, according as it may be. There may be ſometimes a forbearing and withholding of ſome truths from ſome people till they are capable of them, as we ſee in the carriage of Chriſt to his Diſciples, and the Apoſtle to the Hebrews, there were many things which were to be ſpoken unto them, but they were not able as yet to bear them, and therefore for a time were kept from them. But this was no oppoſing of the Truth but rather promoting it: where the concealment or ſuppreſſion of any Truth tends to the diſparagement of it, or of thoſe perſons to whom it belongs, there it may in no caſe be concealed or ſuppreſt by us, let the truth be what it will be. Thus we may do nothing againſt the Truth; i.e. againſt any truth whatſoever, taking it indefinitely.
But then ſecondly, Take it Emphatically, the Truth, i.e. the truth of the Goſpel, the Doctrine of Jeſus Chriſt. We may do nothing againſt that more eſpecially. This is the main truth of all, and which is of higheſt concernment to us, to be known and to be acknowledged by us, and we muſt do nothing in oppoſition or contrariety to it, or to any Branch or Particle of it, and that for ſundry Conſiderations: Firſt, Becauſe it is the most noble and excellent Truth in it ſelf, and conſidered in its own nature, this the Goſpel is, for it treats of Christ himſelf, who is the Way, and the Truth, and the Life. It contains admirable Points, and Myſteries, and Speculations in it, which no other Doctrine does beſides; now to do any thing againſt ſuch Truth as this is, were very diſhonourable.
Secondly, It is of the greateſt interest and concernment to us for our particulars. Chriſtians ſhould by all means be ſhy of doing any thing againſt the Truths of Chriſtianity, as being indeed their proper Charter, the reward of them, and chiefeſt priviledges, entitling them even to Heaven and Happineſs, and eternal life and ſalvation it ſelf. And Miniſters of all others more eſpecially they are concerned in a tenderneſs to the Goſpel, and the Truths of it, as being their ſpecial employment, who are ſaid by a ſpecial denomination to be Miniſters of the New Testament, and to have the Word and Miniſtry of Reconciliation committed unto them. For them therefore at any time to do any thing againſt this Truth it were very irregular and unnatural.
Thirdly, This Evangelical Truth it is that alſo which is moſt in Gods own heart and affection. There's no Truth which he deſires more to extol or advance in the world, or which he is ſo tender and careful of, as he is of this; and therefore to do any thing againſt this were a matter of higheſt indignity and proſumption; ſo that it holds good in all particulars. Now that as we muſt do nothing againſt any Truth indefinitely, ſo not againſt the Truth of the Goſpel more eſpecially, we may not do any thing either againſt this Truth at all.
But here it may be haply demanded as pertinent to this preſent Diſcourſe, When and in what reſpect are we ſaid to do any thing againſt the Truth? I anſwer, this is or may be done divers manner of ways by us: Firſt, more groſly and directly by the teaching and ſpreading of error; when any do deliver ſuch Doctrines as are contrary to the Word of God, and the Rule of Faith, which is therein propounded, they do then act against the Truth in a more eſpecial manner: If any man teach otherwiſe, and conſent not to wholſome words even the words of our Lord Jeſus Christ, and the Doctrine which is according to Godlineſs, as it is in 1 Tim. 6.3, 5. ſuch an one is reckoned amongſt thoſe which are destitute of truth, and as destitute of truth, and as oppoſire to it. To ſet up errour, is to deject and pull down Truth.
Secondly, We act against the Truth, when we do any way hinder or retard the progreſs and propagation of it, when we ſuffer not the Word of God to run, or to have free courſe and be glorified, which ſeems to be laid to the charge of unreaſonable and wicked men, 2 Theſ. 3.12. When we ſhall be any way guilty in this particular, we ſhall herein be guilty of oppoſing the Truth; and that whether we ſtop it as to others, or elſe to our ſelves.
Thirdly, By perverting of the Truth, and abuſing it to a contrary purpoſe and intent. As when men ſhall make the Truths of God, by a wreſting and ſtraining of them, to be ſubſervient to their own lusts, they do thus far act against the Truth. Thus the Apoſtle Peter complains of ſome in his time, who being unlearned and unſtable, wreſted the Epistles of Paul, and other parts of holy Scripture, even to their own deſtruction and perdition, 2 Pet. 3.16. And what he complain'd of then, is that alſo which may ſtill be found frequent in many perſons even to this preſent day. In theſe ways and ſuch as theſe which may be refer'd and reduced unto them, may we be ſaid to oppoſe the Truth.
