The Truly Blessed Man, Part 6
VERSE 8.
I will inſtruct thee, and teach thee in the way, which thou ſhalt go: I will guide thee with mine eye.
The Text Opened.
VVE proceed to the fourth part of the Pſalm, directing the People of God what manner of lives they ought to lead, if they would maintain the ſenſe of their pardon & bleſſedneſs: or to ſhew the neceſſary connexion between faith and obedience, between Juſtification and Sanctification. Here,
1. The Pſalmiſt offers himſelf to teach us in our Duty, verſe 8.
2. He gives us caution to beware how we receive this teaching, verſe 9.
3. He ſhews the miſery of the wicked, and the happineſs of the Godly in this regard, ver. 10.
1. He offers to teach and inſtruct us in our Dut… If it be enquired, what perſon David bears in this place? it may be replied; we may either conſider him as an Experienced Saint, who had been a ſpecial inſtance of Gods great mercy, who had heard him in his diſtreſs, and ſealed up his love to him, which in token of gratitude, he was deſirous to impart to others for their benefit. Or we may look upon him as a Penitent, who had by his great fall diſhonoured God, and ſcandalized men, and now after his recovery, endeavours to do as much to win men to God, as he had done to prejudice them at Religion; and this he reſolved to do, Pſal. 51. 13. Or we may reckon him as a Prophet in Iſrael, and ſo he accounted himſelf particularly engaged to promove the Salvation of others: and in nothing was he better fitted for this, than by being able to preach experiences to them. It may alſo be obſerved, whom the Pſalmiſt directs himſelf to: and ſome ſay, that is directly to impenitent ſinners; but I rather ſuppoſe that he ſpeaks both to Sinners and Saints: The particular caſe laid down in the Pſalm, was of one that was truly Godly, but had fallen under Guilt, and ſuffered deſertion, and was now recovered; and this affords profitable inſtruction both to the Godly and Wicked. In the offer it ſelf we may obſerve,
1. That he applies it particularly: Thee; though all be concerned; yet he addreſſeth every one, as it were one by one.
2. The earneſtneſs of the offer, in the va…iation of the expreſſions urging the ſame thing.
3. The ſubject matter about which he offen his help. The way which thou ſhal go.
4. The nature of the help offered, in three things.
1. I will inſtruct thee; the word implies an application to the underſtanding, to make it receive intelligence, which muſt in end only his eſſaying it inſtrumentally.
2. And teach thee; the word ſignifies to point to, or ſh…w a thing, and a word from it, ſignifies the Law, becauſe i… ſhews us our way.
3. I will guide thee with mine eye; Heb… … will counſel thee, mine eye being upon thee. The word, guide, ſignifies, to give counſel: it is, q d. I will be eyes to thee, overlook thee, as a Maſter doth his Scholar. Hence,
Experienced Chriſtians fitteſt to teach others.
DOCTRINE I.
THE moſt experienced Christians are fitteſt … teach others. To prevent miſtake in the matter, Obſerve,
1 That none can teach us effectually, and ſavingl… but God. He is ſaid to teach men knowledge, Pſa 94. 10. There is beſide a natural underſtanding which belongs to man, as he is a man, by which he can apprehend the notion of things rationally, a ſpiritual illumination enabling him to diſcern them ſpiritually; this every natural man hath not, 1 Cor. 2 14. And the ſo opening his eyes is a Divine work, Eph. 1. 17, 18. Till this be done, Doctrinal teaching doth no ſaving good, whatſoever literal knowledge men gain by it.
2. That God hath no dependance on Inſtruments in producing this knowledge. The higheſt ſervice of men is only inſtrumental, and that no more than morally; and God hath no need of inſtruments, nor doth he uſe them of neceſſity, but for his pleaſure; much leſs doth he need that they be thus or ſo furniſhed, he can do it as well with the moſt unlikely, and gain glory in ſo doing, 2 Cor. 4. 7.
3. But yet, in order to their being uſed as instruments, God is wont to furniſh them with a ſuitable capacity for it. There are thoſe gifts that he beſtows upon them, making them meet for this ſervice; theſe gifts therefore are given to men to profit withal, 1 Cor. 12. 7. And accordingly there is a diverſity both in kind and degree, which God arbitrarily diſtributes to theſe and thoſe.
4. There are two ways in which we are to teach others viz. by Precept and Example. In this latter Chriſtians are equally concerned; he that hath received Grace, ought to walk worthy of it, and we are told what its teachings are, Tit. 2. 11, 12. As to the former, there is a different obligation …ying upon the people of God: every one ought according to his call to teach others; but every one is not a like concerned.
5. Hence Chriſtians are bound to teach others, either by the obligation of their General Calling, or by a Special Calling. The general calling of a Chriſtian, obligeth him to glorify God with all that he hath, ſtill reſerving the ſtation that God hath ſet him in; thus Chriſtians are bidden to teach one another, Col. 3. 16. But there is a ſpecial calling that God hath given to ſome, who, beſides that, have gifts and abilities for it; are called by God to the Miniſtry of the Goſpel, theſe are of his giving, Jer. 3. 15. And notwithſtanding gifts, men muſt wait for this till called to it according to the Goſpel Rule, Rom. 10. 14. How ſhall be preach, except …e be ſent? Now in both theſe reſpects the Doctrine is a great truth: for though there be more than experience requiſite to fit a man for official teachings, yet this added to thoſe qualifications is abundantly helpful; for,
1. Experience mightily prompts, or puts men forward to be teaching of others: It puts life into men, and quickens them to their work; and that in two reſpects.
1. It fills the heart with an ardent deſire to glorifie God. All the literal Light that men get by ſtudy, hath no heat in it; it doth not engage the heart at all in love to God; but when once the Soul hath tasted that God is gracious, hath felt the bitterneſs of ſin, and been diſtreſt by reaſon of the wrath of God, and known the Grace of God in giving him Repentance and pardon; he is now filled with love to God, and thinks he can never do enough for him, never lay himſelf low enough, nor ſufficiently ſet forth his praiſes and he would have all the world to love, admire, and praiſe this God with him; Pſal. 34. 3, 4.
2. It kindleth a longing deſire after the Salvation of Souls. By this men come to know the great worth of Souls, and their woful danger, and accordingly to have travailing pains for them, ul Christ be formed in them, Gal 4. 19. He that hath felt in himſelf what an evil and bitter thing ſin is, and hath known the riches of grace in pardoning, and healing him, cannot but compaſſionate ſuch as live in ſin, and ly under the curſe; and this will put them upon all endeavours, and make them to give warning and counſel on all occaſions, knowing the worth and hazard of a Soul, if it be poſſible to ſave it.
2. Experience is a mighty help to men in teaching of others. Luther was wont to ſay, Prayer and Temptation make a Minister fit for his work. And why temptation? but becauſe it helps to this experience; the Apoſtle, applies this to Chriſt himſelf, Heb. 2. 18. And this will be evident in divers reſpects.
1. It gives them a more clear understanding of the truths which they teach. Theoretical and practical knowledge vaſtly differ; a meer diſcorſive knowledge of any Art, makes a man but a bungler, compared with one that hath been practiſed in it Experience exemplifieth the Rules of Religion to … man; he had heard of theſe things before, and had ſome rational notions about them, but now he ſees▪ and taſts, Pſal. 34. 8. And this is a… great help to teaching.
