The Spirits Touchstone, Table of contents
A Brief ſummary of thoſe generall heads which are in this enſueing Treatiſe.
FIrſt, the readieſt way to win diſſenting brethren to the obedience of the truth, is to deal with them in the ſpirit of meekneſſe. Under which head is containd the handling of thoſe who are of a contumacious ſpirit ſtill oppoſing the ſhinings forth of divine truth. 1 Admonition which muſt be once & again. 2 Sharp reproof, and that openly before many witneſſes. 3 A Diſowning them, and a rejecting them from being of the Church. This admonition includes two things, as 1 A demonſtration of the abſurdity of the things which they hold.
2 A ſecret inſinuating unto them the truth and the excellency of the oppoſite to which they hold.
2 The beſt and the moſt precious doctrine that is meeting with an unſanctified heart is oppoſed, and had in deriſion.
3 That is the beſt preaching which works upon the affections ſtirring us up to our ſpirititual duty that we may ſerve God acceptably, in reverence and godly fear, all the daies of our life, as well as informs our judgements.
4 The Embaſſadors of Jeſus Chriſt, and of the Goſpel of his grace, muſt be men of peace, and not ſtudy to make factions and parties in the Church of God.
5 For believers to call themſelves by the names of their ſpiritual guides be they never ſo holy and religious men, or by ſtrange names taken up by the contumelies of ungodly men, is an unchriſtian thing, and diſagreeing to the minde of the ſpirit.
6 The word of God conſidered abſolutely in it ſelf, as the word of God ought to be the rule and ground of our faith.
7 For men to preach their own inventions and new fangled notions, and the fancies of their own intoxicated braines; or for men to allegorize Scriptures according as their mind ſerves them, neglecting the pure fountain of the word of God, is to build mans faith upon humane wiſedome, and not upon the power of God.
8 A ſervant of Jeſus Chriſt muſt ſute his ſtyle and matter according to the judgement and capacity of his hearers.
9 There are ſecrets in Gods own keeping which all the learning in the world can never attain unto, onelyonly the ſpirit reveals them.
10. Thoſe that have the Spirit of God cannot but know the things of God.
11 There is no other way but by the Spirit to know the things of God.
12 Only the Saints have this priviledge to enjoy the Spirit, which the world cannot receive.
13 The Spirit of God comes by receiving, as a free gift of God unto believers.
14 The ſpirit of the world is acted with a divers ſpirit from the Spirit of God.
15 The World hath a double evill ſpirit. 1 Satan. 2 That inbred ſpirit of wickedneſſe which is within it.
16 Satan is a Spirit becauſe of his working, which is ſutable to the nature of ſpirits. He is the ſpirit of the world upon a double account. 1 Becauſe he acts in the world. 2 Becauſe the world is willingly acted by him.
A double Antichriſt
1 Myſtical ſin.
2 Perſonal.
That man of ſin.
17 Whatſoever oppoſeth Jeſus Chriſt, or ſets it ſelf up in the plaoe of Chriſt, is Antichriſt 1 Our own righteouſneſs is Antichriſt. 2 The divel is Antichriſt. 3 The world is Antichriſt. 4 All moral wiſdom, and humane knowledge is Antichriſt, unleſs it be ſanctified by the Spirit of God.
18 The children of God are acted by a double ſpirit, oppoſite to the ſpirit of the world. 1 The Spirit of God. 2 The regenerate part within them which is called a ſpirit.
19 The Spirit the third perſon in the bleſſed Trinity proceedeth from the Father & the Son.
20 The Holy Spirit is God, which is proved 1 By Scripture, 2 By reaſon: as 1 Becauſe thoſe attributes are applied to the Spirit which are only proper to God, 2 Thoſe works: 3 That adoration and worſhip which only belongs to God.
21 God gives all things freely in oppoſition to merit, and in oppoſition to compulſion. Under this concluſion is anſwered an objection ariſing from the death of Jeſus Chriſt.
22 None can know the things of God, but thoſe who have the teachings of the Spirit upon their hearts.
Ʋnder this Concluſion is ſhewed,
1 The various acceptations of the word Spirit in Scripture.
2 What the teachings of the Spirit are: 1 By way of praemonition, that it is very difficult to know them. 2 Poſitively.
3 How the teachings of the Spirit may be diſtinguiſhed from the motions, and from the impreſſions of the Spirit.
4 How the Spirit teacheth, 1 By enlightning our underſtandings, that we may ſee the things of God. 2 By removing the enmity that is in our wills againſt them.