Now it concerns all thoſe who do any way profeſs themſelves Chriſtians, and eſpecially which are the Miniſters of Chriſt, to be wary how they be any way faulty in this regard, to have this ſentence here of the Apoſtles not only often and frequently in their mouths, but really and deeply in their hearts, We can do nothing againſt the Truth. And that eſpecially conſidering the great hazard and danger of doing ſo; there's none which do any thing againſt the Truth in the leaſt kind that is, but they are obnoxious to a great deal of miſchief for ſuch a miſcarriage.
As namely firſt of all, the having of Truth it ſelf taken away from them; God infatuates and blinds them more, and takes away thoſe remainders of Truth, which are yet abiding in them, when as they preſume to act againſt it. Thoſe that receive not the love of the Truth that they might be ſaved, God ſends them ſtrong deluſions, that they ſhould believe a lye, that they all might be damned that believed not the truth, but had pleaſure in unrighteouſneſs, as it is in 2 Theſ. 2.11, 12.
Secondly, The giving up to ſtrange and enormous practices: when men do that which is deſtructive of Truth, God does many times withdraw his reſtraining Grace from them, and ſuffer them to fall into very vile and fearful luſts. As it is noted of the Gentiles, That becauſe they retained not God in their knowledg, nor liked not to do ſo, therefore God gave them over to a reprobate mind, to do thoſe things which are not convenient. Being filled with all unrighteouſneſs, fornication, wickedneſs, &c. as the Apoſtle expreſſes it in Rom. 1.28, 29.
Thirdly, The following with many outward and temporal calamities; this is a conſequent of the departing from Truth, and of oppoſing and acting againſt it. The Truth it does very much ſecure thoſe places and perſons which maintain it, and are faithful to it; but thoſe which prove oppoſers of it, and adverſaries to it, they do oftentimes find the hand of God going out in revenge upon them; ſo dangerous a thing is it to be guilty in this particular, of doing any thing againſt the Truth. And for which cauſe we ſhould take heed of doing it.
But yet we have not (as I conceive) attained to the full ſenſe and ſcope of this expreſſion here before us; there is ſomewhat yet further intended in it than as hitherto we have ſpoken unto, when, as the Apoſtle here ſays, We can do nothing againſt the Truth; and that is by taking Truth not only notionally, and as limited to Doctrine and matter of judgment and opinion, but alſo moreover as taken Practically, and as extended to matter of life and converſation. The Truth in the language of Scripture does ſeem to denote the whole buſineſs and ſubſtance of Religion, in the extent and latitude of it. As to inſtance in one or two places thus, 1 Joh. 3.19. Hereby we know that we are of the truth, and ſhall aſſure our hearts before him. So 2 Joh. 4. I rejoiced greatly that I found of thy children walking in truth. And 3 Joh. 12. Demetrius hath good report of all men, and of the truth it ſelf. In all which places and the like, the word Truth is taken not only for the Doctrine of Religion, but alſo for the whole tenor and courſe of a Chriſtian converſation. And ſo alſo here in the Text, We can do nothing againſt the Truth: that is, we can do nothing which may be offenſive or prejudicial to Religion, and the Profeſſion of Chriſtianity.
There are two things which we ſhall here briefly do with Gods aſſiſtance: Firſt, To take notice of the phraſe and manner of expreſſion. And ſecondly. Of the thing it ſelf.
Firſt, For the phraſe and manner of expreſſion, we may here take notice of it, That Religion and the whole buſineſs of Chriſtianity is expreſt by Truth; when the Apoſtle would ſignifie that he could not do any thing againſt that; he ſays, He could do nothing againſt this; We can do nothing againſt the truth; i.e. We can do nothing againſt the power of Godlineſs; and the ſpirit of Religion which is in the world. The one expreſſes the other.
This there's very good ground and reaſon for, That the whole buſineſs of Religion ſhould be ſignified by this expreſſion of the Truth, and that upon theſe following Conſiderations.