2. It greatly establiſheth their faith and confidence i… theſe truths; and hereby they are enabled to commend them with the more authority: A man may by ſtudy, be able to ſpeak largely and diſtinctly upon Scripture truths; but they can ſay nothing of their own knowledge, and poſſibly themſelves fluctuate about their credit of them: they take them only upon Tradition; whereas he that hath the record of theſe truths on his heart, and had them exemplified on him, can with greateſt boldneſs aſſert them … Joh. 1. 1. 2 Pet. 1. 16.
4 It hath great influence on the Affections in teaching. Indeed the main thing is information; all that doth us ſaving good, muſt come in by the Underſtanding; they that ſeek only to raiſe the affections confuſedly, do no good: but ſtill, we have to do with the affections; and the beſt way to raiſe them, is to expreſs our own: it is vain to think to make another concerned, with that which we ſhew no concernedneſs in; whereas experience ſtirs theſe affections: that which one feels, he will ſpeak feelingly; he feels the miſery of the Unregenerate, & ſpeaks compaſſionately to them; feels the diſtreſs of deſerted ſouls, and applies tenderly; feels the wounds and broken bones of ſuch as have fallen, and handleth them with great caution, &c.
4. It furniſheth him with skill of applying to particular caſes. Many can diſcourſe very diſtinctly upon a ſubject in Divinity; but when they meet with the doubts and objections of tempted Chriſtians, they are meer bunglers, for want of experience; Peter is winnowed, to be fitted to ſtrengthen others, Luk. 22. 32. To be ſure, in caſes of Deſertion, nothing more proper to apply than experience; beſides that it helps to do every thing with compaſſion, Heb. 5. 2.
5. It much helps our patience, and perſeverance in teaching. Meer ſpeculative knowledge puffs up, and makes men impatient, and preſently they deſpair of good, if they ſee not the deſired effect: if Sinners will not preſently hear them, they conclude them paſt hope: if troubled ones be not perſwaded preſently to hear them, they think them deſperate; all this is for want of experience: he that hath known his own heart, and the mighty reſiſtance that it makes to the offers of grace, will learn by it, to bear, wait, and uſe endeavours, and not be weary, 2 Tim. 2. 10.
USE I. For INFORMATION, in two particulars.
1. Learn hence a reaſon why God uſually exerciſeth ſuch as he will uſe for the good of others, with many temptations. When God hath deſigned to make men eminently ſerviceable, he hath trained them up to it by more than ordinary trials; thus it was with Moſes, Joſeph, David, yea, Chriſt himſelf. It is not becauſe he hath leſs reſpect for them than others, but to prepare them for the better diſcharging ſuch ſervices. When therefore you ſee any of Gods Servants thus dealt withal, let it not prejudice you at them, nor ſay, ſurely they have given God ſome ſpecial provocation, but think, God is trying them as gold; and expect ſomething obſervable to be produced by it. Jobs friends were thus miſtaken in him, nor let any of Gods Children be overwhelmed, when they find ſore temptations upon them, ſay not that God regards you not; but wait in hope: it may be he hath ſome ſpecial ſervice for you to do, for the good of others, that by your experience, they may be profited.
2. This tells us that it is a great mercy to have dequaintance with experienced Chriſtians. As God hath made man a ſociable creature, and we cannot live like men without communion one with another, ſo of all men theſe are the moſt deſirable and profitable for communion, who are the moſt acquainted with the various dealings of the Spirit of God with them: from vain men we can expect nothing by their fellowſhip, but to learn of their ways, which will harm us; but from good men we may expect to be helped in the ways of God; and none more fit to help and adviſe us, than they who have much acquaintance with God, and known his methods and dealings with his Children; by ſuch acquaintance we may, if it be not our own fault, get abundance of good, and have cauſe to bleſs God for them for ever.
USE II. For EXHORTATION; and that in three reſpects.
1. Let Experienced Chriſtians be communicative of their experiences. Hath God given you to know much of his dealing with you, in the great affairs of his Kingdom? be willing to impart, theſe things to others, as there is occaſion. God hath not done this for you, only for your ſelves, but for others too, Paul thought ſo, 1 Tim. 1. 16. God hath herein given you a Talent, which you ought not to hide in a Napkin; what ſaid Chriſt to him? Mark 5. 19. We ſhould indeed have a care that we do not ſhew our pride on this account, by needleſly boaſting of theſe things; much leſs to think we may now uſurp an Office of publick teaching: but on the other hand, we ſhould be ready to afford all the help we can to others in our place; let us viſit thoſe that are tempted as we have been, tell them how it was with us, and how we found God coming in to us; and when they call for our help, readily lend it, remembring that when we uſe our experience for Gods glory, and our neighbours profit, we ſhall therein have much peace and comfort, and others will have the occaſion to bleſs God for us.
2. Let tempted Chriſtians be directed to make uſe of ſuch in their diſtreſs. It is too frequent for them that are hurried by Temptations to keep ſilence to go ſolitarily, and ſhut up their grief in their own boſomes; wherein they gratifie Satan, and nouriſh their diſtemper. God hath made man for mutual help: we are not only to carry ſuch caſes to God, but to take the advice and prayers of his people too; and we are too apt, if we do reveal our griefs, to do it to ſuch as are leaſt fit to counſel us; here we ſee who are fitteſt, and let our prudence direct us to ſuch; if we have a bodily evil, we go to ſuch as are reputed Skilful, let us do ſo on a ſpiritual account too. None but God can deliver us, but he hath made it our duty to uſe the means; and the moſt likely are eligible: here you are like to have your caſe beſt laid open, and preſcribed to; here you are like to find the greateſt pitty, tenderneſs and faithfulneſs.
3. Labour we all to get and maintain a due value for experimental preaching. We are to covet the beſt gifts, and ſeek skilful Teachers, that can divide the Word aright, and give every one their portion; but there is a vaſt difference between two of theſe equally thus gifted, one of them doth it by common art and skill, and the other can ſet the ſeal of his experience to it; that which comes from the heart, is most likely to reach the heart. God muſt make it do ſo, or elſe an Iſaiah may labour in vain; however there is a bleſſing of God upon ſuch perſons, and a greater likelihood of his bleſſing on their endeavours: and an ear that is not itching, but ſanctified, will find much difference between this man and the other; ſuch are moſt probable to ſearch us to the quick, will be moſt concerned for us, moſt diligent with us, and we ſhall have abundant reaſon to ſay that God is with them. Let us p…ay for ſuch Teachers; and if we live under the Miniſtry of ſuch, let us prize them for their work ſake: and as we have in them a great advantage for our ſouls, ſo if we deſpiſe and neglect to improve them aright, our account another day will be the more terrible.
Particular Application, the beſt way of teaching.
DOCTRINE II.
THE beſt teaching is, when particular application is made of the truths that are taught. The Pſalmiſt is not content to lay down the general Doctrine of Bleſſedneſs, and confirm it with his own experience, but proceeds to inſtruct men how they may come by it, and offer them help to direct them, and that particularly and perſonally. Here are two Propoſitions.
Prop. 1. That for the profitable teaching of Goſpel truths, there muſt be application made of them: And here we may conſider the nature, and the neceſſity of this application.