5 What things more eſpecially the Spirit teacheth: 1 To know God, 1 His love to believers in Jeſus Chriſt, 2 His holy nature, 3 The exact juſtice of God againſt every ſin 2 The Spirit only hath ſhewed us the myſterie of the bleſſed and incomprehenſible Trinity. 3 The myſterie of the Incarnation of Chriſt. 4 The evil nature of ſin: Where is proved, that the firſt motions to ſin, are ſin, and an objection ariſing from them diſſolved: 5 To underſtand the word of God aright. 6 Several other things the Spirit teacheth: Many other practical duties the Spirit teacheth
6 What manner of teachings the Spirits teachings are. 1 Infallible teachings:Here is ſhewed the difference between the Divels revelations and the teachings of the ſpirit. Wherein is anſwered an objection ariſing from the inſallibility of the Spirit. 2 They are inward teachings. 3 Evident teachings. 4 Irreſiſtible teachings. 5 Arbitrary teachings. 6 Determinating fixing, and quieting teachings. 7 They are conſonant to the Word of God. 8 Effectuall, powerfull, transforming teachings. 9 Quiet and comfortable teachings. 10 Abiding teachings. 11 Uniform teachings. 12 Only teachings.
6. Prove the concluſion, that only thoſe that know the things of God can have the teachings of the ſpirit upon their hearts. Where that place of Scripture is opened, 1 Cor. 2.14. The naturall man receiveth not the things of the ſpirit of God, becauſe they are ſpiritually diſcerned. Becauſe all the men that have not the ſpirit are either bewitched or beſotted, or overcome with the power of ſome domineering luſt, or drunken with the pleaſures of ſin, or have no other light to judge by but that little ſparke which is left within them ſince the fall which is overpreſſed with the corruptions of ſin, or are guided by ſenſe which is not able to judge aright of ſpiritual things.
7. Make application. 1. By way of inſormation, to ſhew that the greateſt part of Chriſtians are void of the ſpirit, from that place of Scripture, 2 Cor. 3 17. Where the ſpirit of the Lord is, there is liberty. Now moſt Chriſtians are in a ſtate of bondage. Wherein you have three reſpects how the ſpirit is called a ſpirit of liberty. 2. By way of exhortation, to ſtir you up to ſeek after the ſpirits teachings upon a three fold account. 1. It is a ſingular bleſſing to be taught by the ſpirit. 2 The teachings of the ſpirit are better then all other teachings; and the wiſedome of the ſpirit is better then all other wiſdom whatſoever, for theſe reaſons:
1. All other knowledge it breeds diſtraction of mind, and pierceth the ſoul through with many ſorrows.
2. A little knowledge with true grace is better then all the knowledge in the world without the light of the ſpirit.
3. Other knowledge it puffeth up, but the light of the ſpirit it humbleth.
4. All other knowledge it doth but furniſh a man that he might be a more able inſtrument for the Divel, and to carry on his deſigns in the world.
5. All other knowledge will but aggravate our condemnation, becauſe it is not ſanctified by the ſpirit.
6. All other knowledge it is ſubſervient to the light of the ſpirit.
7. All other knowledge will never make a man a good Chriſtian.
8, All other knowledge will never ſatisfie and quiet our ſouls.
9. All other knowledge is but vanity and vexation of ſpirit.
10. All other knowledge it rather hinders then promotes the ſalvation of men.
11. God hath a time when he will blaſt upon all humane unſanctified knowledge. 2. If thou art taught by the ſpirit, it is an evident ſign thou art the friend of God. 3. If thou art taught by the ſpirit, it is a true ſign that thou art inſtated into the Covenant of grace.
8. Give ſeveral ſigns whereby we may know we are taught of the ſpirit.
1. He that is taught by the ſpirit of God, is of an humble ſpirit.
2. He is of a joyful ſpirit.
3. He that is taught from above will not grudge at the diſpenſations of God to others, but will do what lies in his power to teach others.
4. He that is taught of the ſpirit is a man of another ſpirit then he was before.
5. He is of a meek ſpirit. Wherein you have the ſeveral kindes of meekneſſe opened, and what it is to be of a meek ſpirit.
6. He that is taught of the ſpirit is one that ſeareth God. Wherein you have the ſeveral kinds of fear declared, and what it is to fear God aright.
7: He that is taught of the ſpirit will ſtill deſire to have further diſcoveries of the ſpirit upon his heart.
8: He that is taught of the ſpirit is of a heavenly mind, and can perform all duties in a ſpiritual manner.
9. Shew what are the extraordinary teachings of the Spirit from the ordinary.
10. This head is diſcovered in four particulars. Declare the times wherein the ſpirits teachings are moſt manifeſt. 1. In times of affliction. 2. Neer the time of death.
11. Anſwer ſeveral doubts and queſtions ariſing from the ſpirits teachings.
12 Declare that it is the duty of every Chriſtian to walk up to that light which God hath given him: 1 To the light of nature.