Firſt, By reaſon of the analogy, and correſpondency and near agreement which is betwixt Truth it ſelf and Holineſs, betwixt the Doctrine of Religion and the practiſe of it; for ſuch there is, all the Articles of Faith they have a reſpect to the framing of the heart, and to the ordering of the life and converſation; they ſerve not only to inform the judgment, but likewiſe to better the whole man. Therefore the myſtery of Faith is called the myſtery of Godlineſs. And every Divine Truth it has ſome grace whereunto it refers in the uſe and improvement of it: As the Incarnation of Chriſt to humility and ſelf-abaſement. The Paſſion of Chriſt to Mortification and crucifying of luſts. The Reſurrection to ſpiritual quickening, and raiſing us up to newneſs of life. The Aſcenſion to Heavenly-mindedneſs, and the affecting of things above. And ſo of the reſt. Now becauſe it does ſo, therefore is the one well denominated from the other. The life of Religion from the Doctrine of it, as cloſing and complying with it, and as ſutable and agreeable to it; as indeed it is Chriſtian converſation, it is conſonant to Chriſtian knowledg.
Secondly, Religion is called the Truth, not only as agreeing with it, but likewiſe as iſſuing from it, and produced by it, for ſo alſo it is. All which are regenerate and born again, they are begotten and born of Truth, as the conveyance hereof unto them, Jam. 1.18. of his own will begat he us with the word of truth, that we ſhould be a kind of firſt fruits of his Creatures. And 1 Cor. 4.15. For in Chriſt Jeſus I have begotten you through the Goſpel. And 1 Pet. 1.23. Being born again not of corruptible ſeed, but of incorruptible, by the word of God which liveth and abideth for ever. Still the Word and Truth of God is made the inſtrument of our ſpiritual birth and regeneration; whence Believers are alſo ſaid to be of the Truth, foreign, 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. foreign, ſays Oecumenius upon the place, he calls Godlineſs, Truth, ungodlineſs being a ſpurious buſineſs. For theſe and the like reaſon is Chriſtianity expreſt by the Truth as moſt ſignificant of it.
This therefore ſtill teaches us to hold and imbrace the Truth, and to keep cloſe unto it. For ſo much Truth, ſo much Religion, and ſo much Truth of Religion. Look how far we keep cloſe to our Principles, ſo far forth ſhall we regulate our practiſe, and have ourlives (in all probability) to be that which they ſhould be; an erroneous judgment will have either a ſcandalous or an hypocritical life annext unto it, and following upon it; either profaneneſs, or (at the beſt) formality is the conſequent of unſoundneſs in Religion, that's out of all queſtion; that ſo we may take heed of it, and have a care to keep our judgments clear and right in us, and not tainted and defiled with any ſtain in this particular, eſpecially as to the ſubſtantial part of Religion, and the worſhip of God, and the main ſcope and drift of the Goſpel; let us be ſure to have our minds clear here, and not ſwerving or departing from the Truth; for it ſo, we cannot poſſibly ſerve God a right. We may (it may be) abound in outward duties, and do ſomewhat which belongs to the outward man; but the obedience of the firſt Commandment (which is the more inward and immediate part of Gods Worſhip) when as upon the knowledg of God we love him, and fear him, and rejoice in him, and truſt in him, and ſet him up in our ſouls and ſpirits. This we cannot do whiles we have not right opinions of him, nor do not abide in his Truth. We may be moral and civil, and do ſome duties of the ſecond Table upon ſuch kind of Principles, but we cannot be ſpiritual and gracious, and ſanctified, and religious indeed, and do that which we do in Religion with reference and reſpect to God, whiles we have not the right notion and apprehenſion of Religion in us. Religion it is a matter of Truth, and ſo it is here expreſt unto us by the Apoſtle, when he means that, he ſays this. And ſo much briefly for the phraſe and expreſſion.
Now to come further to the Thing it ſelf, and to take it now in its proper meaning, and the ſpiritual drift of the Holy Ghoſt in this place, We can do nothing againſt the Truth; that is, We can do nothing againſt Religion, and the progreſs of Chriſtianity in the world. This as Chriſtians, and eſpecially as Chriſtian Miniſters we cannot do. We can do nothing whereby Piety and Godlineſs may ſuffer any wrong by us, or any prejudice and diſadvantage from us; they are ſuch as are contrary to the bent and ſcope, and principles of any who themſelves are religious, or have any ſpark of Godlineſs in them.