1. Touching the nature of it, it is properly a making uſe of theſe truths for helping a Chriſtians practice. But more particularly, there are two general parts of teaching: viz Doctrinal and Applicatory which are not to be confounded, but put into due ſubordination. The firſt is Doctrinal, conſiſting in laying open the Truth, ſo as the underſtanding may apprehend it, and be made to give its aſſent to it; we muſt have a conception and a conviction of it, and this muſt go before application, being to prepare for it: and therefore to fall to application before the truth be explained, and proved, is to make confuſion. The ſecond is Applicatory, which takes the Truth ſo laid open and improves it for our benefit in the Service of God; and this hath to do.
1. With the practical understanding. For, beſides that the underſtanding is to be uſed for diſcerning the Truth commended to us, it is alſo to be improved in judging of the goodneſs of the Truth ſo exhibited, and accordingly commend it to the will for practice: this is made by Information, or drawing practical inferences from the general truth, which are for our Inſtruction; and this improvement may be made of every Goſpel Truth.
2. With the Will and Affections; for goodneſs is the proper object of the will, which exerts it ſelf by the affections. And here Application ſerves to Reprove us for our neglects, by convincing us of them, and ſhewing the ſin and danger in them, and rouſing us to reform what is amiſs. Hence there are uſes of Conviction and Reprehenſion. It ſerves alſo to guide us to the right doing of Duty, and keeps us from turning aſide. To Direct, quicken, and encourage us; and finally to corroborate and animate us in our Serving of God, and hence Conſolation is hither to be referred: and we ſhall find all theſe in the Word of God.
2. That ſuch Application is neceſſary to be uſed by ſuch as teach others; this will appear in theſe Concluſions.
1. That all the truths of the Christian Religion are Practical. The deſign of it is to teach men to live to God; and ſo every Rule of it is a Rule of life; this being the end of the Goſpel, every part of it muſt lead hereunto. We have the deſign of it ſet forth, Tit 2. 11, 12. Mans great end is to glorify God; he muſt have a Rule to direct him how to do it; and this is the Chriſtian Religion; and that conſiſts in practice; all the Theory of Divinity leads to practice.
2. Hence Chriſtians are no further profited by theſe Truths, than as they apply them to practice. That they may ſo do, they muſt know them: and its vain for men to pretend that though they know leſs than others, yet they live as well; for without knowledge the mind cannot be good; but on the other hand, if men only ſtudy to know that they may talk, and be admired by their neighbours for men of underſtanding, but lead a looſe and ungirt life, they deceive themſelves, and their knowledge will aggravate their Guilt, and procure them the more wrath, Luk. 12. 47. Hence that, Joh. 13. 17.
3. Hence it is certainly the duty of every one that bears the Goſpel, to apply the truths of it to himſelf. It is not enough for us to receive them into our heads, but we muſt let them ſink into our hearts; there are many ſorts of hearers, but there is but one of them that get good by hearing, compared to good ground, and theſe bear fruit, Mat. 13. 23. And we have a profitable hearer deſcribed, Jam. 1. 25.
4. The end of teaching is to farther the end of the Goſpel, and that is practice. God appoints ſome to teach others, becauſe he would have them Serve to farther the Goſpel deſign, if then that be appointed to lead and bring men to practice, they are to deſign, and ſeek how they may promove it; hence they are ſaid to Miniſter the Goſpel, Rom. 15. 16.
5. That men need the help of Application as much as of Doctrine. For, not only is our underſtanding dark, and for that end needeth Illumination; erronious; and therefore needs to be better informed; but our hearts alſo are corrupt, our wills dead, and our affections diſordered; yea, and our practical underſtanding is indiſpoſed to draw particular inferences from general truths; ſo that theſe need to be rouſed, quickned and drawn to their work; there is an indiſpoſition in all the parts, and they need to be excited: the Apoſtle thought it neceſſary to inculcate known truths, for this end, 2 Pet. 1. 12, 17.
6. Hence the Word of God is ſuited for this end. God hath not only delivered the Rule of Religion in general precepts, as men uſe to do in the Syſtems of other Arts, but hath accommodated the Scriptures to the ends of practical Holineſs, and we are told the uſefulneſs of them, 2 Tim. 3. 16, 17. The perfection there intended, conſiſts in an univerſal reſpect to the will of God, and conforming of the life according thereto, this was it that David gained by the Word of God, Pſal. 19. 11.
7. Hence this was the courſe taken by Gods Servants in Scripture record. We ſhall find in all Pauls Epiſtles, that though he begin with matters Doctrinal, yet he ever deſcends to things practical; we find that after the reading the Law in the Synagogues, mere was a word of Exhortation, Acts 13. 15. And Chriſt himſelf took this courſe, Luk. 4. 20, 21. And ſuch direction Paul gave to Timothy, 2 Tim. 4. begin. Thus only are men like to be profitable Teachers.
Prop. 2. That this Application muſt be particular: and that with reſpect to the matter that is to be applied, and the ſubject to whom the application is made. I will teach thee, &c. In the ſingular: For a right taking of this up, let us obſerve;
1. As to the ground of particular Application reſpecting the matter, it follows from the former Propoſition: For if all the Truths of Religion be for practice, then every truth ought to be ſo applied: for none of the counſel of God is to be ſhunned, Acts 20. 27. And conſequently all the Duties belonging to every part of that counſel are to be urged; there is no duty, but Chriſtians are in hazard of forgetting or neglecting; and we ſhall not be faithful to thoſe with whom we are concerned; if we neglect to ſtir them up.
2. As to application to particular perſons: Though in private it is proper to apply things plainly and diſtinctly as Nathan did to David; and indeed the ground of private application is mainly for this end, that without reproaching mens perſons openly, we may convince them of their particular ſins; yet in publick teaching care and prudence is to be obſerved, leſt inſtead of doing them good, we harden them in ſin; we ſhould beware, leſt we give them occaſion to think, it is not their ſins, but their perſons we ſeek to reproach. Here then obſerve.
1. If perſons have been notoriouſly & ſcandalouſly ſinful, their ſins ought to be laid open, that they may be aſhamed, & others warned. When their crimes are publick, and they impenitent, they are to be openly rebuked, and others adviſed by their example, 1 Tim. 5. 20.
2. It is our duty to ſpeak to the whole, as if we ſpake to every one perſonally. Our manner of application ought to be, as if we were talking with but one, and ſo we are to call upon all to apply to themſelves: holy men therefore on Scripture record for the moſt part apply precepts and warnings in the ſingular number: thus all the Commands in the Decalogue are delivered; and innumerable inſtances of like nature might be produced.
3. And we ought to apply Truths ſo as thoſe that are ſpecially concerned, may underſtand that God is now ſpeaking to them. Though we ought not to vilify men, or lay them open to the Aſſembly, yet if we can wiſely and cloſely touch their Conſciences, and make them know that their ſin is now teſtified againſt, it is very proper; hence in laying open duties and ſins very diſtinctly, we may come ſo cloſe to men, that they verily believe that ſome body hath been babling ſomething againſt them, and acquainting us with ſuch ſins of theirs, as we had not the leaſt intimation of: now the ground of this will appear, if we conſider,
1. That we, in our Application, are but the Inſtruments of the Spirit of God. Miniſterial Teaching is no farther profitable than he is pleaſed to ſet in with it, 1 Cor 3. 6. Our buſineſs therefore is to comply with him, and endeavour in our place to promove his deſign. Miniſters are called, Under-rowers, 1 Cor. 4. 1. He is the Pilot, and they are to endeavour to act according to his directions.