2 To the light of conſcience.
3 To the light of naturall improvements; morall education, good examples.
4 To the light of the word, which includes both Law and Goſpel. 1 Thoſe that have only the light of the Law, ought to walk up to that light. 2 It highly concerns all Chriſtians to walk up to the light of the Goſpel, becauſe of the nature of this moſt excellent light, and the aggravations of their ſins who ſin againſt it.
5 To the ſight of the conviction of the Spirit of God.
Reaſons. 1 Becauſe every one ſhall be judged according to what meaſure of light he hath received. 2 From the nature of light, which manifeſts to us our evil deeds, that thereby they may be reformed. 3 Becauſe he that walks not up in ſome caſes to the light of his conſcience, offends in not ſo doing. Where is ſhewed in what caſes we may walk according to the light of our own conſciences.
The Teachings OF CHRIST'S SPIRIT Upon the Hearts of BELIEVERS.
1 COR. 2.12.
Now we have received, not the ſpirit of the world, but the Spirit which is of God, that we might know the things which are freely given unto us of God.
IN the former Chapter, the bleſſed Apoſtle of the Gentiles, after his wonted ſalutation to this Church of Corinth, in the 10th verſe of the ſame Chapter, he exhorts them to unanimity and concord of ſpirit, to wit, that there be no diſſentions among them, but that they be knit together in one minde and in one judgment: And to bring them over to this oneneſs of ſpirit, of being knit together in love, he doth not come in a rigorous way pleading his authority, as the Apoſtle of Chriſt, or the power of the Keyes, or Church cenſures, or denouncing the threatnings of the Law, and the curſes of God; but by a ſweet and alluring compellation, calling them brethren, and befeeching them in the Name of Jeſus Chriſt, he winnes them over to the obedience of the truth. Hence obſerve, That the readieſt way to win gainſaying bretheren to the obedience of the faith,Note. is not to be of a fiery ſpirit as James and John were, and preſently to count them as disjoyned and diſunited from the body of Chriſt, and to count them enemies to the power of godlineſs, and to excommunicate and diſmember them: but as good ſpirituall boneſetters, according to the Apoſtles word, Gal. 6.1.foreign. Gal. 6.1. Metapho ra à Ghirurgis artus diſſolu tos leviter connect entibus. Mal. 3.2, 3 To reſtore our fallen brethren with the ſpirit of meekneſs, and to pray for them daily, and to expect their reunion, when the light of the ſpirit ſhall ſhine into their hearts through the face of Jeſus Chriſt. Till Chriſt ſhall ſit as a refiners fire, and purifie the hearts of his people, as the Prophet Malachy hath it, and ſhall make them willing in the day of his power to receive the truth in the love of it: But yet we ought to diſtinguiſh,Pſal. 110.3. Rom. 14.1 and to make a difference between the pretious and the vile, between him that is weak in the faith, and him that offends out of malice and obſtinacy, and knows that he is in a wrong way, and will not be reformed. With the later we are to deal in a more ſevere way openly,1 Tim 5.20. Mat. 7.6. Mat. 18.17. rebuhing them before many witneſſes, and if they ſtill perſiſt & turn to Dogs, and rent us, then let them be unto us as Heathens or Publicans, and let them be given over to Satan for the deſtruction of the fleſh,1 Cor 5.5. that their ſpirits may be ſaved in the day of the Lord Jeſus. I finde that the Scripture uſeth ſeverall Greek words to expreſs and ſhew forth the various waies we ought to proceed withall in handling thoſe that have erred from the faith.