There are two ways eſpecially whereby any thing is done againſt Religion: the one is in a way of Diſcouragement; and the other is in a way of Diſparagement. In a way of diſcouragement and diſheartening of thoſe which are good; and in a way of diſparagement and ſcandal towards thoſe which are evil. Now thoſe which are good Chriſtians will be ſhy of doing any thing againſt Religion in either reſpects.
Firſt, In a way of diſcouragement, ſo as to diſhearten thoſe which are good; they will be ſhy and wary of this, and ſo they ought to be. Whatever is done in this caſe againſt Chriſtians it is done againſt Chriſt. And whatever is done againſt the profeſſors of the Truth is againſt the Truth it ſelf. We muſt not break the bruiſed reed, nor quench the ſmoking-flax, nor diſcourage the beginnings of goodneſs in any, in whom they ſeem to appear, but nouriſh them, and cheriſh them, and promote them all we can. The contrary hereunto is that which is diſcernable in too many perſons, who many times by their overlineſs and harſhneſs, and rigidneſs which is expreſt by them, do drive away thoſe from Religion and the profeſſion of it, who make fair proffers towards it, and it may be have made ſome progreſs in it; this is none of the ſpirit of Chriſt.
Secondly, In a way of Diſparagement and ſcandal; as there are many which prejudice Religion, ſo likewiſe ſuch as profeſs but live not up to it, ſuch as bring an ill report upon Chriſtianity, and the ways of Godlineſs by their ſcandalous living in the profeſſion of it. Theſe are great Enemies to Religion, and to the Truth it ſelf; they are not only Enemies to Religion, who do in plain terms and words revile it, and ſpeak evil of it; but even thoſe which (ſilently) walk contrary to it, and expreſs not the power of it in their lives and converſations.
The improvement which we are to make of all this, is our ſelves to take heed of it, that we be not guilty in either of theſe particulars, or in any other way beſides of acting againſt Religion; for if we be, we ſhall not eſcape unpuniſhed. What was ſaid before of Truth in the Doctrinal notion of it, is true likewiſe of the whole ſubſtance of Religion, that it will prove too hard for any that oppoſe it; and ſo they ſhall find, Whoſoever ſhall fall on this ſione ſhall be broken; but on whomſoever it ſhall fall, it will grind him to powder; as we find that expreſſion uſed in Matth. 21.44. But ſo much may be ſpoken of the firſt General part of the Text, which is the Apoſtles Propoſition in the Negative; what he could not, We can do nothing againſt the truth.
The ſecond is the Affirmative, But for the truth. This, it follows well upon the other, and is not to be ſever'd from it; it is but ſmall commendation for any, not to be active againſt the Truth, though it were well ſome were but ſo; no, but it is required that they ſhould be active for it. This is the true temper of a Chriſtian, and eſpecially of a Miniſter; according to that of the Apoſtle John, in 3 Joh. 8. We ought to be fellow-helpers to the truth, foreign, co-workers, and aſſiſtants to it; helpers to the Truth, and fellow-helpers one to another in helping of the Truth: This is that which is required of us.
There are a great many of Negative Chriſtians (which are as good as no Chriſtians at all) and they pleaſe themſelves wonderfully in it, and think to come off well enough with it, that they are not thus and thus; no, they do not this and that. But is that enough for the ſervants of Chriſt, and who have given up themſelves to him? Nay, but what are they? what good do they do? how do they advance and promote Religion and the ways of God? That were well to be enquired into by them, how far forth they are for the Truth.
There are two things-conſiderable in this paſſage: Firſt, That we may do ſomewhat for the truth. And ſecondly, That we muſt do ſomewhat for the Truth; Here is our priviledg and our duty. The opportunity which is afforded unto us, and the engagement that lyes upon us, as to the imbracement of this opportunity.