2. It is certain that all the Spirits applications are perſonal. When he comes to ſet home Goſpel Truths, and make them effectual, he toucheth the hearts of men individually. Hence it is that ſome are perſwaded and won by the ſame means, by which others are hardned; and it muſt be ſo, becauſe every man muſt give an account of himſelf to God; and the great Judgment will be a reckoning with individuals.
3. And it is equally certain, that moral application muſt needs determine here. Moral applications are made to Cauſes by Counſel, and are entertained by a rational conſideration, and anſwerable improvement: and this no man can do for another. Though counſels are given among many, yet if they fix any where, it muſt be upon theſe and thoſe individuals, Acts 13. 48. 16. 24.
4. Hence it is the duty of every one that hears to apply to himſelf. This is the only way to get good by what we hear. If men put theſe things from themſelves, they loſe the benefit of them; hence that, Acts 13. 46.
USE I. Learn hence that there is a great deal requiſite to accompliſh us to be profitable teachers of others. The right and ſuitable application of truths, as it is the life and ſpirit of teaching, ſo it requires much skill and prudence. Beſides that it is neceſſary that we be acquainted with the principles of Religion, from whence we are to fetch all; without which we are more fit to be taught, than to be teachers; there is a great deal more requiſite to accommodate us for this, viz.
1. We we must be acquainted with all the Caſes of Conſcience that refer to theſe principles. If Religion be practical, it hath to do with mens Conſciences; and hence there are thoſe practical enquiries, which refer to every common place in Divinity, which muſt be diſtinctly reſolved, for the illumination and direction of Conſcience therein; and if we are not skilled in them, how ſhall we teach others?
2. We muſt obſerve and acquaint our ſelves with the preſent ſtate of Religion, that is among a people. There is no Truth of God, but may at any time be ſuitably and profitably applied; but there are the ſpecial concerns of a people which vary God would have us to ſuit our Miniſtrations to the occaſion: thus did the Prophets of old, and thus did Paul in his Epiſtles. All ſins, but more eſpecially the ſins of the times are to be born witneſs againſt, &c.
3. We muſt alſo ſtudy men perſonally. All that we have to do with are not of the ſame temper, not the ſame circumſtances, and ſo not to be applied to after the ſame manner. Some are proud, and profane, and obſtinate, theſe are to be more roughly treated; others are tender, troubled apt to be diſcouraged; another manner of application belongs to them, Jude 22, 23.
4. Hence there is a great deal of prudence neceſſary … this affair. It is is not enough to know what is right, and what is wrong, but much diſcretion is to be uſed in the manner of applying it, the want whereof may make good deſigns to miſcarry, We ſee how Nathan uſed this in his addreſſing himſelf to David, 2 Sam, 12. begin.
5. It requires courage alſo. We have the corruption of men to deal with, and may expect, when we have done our beſt, to meet with hard entertainment; the luſts of men are not eaſily oppoſed, but are apt to riſe up againſt counſels & reproofs; how did Aſa, though a good man, entertain the Prophet? 2 Chron. 16 10. And ſee, Jer. 1. 17, 18. … 2. 6, 7. And they moſt need, that can leaſt bear.
6. It alſo calls for fidelity. We muſt be faithful in God, and to men too, whoſe everlaſting concerns are intereſted in our applying to them, with whom we muſt deal plain and home, Iſa. 58 1. … which things ſhew how much is required to the right diſcharge of this duty.
USE II. To direct us how we may approve our ſelves for the beſt hearers of the Word of God. Teaching and Hearing are correlates, and from the Duty on one part, we may argue to the Duty on the other. Would we then be profitable hearers?
1. We ought carefully to hearken to, and get acquainted with the Doctrines of Religion. To be well informed in the great truths of the Word of God. And they that are negligent in this reſpect, will never make good proficiency in any thing elſe. Thoſe that are not careful to furniſh themſelves with knowledge, are never like to be firm, fixt ſtable in the things of God. The Apoſtle joyns theſe together, grow in grace and knowledge, &c. 2 Pet. 3. 18.
2. But we muſt not rest here. They that think all Religion conſiſts in head knowledge, uſually deceive themſelves; we muſt be making Addition to this, 2 Pet. 1. 5. &c. we muſt endeavour to make particular application of theſe Doctrines to our ſelves perſonally; without which we ſhall loſe the benefit of the other, and lay in a more fearful account; they that take up Religion only to talk, will find it a vain Religion, when their knowledge will be an Article againſt them, to aggravate the Guilt of their neglect. For Direction.
1. Let us be in love with practical preaching; and the more particular and preſſing it is, let it pleaſe us the better. Many love to hear learned and accurate Diſcourſes on principles of Religion; but when theſe Truths are brought home to mens Conſciences, and they ſearch and make diſcoveries of their lives and practices, now they care not for them: but we ought to account this the life of preaching, 2 Cor. 4. 2. 5. 11.
2. Let us our ſelves enquire what every truth ſaith to us. If we hear any Goſpel Doctrine laid open, let us often be asking our hearts, what doth this ſay to us? What would God have me to learn by this? Doth it lay open no Sin of mine? Is not this a Duty that I have too much neglected? &c. This is better than to apply it to others, and ſay there is a word for ſuch an one.
3. Beware of prejudice againſt the cloſe application of truths. Suppoſe they come home to us, and make deep inciſion, and lay open our very boſom ſins, take heed of riſing up againſt them: it was their great ſin, Acts 7. 54. Take heed of the ſuggeſtions of the fleſh, which are now ready to diſturb you, and make you think they hate, and ſeek to diſgrace you.
4. Let us take every word home to our ſelves. When we hear any ſin reproved, let it put us upon ſelf examination, to ſee whether we have no Guilt on that account to repent of, and ſeek pardon for. Is any Duty urged? ask our ſelves how do we attend it? Are we careful in it? And if ſo, let it encourage us; and if we have neglected it, let it quicken us, and put us on more dillgence.
5. Let us be thankful when our Conſciences are rouſed at any time by the applications that are made. Inſtead of being angry that we are diſturbed, let us acknowledge it a kindneſs, and ſay, God hath ſent me a word for my good; I had need of it, it belonged to me, and God was faithful in it: ſo ſhall we be able to bid the meſſage welcome, and receive a Meſſenger coming from God.
6. Let us endeavour to mend ſomething by every word of application that is made to us: Count every private or publick advice loſt upon us, that doth not put new life into us, and influence our Converſation, ſo as to make us reform what is ſinful, and with new vigour to purſue the work of our generation: ſo ſhall we by all be helped forward to eternal life.
Divine Teachings are to guide us in our way.
DOCTRINE III.
THe proper deſign of all Divine Teaching, is to guide men into and in the way they ought to go. There are two Propoſitions here to be obſerved.
Prop. 1. That there is a way in which all they muſt go, that would obtain pardon, peace and bleſſedneſs. We may take notice of three things under this.
1. That there is a way to bleſſedneſs, out of which it cannot be obtained. This is evident; for,
1. The Scriptures often mention the way under this conſideration. Called the way of the Righteous, Pſa… 1. 6. Of Righteouſneſs, Prov. 8 20. Of life, Prov. 10 17. And many other Epithets are given i…, which put a peculiarity upon it, and inform us that it is the one way that leads to bleſſedneſs.