1. foreign, Admonition, a friendly and courteous telling them that they are not in the right way, and that as long as they ſtick to theſe principles and adhere to thoſe falſe concluſions they are to ſeek in the things of God. Beſeeching them to examine them by the light of the Word, and the Spirits ſpeaking in the hearts of others, who have further diſcoveries upon their hearts of the truths of God, and of thoſe things which accompany ſalvation than they, and to judge according to the analogy and proportion of Faith:Rom 12.6 To beſeech them to examine upon what grounds they cloſe with theſe opinions, and of the ground of their faith, and of the reaſon of their hope. For we are not upon Truſt and upon bare Tradition to cloſe with any Doctrine delivered unto us, though it comes with never ſo fair a ſpecies of truth,1 Joh 4.1. but to try the Spirits whether they be of God or no, and be alwaies ready to render a reaſon of our Faith,1 Pet. 3.15 and of the work of Grace upon our hearts, to every one that ſhall require it of us. And to ſearch into the lives of thoſe men who endeavour to draw us to their opinions,Gal. 6.13. whether they are thoſe that ſeek themſelves, and their honour, and the pleaſing of their own humour, or the advancement of the Kingdom of Jeſus Chriſt in the hearts of his people: Now this admonition it muſt not be once, but again and again, till by the power of the Word, and the bright ſhining forth of truth, they being overcome by the beauty and the excellency and the power of it, (for what is ſtronger then truth) they be over-weaned and prevailed upon to a ſincere and hearty affection to it. Now this foreign or Admonition includes, 1. foreign, falſae doctrinae, a demonſtration of the abſurdity, and the falſity of the opinion they are in love withall, as the Apoſtle Paul did, who proved Juſtification to be of Grace, and not of Works, ſhewing the impoſſibility of it by an Antitheſis between Works and Grace: If it is of Works,Rom. 11.6 it is not of Grace, otherwiſe Grace is no more Grace. We muſt firſt ſhew them that they are in a wrong way, before we can perſwade them of the right: Saith Solomon, Prov. 14.12.There is a way which ſeems right to a mans eyes, but the ends of thoſe waies are death. Now till a man ſees that death and deſtruction follows and attends his waies, he will never ſeek after Wiſdoms path, and the waies which tend to life.Act. 8.3. Act. 9.1. foreign. As long as Paul was nurtur'd up in the Jewiſh doctrine, and inſenſible of the depravation of it, he was inraged in his ſpirit againſt the Church of God, haling men and women to the Judgement ſeat; but when once the Spirit had convinced duplicate page duplicate page him of the weakneſs of that diſpenſation under which he lived,Rom. 10.1 and that the Law was not able to bring any thing to perfection, and the Ceremonial Law is Statutes which were not good, Ezek 20.25.as the Prophet Ezikiel cals them; and that he cannot be juſtified by the works of the Law, he preſently diſclaims whatſoever formerly he imbraced, counting all things but loſs and dung in compariſon of the excellency of the knowledge of Jeſus Chriſt. 2. A ſecret inſinuating unto them the truth and the excellency of the oppoſite to which they hold, ſaith the Apoſtle,2 Cor. 12.16. I beguiled you, i. e. I caught you as fiſhes are caught in a net, before you were aware, by the power of the Word upon your hearts. We ought to ſtrike the iron while it is hot, and to work upon mens hearts when they are ſtirred up by a holy compunction of ſpirit to ſearch into the nature of things. Every time is not fit to deal with men for their ſouls good, becauſe the ſpirits of men, according to mens various aſſections ſtirred up at ſuch a time, rather then another, are more ſutable to receive an impreſſion than at another time, as the ſtories of Amaziah and Aſa will clearly ſhew, 2 Chron. 25. We read of Amaziah that having hired an hundred thouſand valiant men out of Iſrael of the Tribe of Ephraim to aſſiſt him againſt the children of Seir; the Propher came to him in the Name of the Lord, commanding him to ſeparate theſe men from the men of Judah, that they might return to their own place. Here Amaziah readily obeyed the Word of the Lord by the Prophet, though to his own damage, with the loſs of the hundred Talents of ſilver. Yet we finde in the following verſes of the ſame Chapter, that the ſame King Amaziah, when the Prophet came to reprove him for ſerving the Gods of the Nations whom he had overcome, he was wrath with the Prophet, and diſobeyed the Word of the Lord.
O what a happy iſſue might many of Gods people have had of their admonitions and reproofs upon the ſouls of others, if they had done it when the ſoul was of a tender frame of ſpirit, ſenſible of its own infirmity, and under the ſenſe of its inſufficiency kept low in its own eyes, deſiring above all things to be taught by the Spirit. I have known many who at the firſt onſet of a reproof, though ſugar'd over with many ſweet words (which is a great overſight in the people of God,Pſal. 141.5. and farre from Davids temper, who ſaid, If the righteous ſmite him it ſhall be as a pretious balm, which ſhall not break his head) who afterwards were as Lambs apt to be guided by the weakeſt hand.2 Sam. 15.6. As Abſolon is ſaid to ſteal away the hearts of the men of Iſrael from his Father David; ſo we are to win mens affections to our ſelves by our plauſible and affable carriage, and allure them by a ſelf-denying frame of ſpirit to yield unto us. As the Poet ſaies,
—Peragit tranquilla poteſtas,
Quod violenta nequit. —
It is reported of Muſculus, that by his gracious behaviour to the Anabaptiſts in his time, viſiting them in priſon, exhorting them and beſeeching them to be reclaimed, he did more prevail upon them to their converſion, than the Magiſtrates could do by their impriſonments and puniſhments. 2 Tim. 2.24. But the ſervant of the Lord muſt not ſtrive, but muſt be gentle towards all men, apt to teach, ſuffering the evil. Inſtructing them with meekneſs that are contrary minded, proving if God at any time will give them repentance, that they may acknowledge the truth.