Firſt, I ſay here is our opportunity. We may do ſomewhat for the Truth; that's here ſuppoſed and implied in this oppoſition, But for the Truth. God does put advantages into our hands very much for the advancing of his Truth, eſpecially according to the ſeveral ſtations and ranks in which we are: ſome have greater advantages, and ſome have leſs; but all have ſome one way or other. We that live under the Preaching of the Goſpel (and eſpecially which are diſpenſers of it), God has committed his Truth to our care, and has intruſted us with it; ſo that if we will, we may do very much for the promoting and advancing of it: And he takes delight to uſe and improve us in ſuch a buſineſs as this is; though he needs none of our help himſelf, nor his Truth neither; yet he is pleaſed to deſire ſo much of us, and to give us occaſion for it.
This is to be looked upon by us as a great honour and priviledge to us, and ſo to be accounted and eſteemed, as what is done for our own good and advantage. The reaſon why God calls us to the helping and aſſiſting of his Truth, is not ſo much for it, as for us; that we may receive honour by it, and comfort from it; and in the doing of it farther our own ſalvation, and bleſſed account hereafter at another day.
Secondly, As here's our opportunity, ſo likewiſe our duty; and the one following upon the other. The more advantages God does afford us of helpfulneſs and aſſiſtance to his Truth, the more does it concern us to improve them, and to lay hold on them; and to do ſomewhat or other for it, yea to do the moſt we can.
There are ſundry ways of doing it, which accordingly we may take notice of. Firſt, and principally, by our imbracings and cheriſhings of it in our own hearts. We cannot do Truth and Religion any better ſervice than by our ſelves cloſing with it, and cleaving to it, and imbracing of it. It is not our profeſſion of Truth which makes ſo much for it, where it is ſingle and goes alone; nay in ſome caſes it may make more againſt it, where it is ſeparated from a love of it, and conformity to it; no, but it is the yielding and complying with it, which is the thing, when our hearts are in ſome ſort faſhioned and moulded into it, and better'd by it.
Secondly, By our prayers and ſupplications to God; we promote it ſo, as it is in 2 Theſ. 3.1. Brethren, pray for us, that the word of the Lord may have free courſe and be glorified: We ſhould be very earneſt with God for Truth and Religion, that it may flouriſh in the world, and that there may be a free courſe and paſſage of it.
Thirdly, By our Counſels and Directions, as we have occaſion for it; to ſpeak a good word for Truth, and to adviſe others in order to it: It is a great advancement of it, which whenever we neglect to do; we are very much wanting to it, and to our duties about it, who are required and called thus to do. In a word, whatever ability or talent God truſts us withal, whether of parts, or power, or eſtates, or whatever it be; it is an occaſion which he puts into our hands of doing ſome good for his truth, which accordingly ſhould be followed by us. And the greater are our abilities, the more ſhould be our improvements; we ſhould do it in our ſelves, we ſhould do it in others by thoſe incouragements which we give to them alſo; as in the place before cited, 3 John 8. We ought to receive ſuch, that we might be fellow-helpers to the Truth.
The Conſideration of this point comes home very cloſely to the conſciences of abundance of people in the world, who are groſly guilty in this regard; to whom Truth is very little beholding, as to doing of any thing for it: There are ſome which are aſhamed to own it, and to appear in the imbracing of it, as thinking it a great deal more wiſdom to conceal and reſerve themſelves, that ſo according to a variety of circumstances, they may be of what judgment they pleaſe, and take ſuch ways as in prudence may be moſt accomodate and convenient for them; but our bleſſed Saviour himſelf has read theſe their doom, in Mark 8.38. Whoſoever ſhall be aſhamed of me and of my words in this adulterous and ſinful generation, of him alſo ſhall the ſon of man be aſhamed when he cometh in the glory of his Father, with the holy Angels. Mark, not only aſhamed of me, but aſhamed of my words, that is, of my Doctine and Truth, and the profeſſion of it: He that's aſhamed of theſe, of him alſo will Chriſt be aſhamed, when he will wiſh to be owned by him.
Again, Others there are, who though they own Truth, yet will do little for it, as to the defence and preſervation of it; though as a raviſh't Virgin, it crys out for their aid and relief, yet they refuſe to be helpful to it, but are content to ſee it even undone before their eyes. There are few which have tender bowels towards truth, or active hands for the promoting of it. Now this is that which the Apoſtle takes upon him here in this Text, in the behalf, not only of himſelf, but alſo of his fellow-labourers and brethren; that they were ſuch as did not only declare all actings againſt it, but cloſe with all opportunities for it: Not any thing against the Truth, but for the Truth.