2. The Word of God acquaints us with another way that leads to miſery, and that in contradiſtinction to this; both are mentioned and characterized, Mat. 7. 13, 14. Called the way of the ungodly, Pſal. 1. 6. A falſe way, Pſal 119 104. A way in which is deſtruction and miſery, Rom. 3. 16. And many like titles; and by theſe we are acquainted that there is a right and a wrong.
3. Hence alſo the Scriptures declare men happy or miſerable according to the way they are in. Pſal 1. begin. 119. begin. Prov. 7. ult. &c. And the reaſon is, becauſe the way, if followed, will unavoidably iſſue in this at laſt. There muſt then be a way for a man to come at felicity by, if he would not miſs of it at laſt; and this will appear, if we conſider,
1. That bleſſedneſs is an end, and ſo there muſt be a medium to it. All the deſires and endeavours of the Reaſonable Creature are carried forth after happineſs; this they propoſe, and are inſatiably craving of, Pſal. 4. 6. Who will ſhew us good? And whatſoever meaſures men take, as their conceptions are variouſly perſwaded, this is it they would obtain. Now the light of nature teacheth us, that where an end is propoſed, there muſt be means uſed for the compaſſing it, and if there be no ſuch means to be found, the end is in vain deſired.
2. That all men do not reach to be bleſſed, and there muſt be ſome reaſon for it. If all aſpire after it, and lay themſelves out for it, and yet but ſome are crowned with it, and others finally miſs of it, they did not proſecute it alike, and hence that there is a bounded way to it; for it any way would do, why ſhould any be fruſtrated in the end? The Apoſtle tells us why the Jews, after ſo much labour, miſſed of obtaining, Rom. 9. 31, 32.
3. That bleſsedneſs is a reward promiſed in a Covenant. It was ſo to man in the Firſt Covenant. Ro. 10 5. And it is ſo in the New Covenant, verſe 9. And as God is the only Author of it, ſo he never offered it to any out of the way of a Covenant; and this infers a way to it; for,
1. A Covenant promiſe is a promiſe with a condition. Herein it differs from an abſolute promſe, for that is incondi…ionate. A Covenant promiſe is as binding as that which is abſolute, only the obligation of one is ſingle, and that of the other is mutual, and ſo dependent: See, Jam. 1. 19. Rom. 8. 13.
2. Hence the promiſe is to be claimed only upon the performance of the Condition. For, though the promiſe be firm, yet it is Relative: it ſtands or falls according to the tenour of it; if we fail of doing that to which the promiſe is connected, God is faithful to his word, and there is no falſhood in the promiſe, though we never receive the good of it; there is therefore expreſly or implicitly contained a threatning with the promiſe, Iſa. 1. 19, 20. Rom. 8. 13.
3. Hence this performance is the very way to enjoy the performance of the promiſe. It comes in as a neceſſary medium, which is Metaphorically called a way, becauſe we come to be happy, by our conformity to that which is required of us in order to it: and the want of this will make us to fail of that, Gal. 6. 16.
2. That if ever man be happy, he muſt be brought into, & kept in this way. On ſuppoſition that there is a way to bleſſedneſs neceſſary to be gone in, and that there is but one right way, it is beyond diſpute that we muſt get into it, and perſevere in it, or we ſhall certainly come ſhort of life and happineſs. We are now ſpeaking of fallen man, which is the condition of all Adams progeny; here then a few remarks.
1. That man by his fall is turned out of the way of felicity. God ſat man right at firſt, Eccleſ. 7. 29. But it is of the very nature of ſin to take a wrong courſe, 1 Joh. 3. 4. Which is therefore aſſigned to the ſtate of fallen man, Pſal. 14. 3. He is a loſt thing, Luk. 19. 10. Man hath not loſt his natural deſire to be happy, but he is gone from the method that was given him to obtain it.
2. As long as he is out of the way, every ſtep he takes leads to deſtruction. There are but two ways, one leads to life, the other is the path to ruine; till then he gets into the right way again, he is purſuing his own undoing. Every man is in ſome way, every thought, word and deed is a ſtep in that way, all the man doth hath a tendency to ſome end, and what tends not to happineſs, muſt to miſery; The wages of ſin is death, Rom. 6. 23. Every man in this world is laying up treaſure for another; if not in heaven, it is in hell, which is the woful end of the Sinners way.
3. That he cannot put himſelf into the way again, but muſt be brought into it. He loſt it by his own folly, but if ever he recover it again, God muſt put him into it, Hoſ. 13. 9. As he knows it not, ſo he hath no power to get into it: Such is his impotency and enmity; that he cannot take a ſtep in it; till that be removed, Rom. 8. 7. And none but God can change it; how ſhould a dead man go? Eph. 2. 1.
4. The man cannot be happy unleſs be holds on in this way to the end, he muſt keep in it, and not forſake it, but follow it. The Crown is hung up at the Goal, and he muſt run to that, Rev. 2. 10. If a man be ſet in a right path, and after that he leaves it, he will be bewildred and loſt, Gal. 5. 7. Luk. 9. ult.
5. That he may thus hold on in his way, be muſt be kept in it. Perſeverance is a gift of God, we have the reaſon of it, Pſal 37. 24. The Lord upholdeth him with his hand. The many falls Gods Children take in hours of Temptation, are an evidence who is their keeper. Hither it is to be aſcribed that any get through their way, the difficulties whereof would be too hard for them: Sin, Satan and World, that withſtand, would alſo overcome them, ſtop up their way, and make them to give out.
3. What is the way in which men may come to have pardon and felicity?
A. Mans bleſſedneſs conſiſts in his enjoying of Gods favour, and fellowſhip with him: Now there have been two ways in which men have been pointed to this, one diſplayed in the Covenant of Works, and the other in the Covenant of Grace.
1. The old way of the Covenant of works was laid out to man in his primitive ſtate: He then ſtood entirely in Gods favour; he had no Guilt upon him that needed a pardon; had the glorious Image of God imprinted upon him, which ſitted him for Communion with his Maker. God then gave him a Law ſuited to his nature, and not exceeding his created abilities, in conformity to which he was to be happy for ever; had he not declined from this, there had needed no other; but he turned out of it by Apoſtaſy, and ſo fell under Guilt and a Curſe, and now the Law could no longer give him life, Gal. 3. 21. That way is for ever ſhut up, the Tree of Life is guarded againſt him with Cherubim and a Flaming Sword: he is a man of death, and unleſs that Curſe be taken off, he can never be happy, for which there was no proviſion in that way: though the Law could afford man happineſs, it could not give him ſalvation.
2. There is the new way of the Covenant of Grace, which God hath opened to fallen man; and therein revived his hope, which was loſt by the fall. Called a new and living way, Heb. 10. 19, 20. This is revealed in the Goſpel; called the way of ſalvation, Acts 16. 17. And this is the way under our conſideration, for there hath been no other ſince the Apoſtaſy: concerning which let us obſerve
1. That it is by Chriſt alone that we come to obtain pardon and life. On this account he is the way, Joh. 14 6. God hath made him to be all that to us which is requiſite to our obtaining eternal glory, 1 Cor. 1. 30. He hath made our peace for us, ſatisfied Juſtice, purchaſed a pardon and a Kingdom; he is the one Mediator between God and us; the way is through the veil of his fleſh, Heb. 10. 20.