2. To rebuke them ſharply: Greek,Tit. 1.13. foreign Cuttingly, to lay open the Word before them that two-edged Sword, and to preſs it home to the conſcience, v. g. as if they were to deal with one that denies the reſurrection, as the Saducees did, to ſet home with the evidence and demonſtration of the Spirit, that is plainly and powerfully that place of Scripture which Chriſt objected againſt them,Mat. 22.32. I am the God of Abraham, of Iſaac and of Jacob, the God not of the dead, but of the living. This is it which Eccleſiaſtes ſpeaks of,Eccleſ. 12.11. when the Word is nailed home by the Maſters of Aſſemblies:2 Tim. 2.15. this is rightly to divide the Word of God, giving to the ſtout-hearted ſinner its portion. Miniſters are not to fear the face of man,Eph. 6.20. becauſe they are the Ambaſſadours of the ever living God, but to particularize ſinners, as Nathan did David, 2 Sam. 12.7.ſaying, Thou art the man. Saith God by his Prophet Hoſea, Hoſ. 6.5.I have ſlain them by my Prophets. The Word of God it kils the unregenerate part, and makes us dead to the cuſtoms of the world, but quickens the regenerate part within us. It either divides between Chriſt and us, and then it is the ſavour of death unto death;2 Cor. 2.16. or either between us and our ſinnes, between us and the world, between us and our carnall corrupt reaſon, and then it is the ſavour of life unto life. It is called a fire,Jer. 23.29. becauſe as the fire conſumes the droſs, and purifies the metall, ſo the Word it purifies the droſs in our hearts, and of reprobate ſilver it makes us fit for the uſe of our ſpirituall Maſter Jeſus Chriſt. And although they may reſiſt thee and ſhift off the truth, and hate the light, and are become thine encmies becauſe thou dealeſt plainly and powerfully with them, as Paul ſpeaks of the Galatians, Gal. 4.16.Am I become your enemy becauſe I tell you the truth. Act. 7.54. foreign. Inſtar ſerrae dentes frendebant.Yea though they may gnaſh upon thee with their teeth, as the malitious Jews did at Stephen, yea though they may perſecute you for your zeal, yet know this that thou haſt performed thy duty, and delivered thy own ſoul,Rom. 12.20. i. e. Either by thy rendring good for his evil, thou haſt gained thy Brother, and cauſed him to render love for love. (For love is a certain ſecret fire enkindled in mens hearts by a ſympathy with the object which allures, ſtill blazing forth and aſpiring to be united with the thing loved.) Or if thou ſhalt not gain thy brother by thy Chriſtian carriage, thou ſhalt heap coals of fire and brimſtone upon his head to his everlaſting torment. and thy reward is with God, Thou haſt heaped coals of fire upon his head, and fuell for his everlaſting burning. But thy reward ſhall be as great as if thon hadſt reclaimed him, ſeeing thou haſt not been wanting on thy part to do thy duty.
3. foreign, Tit. 3.10. i. e. Recuſare & repudiare. To give them over to the ſwing of their luſt, and to let them have their liberty in their pernicious waies, and for a time to divorce them from our company, from having any communion or ſociety with us (as a Husband doth divorce his Wife, who is given over to a ſpirit of Whoredom) ſo to give them, as it were, a bill of divorce for the future to have any ſpirituall commerce with them, as the word imports, till God by his bleſſed Spirit ſhall bring them out of the ſnare of the devil. Analogicall to this is the Apoſtles phraſe, he that loves not the Lord Jeſus, let him be Anathema Maranatha, that is,1 Cor. 16.22. let him be accurſed till the Lord comes, till Chriſt who is the Lord ſhall ariſe in his heart, and diſpell the clouds of ſin and ignorance, and the day-ſtarre ariſe in his heart. Like to this is the word foreign deflectere, to turn aſide from them till their eyes ſhall be inlightened, to diſcern between truth and errour: ſaith Chriſt,Mat. 18.18. Whoſe ſinnes you binde on earth ſhall be bound in heaven, &c. So that the Church of Chriſt, which includes both Paſtor and People, excommunicating a prophane Eſau, or a licentious Libertine, or a ſcoffing Iſhmael, or a falſehearted Diſciple, or a rotten member that hath a poſtatized from the faith, or one that hath fallen into ſome groſs ſin to the ſcandall of Religion, till they have repented, is ſeconded by God in heaven, as acting that Diſcipline and Juriſdiction which he hath enacted in his Church.Simile. As a dead member in a mans body joyned to the living members, doth but annoy and hinder them, as if a man had one leg which were quite dead, and utterly uſeleſs, it were better it were cat off than that is ſhould remain united to the reſt, for it rather hinders the reſt of the members than profits them; ſo it were better that all theſe dead members, fruitleſs branches in Jeſus Christ, Joh. 15.2.walking Saints, talkative Chriſtians, were ſeparated from the Church of God, eſpecially if they are diſcovered to be ſo by ſome notorious fault, or Apoflacy, till they are renewed again by repentance, than that they ſhould defile and annoy the Church of God. Saith the Prophet Haggai, Hag. 2.12.An unclean thing may defile a thing which is clean, though a clean thing cannot purifie an unclean.☜ Aſter an unclean perſon or an hypocrite is diſcovered, if they caſt him not forth and excommunicate him, he defiles the Church and the Ordinances of God, but if he be not diſcovered and goes for a Saint, and hath a name that he lives when he is dead; Rev. 3.1.and according to the Apoſtles phraſe,Heb. 10.29. 2 Pet. 2.1. for one that was ſanctified by the blood of the Covenant, and bought by Jeſus Chriſt, though in Gods ſight he be a wicked wretch and abominable hypocrite, he defiles not the Church, becauſe he is not diſcovered.