Nay further (which ſeems alſo to be included) their neceſſary inclinations hereunto, (for ſo we muſt likewiſe take it) We can do nothing againſt the Truth, but for the Truth; that is, we cannot but do for the Truth, as there's an Impotency to oppoſition, ſo there's an impotency likewiſe to neutrality, and remiſneſs and indifferency of ſpirit: According to that of the Apoſtles, Peter and John, in their reply to the Prieſts and Elders, which prohibits them to Preach any more in the Name of Jeſus: We cannot but ſpeak the things which we have ſeen and heard, Act. 4.20.
This is the temper of a gracious heart, that it's all inflamed with a love to Truth, and cannot, as there's occaſion and opportunity adminiſtred to it, but expreſs and ſhew it ſelf for it; as it was ſometimes with the Prophet Jeremy, Jer. 20.9. His word was in his heart as a burning-fire ſhut up in his bones: he was weary with forbearing, and could not ſtay; or as it was with the Apoſtle Paul, when he came ſometime to Athens, and ſaw the City wholly given to Idolatry: It is ſaid his ſpirit was ſtirred in him, foreign, he was put as it were into a Fit of a Feaver, through his zeal and ardency of affection upon that occaſion. This has been the condition of Gods Servants in ſuch caſes as theſe are (as we may ſee eſpecially in the ſtory of the Martyrs) they could not withhold, but they muſt ſhew themſelves for truth, ſometimes even in the greateſt dangers and hazards which were incident unto them, from that rooting, and ſettlement, and foundation which it had in their hearts. But ſo much for that: and ſo I have done with the Affirmative Propoſition likewiſe, But for the Truth.
And now that I have ſeemed to go through the whole Text. I might very well begin it again, and make a new Sermon upon it: For the Truth of it is, we are not yet come to the point, nor to the ſcope of the Holy Ghoſt in this place. We have hitherto handled the words abſolutely, and in the general notion of them; but there is a Relative Conſideration of them, which is to be obſerved and taken notice of by us, which is yet behind, and intimated in the Connexive; for as to the joyning of this Verſe and the former both together, and to make them dependant upon one another; he had ſaid in the Verſe before, Now I pray to God, that ye do no evil; not that we ſhould appear approved, but that ye ſhould do that which is honeſt, though we be as reprobates. Now he adds, For we cannot, &c. He ſpeaks it of the exerciſe of his miniſterial authority amongſt them, which he ſignifies to be in him; not for himſelf, ſo much as for them; nor for his own reſpect and advancement, but for the glory of God, the good of the Church, and the advancement of the Truth, which is chiefly, and eſpecially, and principally regarded by him. And therefore if at any time he were more ſharp and ſevere with them, whether in the reproving or puniſhing of offenders; he did ſtill deſire herein to approve himſelf, as one that aimed at Juſtice, and Piety, and Vertue in that Adminiſtration, as the main ground and end for which that Power was indeed beſtowed upon him. This is the proper, and genuine, and direct ſenſe of theſe words, as they here lye before us, We can do nothing against the Truth, but for the Truth, which are nothing elſe but a limitation of the Apostolical and Miniſterial Power. And that again twofold: Firſt, As conſidered in the office and Miniſtry it ſelf. And ſecondly, As conſidered in the perſons, namely, himſelf and his fellow-Apoſtles and Miniſters, which were then the ſubjects of it.
For the firſt, viz. The office and Miniſtry it ſelf. There is here in theſe words a limitation faſtened upon that whiles it is ſaid, We can do nothing, &c. and thereby ſignified thus much, That Miniſterial Authority is not extended beyond Christian Edification. The Apoſtles could do nothing but what was conſonant and conſiſtent with Religiou, whether conſider'd in the Doctrine of it, or the practice. This is that which is here exhibited to us, and it is agreeable likewiſe to other places of Scripture, as in 2 Cor. 10.8. For though I ſhould boast more of our Authority which the Lora hath given us for edification, and not for your destruction. This was the end for which that Authority which he had was ordained, and whereunto it did tend; not deſtruction, but edification: ſo 1 Pet. 5.3. foreign, not as Lords over Gods Heritage, or over ruling your ſeveral lots and diviſions, but as enſamples to the flock; that is not for our own private advantage, but for the good and benefit of the Church.