2. That there is a New Covenant way, in which we come to enjoy all this in and by Chriſt. Though he is the way, yet there are Rules how we may have him ſo to us; for,
1. There are the Covenant terms on which all his benefits are offered. Theſe point the way how we may have a title to him, and enjoy bleſſedneſs; and if we comply not with them, notwithſtanding the ſufficiency of Chriſt, we ſhall not be profited by him. Theſe are,
1. Faith in him. Pardon and peace becomes ours through the Imputation of Chriſt's Righteouſneſs to us; now this is applied to us on and with our believing: hence we are ſaid to be Juſtified by Faith, and that not only declaratively, but inſtrumentally, as by it we receive this Righteouſneſs, and put our whole confidence in it: till when we abide under condemnation, Joh. 3. 15.
2. Holineſs, which alſo we must derive from him. We are told, that without it there is no ſeeing God, Heb. 12. 14. For though this doth not influence our Juſtification, yet it hath the things in it that accompany ſalvation; and conſiſts in a ſincere conformity in heart and life to the Rules of Holineſs, whence proceeds a well ordered Converſation, of which, Pſal. 50. ult.
2. That it is in compliance with theſe terms that we obtain pardon and ſalvation. There is no other encouragement to hope for it. It is from Chriſt that we muſt have the Grace to comply, but it is in this way that he ſaves us; he gives grace in order to glory, Pſal. 84. 11. Hence all Unbelievers, and unholy perſons are excluded from this.
USE I. To diſcover and reprove the falſe hopes if many: Who almoſt, but nouriſheth in himſelf an expectation of ſalvation? but it is to be feared the moſt do cheat their own ſouls, and will be miſerably diſappointed, viz.
1. Thoſe that hope to be pardoned and ſaved, but never enquire after the way of it. They have heard of Redemption and Salvation by Chriſt, and take up with that, and think themſelves ſafe: they never ask the way, nor think how they may come by a title to Chriſt and his ſalvation: they never asked that queſtion, Acts 16. 30. What ſhall I do to be ſaved? but preſume that ſalvation will come in courſe, let them live as they liſt; but know it, Chriſt's Redemption profiteth none but thoſe to whom it is applied, in which they are made to go in the way of it; with which if you comply not, you will periſh.
2. Thoſe that take a great deal of pains to obtain Salvation, but in a wrong way. Some, who have convictions on their conſciences, of their miſery by ſin, are put upon endeavours to get that miſery removed, and obtain Gods favour, but never felt their utter impotency to ſatisfy for ſin, or pleaſe God by their own righteouſneſs, engage …n legal Repentances, reformations, and operoſe dutes, and take great pains in them, and ſo think all is well, Rom. 10. 3. What multitudes are built on this bottom? but be aſſured, this way hath been inacceſſible ſince mans Apoſtaſy, none of fallen men ever get to heaven by it: Paul took another courſe, Phil. 3. 8. 9.
3. Thoſe that acknowledge the right way, but regard neither to get into, nor keep in it. Many have a good Creed, but a looſe Converſation; confeſs Chriſt to be the only way, and that none can be ſaved but believer, and holy ones, but are not ſolicitous about this affair; they think their profeſſion in words to be enough, though in works they deny; but let ſuch conſider, out of your own mouths you ſhall be judged and condemned. What ſaith Chriſt, Joh. 14. 17.
USE II. This truth affords us a Rule of judgment for the Trial of our ſelves and others.
1. Let us try our ſolves by this Rule. If there be ſuch a way as we have been told, it concerns us to ask our ſelves, what way am I in? if once we know where we are, we may firmly conclude whither we are going; if we are going to life, we are in the way of life; if we are in the way of deſtruction, we are ſurely going thither; and this will be an help, either to encourage, or to ſtop us in the way we are in. This alſo is … good Rule to examine our particular actions by If at any time a Child of God is perverted to take wrong ſteps, he had need to be called back… which would be done the ſooner by thus enqu… ring: and the Word of God is our Rule for this in which both of theſe are deſcribed.
2. And we may judge, at leaſt negatively concern…ng many others by this Rule. We cannot know all men: there is a Charity that we owe to others; the cloſe Hypocrite may ſeem to be right, and a Godly man may take too many falſe ſteps that are apparently wrong; but our Charity may do hurt to others, if we regulate it not with diſcretion: and we here may conclude, that there are too many, whoſe whole viſible Converſation teſtifies againſt them, that they are in a way that is not good: Pſal. 36. 1, 4. And we may ſafely ſay, that he who holds in that way to the end, is undone; and we ſhould tell him of it, and warn others to beware of taking ſuch courſes.
USE III. Of Exhortation, in two branches.
1. To all, be not at reſt till gotten into this way. Conſider,
1. The matter is of infinite concernment. Every one of us is in ſome way or other: there are a great many particular ways that men take, but all center in theſe two, either the way to life or death: every one is travelling either to heaven or hell: and where he arrives in the end of his way, there he will be lodged for eternity; and of all theſe ways there is but one, and a narrow one too, that leads to life, Mat. 7. 13.
2. As long as you are in your natural ſtate, you are … of the right way. It is only by Converſion that we are brought in at the ſtrait gate, which ſets us in the narrow way; if you follow the way of your own heart, you are loſt; all your time …oſt, and you but making work for Repentance.
And for Direction here; you muſt ſeek to Chriſt to bring you into the right way; you are fallen, & you cannot get up unleſs he lift you up; you are prejudiced at this way, he can remove that; if you think to get into it without him you deceive your ſelves, but if you implore his help, he is ready to ſet you right and lead you ſafely.
2. Let them that are in the way be careful to perſevere in it. Are you got into it, keep in it, and depart not from it. Conſider,
1. If you forſake this way, you periſh. I do not ſuppoſe the total Apoſtaſy of true believers; but God puts an holy fear into his people, to maintain care and watchfulneſs in them; hence ſuch frequent warning are given in his word, Rom: 8. 13. &c. And you have enough to draw you away, if God prevent not.
2. But if you hold on to the end you ſhall certainly obtain eternal life. Gods word is paſt, and it cannot fail, Math. 24. 13. Whatever difficulty there is in the way, this felicity it affords, that they that keep it can never miſcarry: obſerve it as often a… you will, this is the reſult, Pſal. 37. 37. For help,
1. Renounce ſelf confidence, and place your humble re… liance upon Chriſt. If you truſt in your own Grac… it will fail, let you fall, and break your bones, but i… you keep faſt your hold on him, he will ſuſtai… you; nor ſhall all the force of your adverſari… ever do you harm.
2. Animate your ſelves againſt all diſcouragments frequent looking to the Salvation which is in the … If your way ſeems deep, and dark, and oppreſſe… and the fleſh recoils, look forward to the crown, think of the happy iſſue, when your toil will be over, and you ſhall reſt for ever in the unconceivable glories of the Kingdom, So did Paul, 2 Cor. 4. 16, 17. A look of faith upon this, is cordial enough to revive your fainting ſpirits, and give you freſh way.