After the Apoſtle had exhorted them to unity of Spirit in the later part of the ſeventh Chapter, he comes to ſhew the different ſucceſs his Miniſtry had in reference to Jew and Gentile. The preaching of the croſs of Chriſt to the Jews a ſtumbling block, and to the Greeks ſooliſhneſe. Hence Obſerve,
That the beſt and the moſt pretious Dectrine that is meeting With an unſanctified heart, Note.it is oppoſed and had in deriſion. The Doctrine of the Croſs of Chriſt, a moſt pretious ſweet and heavenly Doctrine, a Doctrine full of comfort, a Doctrine rending to the eſtabliſhing of weak dejected ſinners, laden with the burden of their ſinnes, the moſt ſoulcomforting Doctrine that ever was delivered to the ſons of men; yet this Doctrine will not go down with the Jews and with the Greeks, but to the Jews it is a ſtumbling block, and to the Greeks ſooliſhneſs. What word more comfortable than a crucified Christ? Joh. 1.14. foreign Unigenitus. Col. 1.15. foreign, Frimogenitus. Heb 1.3. foreign, Mat. 3.17. foreign Filius ille meus dilectus in quo complacitus ſum. foreign. His moſt dear Son, the Son that lay in his Fathers boſom from all eternity. The Son of him who is the Ancient of daies. Joh. 10.18. Heb. 1.1.a crucified Chriſt for a wretched forlorn ſinner. Gods greateſt mercies have been the moſt a buſed. God had but one Son, one only Son, one only wellbeloved Sonne, one only wellbeloved Son who was the expreſs Image of his Fathers perſon, who was full of grace and truth, who was daily his delight, the delight of God the Father, in whom he was well pleaſed, who was altogether lovely, who was coequal with God the Father, and thought it no robbery to be equal with God; this beloved Sonne, his only begotten Sonne, God out of his infinite love to mankinde ſent in the fulneſs of time into the world with a meſſage of reconciliation to redeem ſinners, enemies, rebels, and a poſtates from the very womb, and yet what hard meaſure did the Lord of Life, who willingly came down from the boſom of his Father, and freely offered himſelf a ranſom for our ſouls, being to deal with the hard-hearted and cruel Phariſees, finde in the world, as the Hiſtory and Paſſion related by all the Evangeliſts do fully ſhew forth. Yea how is the Goſpel of Peace, the Goſpel of glad tidings brought to light by the appearance of Jeſus Chriſt in the world! How is it deſpiſed and rejected and counted as nothing! Yea how are the pretious ſervants of Jeſus Chriſt, who bring the good tidings of peace to poor ſouls, and the Olive branch of ſalvation in their lips, how are they deſpiſed and made the off-ſcouring of the world in this preſent age! God hath a controverſie with the Jews at this day, for ſpilling the blood of Jeſus Chriſt, for the curſe is upon them when they ſaid,Mat. 27.25. Let his blood be upon us and upon our children. And certainly God hath a controverſie with this Nation for the injuries done to the faithfull ſervants of Jeſus Chriſt, and when God comes to reckon for blood, the blood of Gods Miniſters will lie the heavieſt: As one drop of Chriſts blood, by how much he is more pretious than all the ſons of Adam, yea than all the Angels of heaven, is of more worth than ten thouſand worlds, and will lie heavier upon the heads of them on whom it fals.Mat. 21.38. As it was a hainous fault for the Husbandmen to whom the Vineyard was let out, to ſlay the Maſter of the Vineyards own ſonne, and ſhall be more ſeverely puniſhed, ſo next to Jeſus Chriſt, the blood of the faithfull Miniſters of Chriſt will weigh the heavieſt, heavier than all the blood of the Prophets ſlain from the blood of Zacharias the ſon of Barakias, Mat. 23.35.whom they ſlew between the Temple and the Altar,Heb 8.6. 2 Cor. 3.6. which Chriſt ſo much aggravates upon, the Jews, becauſe they are the Ambaſſadours of a better Covenant, and Miniſters of the New Teſtament, not of the Letter, but of the Spirit, which Chriſt hath confirmed with his own blood. O that this were not one of Englands giant ſinnes, which lies heapt up in Gods account, and makes the inhabitants of the Land odious in his ſight! You muſt obſerve you do not only kill the Miniſters, when violently by the hatchet you ſever their heads from their bodies, but when by your unkindneſs towards them, and your little regard you have to their labours, their tears, faſtings, watchings, ſtudies, conſuming of their bodies, and their ſtrength, you break their hearts and kill them by your unchriſtian carriage. There is the life of many