This is true as to either parts of the Miniſtry, whether of Doctrine or Cenſure.
Firſt, If we take it of Doctrine, that is limited and bounded by this. Miniſters, they have a Didactical Authority, and authority of teaching. God has committed this unto them and to them alone; there's none have authority of diſpenſing the Myſteries of Faith and Religion, but thoſe only who are eſpecially called and deſigned thereunto: But yet this Authority, even to ſuch and ſuch perſons it is limited and reſtrained to the Truth; We can here do nothing againſt the Truth, but for the Truth. Miniſters have not power to impoſe any Doctrine or Maxim whatſoever upon the people to be believed by them, but what is agreeable to the Word of God, and the Will of God laid down in the Scripture: they may not make any new Article of Faith, or require aſſent unto it. Thus we have it alſo in 2 Cor. 1. 24. Not that we have dominion over your faith, but are helpers of your joy. Dominion over your Faith? What's that? that is, Power over your conſciences, and authority to require any thing 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 priviledg 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 itis 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 adminiſtred.
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 Gods People; being not for the Truth, but againſt it, and profeſt 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 Chriſts 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 perſwade mens 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 it ſelf, and according to Gods own inſtitution, (however ſometimes it may be abaſed and perverted by men) it is for edification, and not for deſtruction; not for mens hurt or prejudice, but their advantage; as the Apoſtle would here inſinuate to theſe Corinthians for their greater encouragement, and to perſwade 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 it ſelf.
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 our ſelves. This notion of the words hath been already in part toucht 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 it ſelf▪ 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; foreign, 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 any thing 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 hinderance and impediment thereunto, that we ſhould be ſhy and wary of, we ſhould not ſtretch our ſelves 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 reflexion, and as coming from the Apoſtle Paul, who does not here ſtick or forbear to declare this preſent Truth to the Corinthians of the limitation of his own authority. But as he was careful to acquaint them with the whole will and counſel of God, ſo with this point of it amongſt the reſt. There are many kind of perſons in the world, which think it no piece of prudence or good policy in them, to acquaint people with ſuch kind of points as do any thing ſeem to diminiſh from their power and authority, but only ſuch as may ſeem to extol and to advance it. But the Apoſtle Paul here was of another mind; he was not ſhy or afraid here to tell them of ſuch a truth as did in a manner reſtrain him, and qualifie his authority over them; he tells them here plainly, hat he could not do as well as what he could: We can do nothing againſt the truth, but for the truth.
This he did firſt out of his faithfulneſs and ingenuity towards them, as one that did not ſeek himſelf, but their good. Thoſe which make themſelves their ends, they ſtill frame and accommodate their Miniſtry and the exerciſe of it only to their own advantage; an for this purpoſe endeavour to keep the people in blindneſs, and in ignorance and want of knowledg of what is truth. But thoſe who are faithful and aim at Gods glory, are otherwiſe both affected and imployed.
Secondly, He did it alſo for their encouragement, that they might not be ſhy or afraid of him, and of that ſeverity which he was forced to uſe amongſt them; he therefore inſtructs them in the nature of it, and does thereby qualifie and mollifie it unto them.
Thirdly, He did it likewiſe for his own vindication and abſolution, that he might diſcharge himſelf of ſuſpition amongſt them who were ready (eſpecially from the ſuggeſtion of the falſe teachers amongſt them) to conceit as if he had ſome plot and deſign upon them to enſlave them, and to enthral them to himſelf; now for this he deals plainly with them, and tells them what he could do, and what he could not, that ſo if by chance we did ſwerve from his rule, they might accordingly mind him of it.
This teaches us accordingly as we have occaſion to do the ſame thing, even to make this the end and ſcopeof all our performances and undertakings in the work of the Miniſtry, that ſo thereby we may encourage Religion, and advance it, and promote it in the world, and ſay from the goodneſs of our Principles prevailing an bearing ſway in us, as well as upon any other conſideration, We can do nothing againſt the truth but for the truth.