Prop. 2. That the proper deſign of Divine Teaching, is to guide men into and in this way. By Divine teaching I underſtand all that which hath God for its author, and Divinity for its ſubject. God is the author of other Sciences, Iſa. 28. 29. But Divinity, which is a Rule pointing man to eternal felicity, is eminently aſcribed to him, in that it not only comes from God, but leads to him: and the Religion of fallen man, as to the main Articles of it, on which his Salvation depends, is not to be found by the light of nature, nor read in the volumes of Creation and Providence, but comes by Revelation. Now there is a double Teaching, Outward and inward, and both may be ſaid to be Divine. Outward which is applied by the word and ordinances, in which we are treated with by men; but theſe means are of Divine authority; theſe inſtruments muſt have a Divine call and influence, and the ſucceſs depends on Divine efficacy. Inward, is the …ffectual operation of the Spirit of God on the hearts of men, enlightning the mind, perſwading the Soul, and cauſing the man to learn: and this muſt needs be Divine, for all ſuch are taught of God, and none elſe can ſo teach. Now the Propo…tion is a truth with reſpect to both of theſe, only with this difference, that the inward teaching, which is always effectual, is deſigned infallibly to lead men into the way, and never fail; whereas the outward is never thus effectual, but when it hath the concomitancy of the other; but yet the main deſign of this alſo is for this end, & it always obtains in the Elect, and is in order of means accommodated thereto. That then which is before us is to ſhew that the great aim of theſe teachings is thus to guide men. Which will appear in theſe Concluſions.
1. That God hath graciouſly purpoſed the eternal Salvation of ſome of fallen men. Here begins the ground and reaſon of all that follows. It is true, the creating of man upright, the Covenant of works that was made with him, and the Apoſtaſy by which he fell under the threatning of that Covenant, are comprehended within this purpoſe, and made way for the Grace of it: but we now look upon man as fallen, and ſo guilty of death; and here we find that Gods Grace appears, in that he hath told us that he will not leave that whole unhappy race to periſh in their ſins, but will bring back a number of them to the enjoyment of bleſſedneſs. This is revealed in the word, and there was a promiſe of it from Eternity, Tit. 1. 2. This was the end of Gods ſending his Son in our nature, Joh. 3. 16. And thi… was a purpoſe of Grace, Eph. 16 28.
2. That if fallen man get into and keep this way, he must know it. The ſervice of God is a reaſonabl… ſervice, Rom. 12. 1. Man is not guided in this way by inſtinct, but counſel, the way is but one, and …annot be found blindfold. There are many by …aths leading to deſtruction, and if he will avoid, …e muſt be able to diſtinguiſh them, which requires …nowledge: the want of it is a deſtructive thing, Hoſ. 4. 6. Beſides the way of life is a narrow way, and not eaſily found; the way to ruine is broad, and men are apt to take it, and the bias of natural corruption inclines them to it: it is as much as our life is worth to know this way, Joh. 17. 3.
3. All mankind, in thei natural ſtate are ignorant of this way. Rom. 3. 17. As to the firſt way preſcribed to man in his integrity, there are ſome relicts of that ancient Law on the conſciences of meer Heathen, which make them ſometimes excuſe, ſometimes accuſe them, Rom. 2. 14, 15. Yet that knowledge labours of a double infelicity, for the underſtanding of it is ſo broken & imperfect, that the moſt it doth is to leave men inexcuſable, Rom. 1. 19, 20. But they are groſly miſtaken, and miſled in the greateſt part of that Rule. But beſides, that is no longer a way of life to fallen man, the Law is become weak, through mans ſin, Rom. 8. 3. So that if the man knew the length and breadth of it, it would never lead him to the enjoyment of God, and bleſſedneſs; the way of peace and reconciliation is another thing, of which he hath no natural intelligence. Among all the excellent diſcourſes of morality, which ſome Ethnicks have made themſelves famous for, there is not the leaſt footſtep of any mention of Chriſt, and his Righteouſneſs; and Salvation through him. Indeed, they never come to a right diſcovery of mans miſery, neither in the cauſes nor effects, much leſs of the only remedy: Hence the Preaching of Chriſt was to them egregious folly, 1 Cor. 1. 23.
4. Fallen man can by no means come to know this way, but by Revelation. It is true, the moral Law, is ſo far a Rule of Obedience under the Goſpel, that all the Duties required in it are to be attended by us, Tit. 2. 11, 12. And the natural light in men, is capable of being improved to diſcover and approve the truth & equity of theſe moral precepts: but it cannot diſcern the Evangelical uſe of them; or how they are ſerviceable to mens ſalvation according to the New-Covenant; they can have but a legal notion of them; but the grace to do them acceptably, muſt come from Chriſt, and that the acceptance hereof muſt be through him, this is above natures reach; and then, the Goſpel Articles, of the Incarnation of the Son of God of the Redemption wrought out by him, of his merit and ſatisfaction, Juſtification by the Imputation of his Righteouſneſs, &c. The natural man hath no reſentment of theſe, and if God had not revealed them, they had never been known; and the reaſon is becauſe fallen mans ſalvation is not a thing neceſſarily argued from the being of God, but was meerly arbitrary with him. Mans fall had put him into the hand of revenging Juſtice, and it was at Gods liberty whether he would ſave him or no; till then he pleaſed to tell him of it, it was impoſſible he ſhould ever know of it; for his will is the ſupream cauſe. Beſides, the way in which this ſalvation is brought about, is ſo admirable, that no Creature could ever have conjectured it, that the Eternal Son of God ſhould become man, that he ſhould be humbled to death, and by his ſtripes we ſhould be healed. Doubtleſs Satan thought there was no poſſible way to recover us: and when God revealed this purpoſe of his the Angels of light were ſurprized at it; & thoſe Cherubims are gazing with admiration on the Mercy Sea….
5. That all the faculties and powers in fallen man are oppoſite to this way. They are combinedly ſet againſt it, it might be inſtanced in all ſeverally; but we may here more particularly take notice of it in the Understanding. As for the Will, that is full of Enmity, Rom. 8. 7. The Affections: are ſet on things below, Phil 3. 19. All the powers of the body are ſervants of unrighteouſneſs, Rom. 6. 19. Now all theſe are confirmed by the underſtanding, which is not only ignorant of the right way, and ſo cannot know the excellency of it, how then ſhould it commend it to them? but is erroneous, Calls good evil, &c. Iſa. 5. 20. It is preoccupied with a falſe way, which it approves of, commends, and cannot part withal, Jer. 8. 5. Hence, it entertains Goſpel truths with a foreſtalled and prejudiced mind, which confirms the enmity of the will, and perverſneſs of the affections; it ſhuts out the light, and will give no credit to the reports of the Goſpel: and this muſt needs render him very unteachable, becauſe he muſt firſt be untaught theſe things. Were he only out of the way, he were eaſier reduced, but becauſe he thinks his the only way, much is to be done to fit him for right inſtruction.
6. The gracious deſign of Gods revealing this way, with reſpect to the Elect, is to bring them into and keep them in it. All do not experience this efficacy. Theſe diſcoveries are made wherever the word of God comes, and the buſineſs of the Ordinances is to point out to man the way of life, to toll miſerable man where Salvation is to be had, but how few embrace it and comply with it? how much cauſe of that complaint, Iſa 53. 1. Who hath believed our report? Yea this is the very Article of Condemnation in places where Chriſt is Preached, Joh. 3. 19. But this was not the prime reaſon of Gods making known this way to man, though it prove ſo eventually to many: but it was becauſe God had a number, whom he had choſen according to his purpoſe of Grace, to be made partakers of life, and ſo to be put in the way of it, for which he would treat them according to their nature. And becauſe theſe live ſcattered among others, theſe proclamations are made for their ſakes; and it always hath this event ſooner or later on theſe, Act. 13. 48.