a pretious Miniſter God hath to plead with as for, whom the world little takes notice of. Now as the preaching of a Chriſt crucified was to the Jews a ſtumbling block, and to the Greeks fooliſhneſs, ſo it were to be wiſhed that there were not many in this time who mock at the Croſs of Chriſt,Heb. 11.29. Which place ſome do apply to the ſin againſt the holy Ghoſt. and are guilty of that great ſinne that the Apoſtle ſpeaks of in the Hebrews, of trampling under foot the pretious blood of the Sonne of God, and counting it an unholy thing, while they do not magnifie Chriſt Jeſus in their hearts, and in all things give him the preheminence,Col. 1.18. and receive him for their Saviour and Redeemer,Joh. 6.26. for Him hath God the Father ſealed for this very purpoſe to reconeile us to God; and to ſerve him as their Lord, ſeeing he hath done ſo much for them, and purchaſed them at ſo dear a rate: When they will divide their hearts between Chriſt and their ſinnes, and give Chriſt one part and ſinne another, all the week Chriſt is not in their thoughts, and on the Lords day they think to recompence God and to make even ſcores by an outward worſhip done unto him, as if their preſent being good will fatisfie God and quiet their conſciences for all their former evils, which is a generall miſtake in the hearts of men: Or they will divide between Chriſt and their own righteouſneſs, which is unrighteouſneſs and abomination in the ſight of God. There is no great Monarch can leſs endure a beggar ſtanding in his preſence in nothing but ragges and full of bruiſes and ſores and running iſſues from the crown of the head to the ſole of the foot, from whence comes moſt noyſom ſmels, than God can endure a proud vaunting finner ſtanding before him in his own righteouſneſs:Iſa. 64.6. for ail our righteouſneſs is unrighteouſnes, it is filthy ragges, and our beſt ſervices, unleſs they be tendered in Chriſts Name,☜ are an abomination to the Lord, and a ſtink in his noſtrils. Chooſe whole Chriſt and Chriſt wholly and onelyonly, or elſe thou art an enemy to the Croſs of Chriſt. So in the ſixth of John our bleſſed Saviour having termed himſelf the Bread of Life, verſ. 35. And Jeſus ſaid unto them I am that Bread of Life, he that cometh to me ſhall not bunger, and he that beleeveth in me ſhall not thirſt. Verſe 41. the hard-hearted Jews they murmured at him, becauſe he ſaid, I am that bread which came down from heaven. The Jews who had as yet the vail upon their hearts, and whoſe minds by their own wilfulneſs and diſobedience Satan had blinded leſt the light of the glorious Goſpel of Jeſus Chriſt ſhould ſhine in their hearts, had no other apprehenſions of bread,When Manna which was the type of Chriſt came down upon the earth, there was old wondering at it; and it was called Manna, becauſe they ſaid by way of admiration Ma-hu, What is this? And they were very greedy for a time after it. But when Jeſus Chriſt the true Bread, the true Manna came down from heaven to feed our ſouls, there was no minding of him, becauſe his Divinity was over-vaild in his humanity, they did not admire at Gods goodneſs as they ought to have done: they rejected him. He came to his own, and his own received him not. Indeed they made him the laughing-ſtock of the world. And ſo Chriſt may be ſaid to be the wonder of the world, as the Prophet Iſaiab ſaith, I and my children are ſet for ſignes and wonders, Iſa. 8.18. i. c. We are made the maygames of the world, at whom all do deride and wonder. But they did not admire his excellency, and acknowledge him, and ſeek to him, as it behoved them to have done. but as it fed the belly. But Chriſt Jeſus hath a higher myſtery in it, to wit, that he was the true Manna, the true heavenly Bread that feedeth their ſouls unto everlaſting life. In the ſucceeding verſes, 48, 49, 50, 51. when Chriſt proceeds in declaring himſelf to be the Bread of Life, that his fleſh is meat indeed and his blood is drink indeed. Verſe 52. the Jews ſtrove amongſt themſelves ſaying, How can this man give us his fleſh to cat? In the 60 Verſe many of his Diſciples when they heard this, ſaid, This is a hard ſaying, who can hear it. Verſe 66. From that time many of his Diſciples went back and walked no more with him. Hence you ſee what carnall reaſonings, and ſinfull objections mens hearts do frame and invent to hinder and oppoſe the comfort of the ſweeteſt and moſt comfortable Doctrine. What more ſweet to a hungry ſoul that longs after eternall life, than to