7. Hence the primary end of all the Goſpel Ordin… ces is to help men in this. And though eventually they prove a Savour of Life to ſome, and of Death to others, yet but for the former they had not been promulgated. Though Chriſt proves a corner ſtone to ſome, and a ſtumbling ſtone to others, yet the direct end of his coming into the world was the former, 1 Tim. 1. 15. There is a powerful providence in ordering the coming of the Goſpel in regard both of times, and places, and we find not that God ſuffered it to come any where but where he had ſome to bring in to Chriſt; it was that they might ſo come to know God, and the way to life. Beſides, the very nature of the Goſpel Ordinances, and of the work allotted to the Goſpel Miniſtry ſhew what is the buſineſs thereof: God tells us what Pastors after his own heart are to do, Jer. 3. 15. Paul tells us what his Miniſtry was for, Act. 26. 18. This is it that Chriſts faithful Servants travail for; and if they miſs in it, they complain that they labour in vain.
8. The Spirit of God ſets in with theſe, and effectually teacheth all thoſe that are appointed to Salvation. If it be asked why one that ſits under the outward teachings remains untaught, whenas another hears, and underſtands, and receives inſtruction, and takes hold on the paths of peace; it is not becauſe they labour more with theſe, or they are in themſelves more tractable. The natural reluctancy in the faculties of men to the things of God, is alike in all; and was there no more done for teaching this man, than the other, he would equally dy without inſtruction, it muſt then be aſcribed to the Spirit of God. He indeed uſeth the means, becauſe God hath appointed them for this purpoſe; but he comes in ſeeretly with them, opens their blind eyes, and cauſeth them to ſee the excellent way of life, approve it, conſent to it, and make choiſe of it: and he undertakes to keep them in this way, Iſa. 30. 21. Joh. 16. 13. So that on whomſoever the outward means have this efficacy, it is an evidence that the bleſſed Spirit of God hath been there.
USE. I For Information in three particulars;
1. Here ſee Gods great kindneſs to thoſe whom he favours with the means of Grace. It muſt needs be a great priviledge, becauſe the proper deſign of them is to guide men into the way of life. Hereby God opens a door of hope to men; for by pointing them to the way, and inviting them into it, he teſtifieth his good will to them, and the more becauſe all the world do not ſhare in this benefit; and they that have it deſerve it no more than they that are without it: nor doth the Spirit afford his inward teachings, but in and with the Goſpel diſpenſations, 2 Cor. 4. 3. What thankfulneſs then doth this call for at our hands, whom God hath thus indulged! Take heed of undervaluing this precious priviledge, leſt we provoke God to take it from us David maketh a ſingular remark on this, Pſal. 147. 19, 20.
2. This informs us of the woful miſery of thoſe that live without theſe teachings. All worldly advantages crouded together, will not compenſate this want, or make them leſs than miſerable who ſuffer it. We have a ſad deſeription of ſuch a people, Eph 2. 12. The whole race of mankind, in their natural ſtate, are out of the way of life, and running in the path of deſtruction; and without theſe teachings, can never find the way out of that path, but muſt wander in it till they fall into irrecoverable ruine. For a people then not to enjoy theſe priviledges, is an argument that they are forſaken of God. What compaſſion then ſhould we ſhew to ſuch? and how earneſtly ſhould we pray to God to ſhew pity to the ignorant World that lies in wickedneſs, and ſend them his teachings?
3. Learn hence the danger of deſpiſing theſe teachings. And all thoſe do ſo, who do not ſeek to learn by them, nor hearken to the counſel and directions therein given them: who are weary of the Goſpel; and though God affords them line upon line, do yet hold on their courſe in the way of death, and neither care to acquaint themſelves with the Rules of life, nor to regulate themſelves by them. And are there not many ſuch who live under the cleareſt and moſt convincing Doctrinal teaching? herein is their danger great, becauſe by ſo ſlighting Gods offered kindneſs, they aggravate their Guilt, and will come under the Condemnation of thoſe, Luk. 12. 47. What fearful woes doth Chriſt denounce againſt ſuch? Matt. 11. 20. &c. Let theſe be adviſed to fear and tremble.
USE. II. For Trial: by this we may underſtand whether we rightly improve theſe Teachings. We enjoy great plenty of Goſpel teaching, and God expects an anſwerable improvement, which if we neglect, we ſhall have a bad account to make another day. Now we then only profitably improve them, when we uſe them to the deſign that God appointed them for, viz. When they help us into, and guide us in our way. If then ſinners be not Converted under and by them, and if they do not help the Children of God forward in their Obedience, they certainly loſe the proper end of them. It will be but a vain brag, that we have a reſpect for the Ordinances, delight in waiting on them, are conſtant in coming to the houſe of God, and have made a good proficiency in literal knowledge; if this be all, we ſhall be inexcuſable. Let us then ask our own Souls ſolemnly; ſay, I go frequently to the houſe of God, I attend on the means in ſeaſon and out of ſeaſon, I gain knowledge, and can diſcourſe much on the points of Religion; but how far hath all this advanced me in the way I ought to go in? What ſins are mortifyed by the word? What acquaintance do I get with God? how much nearer doth every Ordinance ſet me to eternal life? Such reflections, well reſolved, will be inſtructive to us, and help us to make a right judgment of our ſelves.
USE. III. For Exhortation: Let us cloſe in with this deſign, and endeavour the promoving of it. To move us; Conſider,
1. This is the only way to give God his due acknowledgment for his kindneſs in affording us theſe Teachings. All other talks of our being obliged, ſignify nothing: we are never righly thankful for a benefit, but when we uſe it carefully for the end of its being beſtowed on us. Our teachableneſs under the means, is the evidence that we prize them: this is life thankfulneſs, and that only pleaſeth God.
2. Thus alone will theſe means be profitable for us: A thing is no further beneficial than as the end of it is advanced; now it is eternal life we are all concerned for, and there is but one way to it, and theſe means are for our help in this way; and only when they ſo help us, do they profit us.
3. If therefore we neglect this, we ſhall one day repent that ever we were under them. How proud ſoever men may be of the mountain of the Lord, yet when reckoning day comes, and they ſhall then be charged, that they ſat all their lives under Goſpel teaching, but took never a ſtep in this way, it will be a ſad item, and none more terrible.
For Direction,
1. Frequent the means conſtantly. They that never come at the Ordinances, cannot expect to be taught by them, we muſt wait, &c. Prov 8. 35. We muſt anſwer for the Ordinances we ought to have attended, as well as thoſe we did.
2. Attend diligently. Many place their Religion in a conſtant going to the means; but they that would profit by, muſt give a liſtning ear to them, elſe they will no more than thoſe that tarry away; we muſt hearken diligently, Iſa. 55. 3.
3. Look to God for his Spirit to guide you by them; if you confide in your own ability, and rely on your own endeavours, you will make no true proficiency, nor take one ſtep in the way. The Spirits teachings are the only profitable Teachings, 1 Cor. 3. 6.
4. Improve them, by his help, to be more acquainted with every ſtep of your way. They are to advance our knowledge in order to practice; uſe them then for this, there is a growth in knowledge neceſſary for our growing in Grace, 2 Pet. 3. 18.
5. Receive the quicknings which he offords you in them to help you forward in your way. This alſo belongs to teaching. All the arguments uſed in the means, muſt firſt influence our underſtandings, in order to the exciting us. Let us receive, and improve them to make us more vigorous in running the way of Gods Commandments, ſo ſhall we advance the end of them, and our happineſs therein.