be fed and to be nouriſhed with this Bread of Life? It is an infallible ſign that you are born of God,☜ and that your originall is from above, and that God is your Father, Chriſt is your Brother, and that you have higher principles than the fleſh and the world to walk by, and that your life is hid with Chriſt in God, if Jeſus Chriſt the true Bread of Life doth nouriſh up your ſouls unto eternall Life: For the axiom holds true in ſpirituall things as well as naturall, A quo aliquid generatur, ab eodem nutritur, from the which any thing is begotten, of the ſame it is nouriſhed; if you are born of God, you will be nouriſhed by the bread of God; if your originall be heavenly, your food will be heavenly; if God were your Father, Chriſt would be your nouriſhment and your food. Therefore Chriſt tels the Jews, who in the eighth of John verſ. 41. boaſted that God was their Father, verſ. 42. proved them not to be the children of God, and that God was not their Father, becauſe they did not love him who was ſent of God the Father, If God were your Father, then would you love me, for I proceeded forth and came from God, neither came I of my ſelf, but he ſent me. 1 Joh. 5.1.He that loves him that begets, loves him alſo who is begotten, and if we did love God the Father, we ſhould love Jeſus Chriſt the only begotten Sonne of the Father, and the Saints who are the ſpirituall ſonnes of God, begotten of the Spirit, crying in their hearts Abba Father. In the 44th verſ. he proves them poſitively to be the children of the devil, becauſe they ſerve him and do his works. Chriſt turns all carnall things into ſpirituall uſes, and changes the nature of them, and like a true Alchymiſt, turneth braſs into Gold; but the Jews on the other ſide turned Gold into braſs, and of all thoſe pretious ſpirituall truths which Chriſt had delivered unto them, they had baſe carnall and low apprehenſions of. Bleſſed are they that by a lively faith feed heartily upon the ſpirituall Manna, while others feed upon the husks with the ſwine, they have bread in their fathers houſe.
In the beginning of the ſecond Chapter the Apoſtle acquits himſelf in reſpect of thoſe former contentions, while one ſaid he was of Paul, another of Apollo, another of Cephas, another of Chriſt; ſhewing there was nothing in himſelf or in his Miniſtry that could occaſion ſuch diviſions, Chap. 2. v. 1. I came not to you with excellency of ſpeech or of wiſdom, declaring unto you the power of God, that is, my preaching unto you was not in lofty ſtrains of eloquence, and high notions, or in a plauſible and alluring ſtyle, fitter to pleaſe the ear, and to humour mens fancies, and to make them giddy and unſtable in the truth, or in the high flown Rhetorick of the world, which is more ſutable to an Orator, or a Comedian upon a Stage, than for a Miniſter of Jeſus Chriſt; not with the enticing words of mens vanities, but in the demonſtration of the Spirit and of power, that is, he preacht plainly, yet powerfully and effectually, and feelingly to the conſcience, and to work upon their hearts, and to inform their judgements. If I ſeek to pleaſe men I am not the ſervant of Chriſt.Gal. 1.10. That is the beſt preaching which ſtirres up the affections and deſires,☜ and ſets all the wheels a work, and provokes us to duty and to the exerciſe of piety in our lives and converſations. He is the beſt Preacher, who by his powerfull delivering the Word of God can ſtirre up what affections he pleaſeth in the hearts of his people, as it is reported of excellent Bucholcer, that though he were two hours in his Sermon, yet none of the common people were aweary of him; and that with ſuch vehemency of ſpirit, and earneſt longing for the good of their ſouls he diſpenſed the Word unto them, that he could ſtirre up what affection he pleaſed in the hearts of his hearers. Neither was the matter he preacht ſo ſublime as to make men to admire him and to cry him up: Not Philoſophicall notions, or criticall points of Divinity, or curious queſtions, or needleſs Doctrines, but the Lord Jeſus Chriſt and him crucified; For I have determined not to know any thing among you,1 Cor. 2.2. ſave Jeſus Chriſt and him crucified. Neither was his delivery and outward carriage and deportment in preaching the Goſpel to them, to this end to breed Schiſms in the Church, for ſaith he, I was with you in weakneſs, and in fear,Yerſ. 3. and in much trembling, that is, he was ſo farre from being puſt up with thoſe gifts and graces which God had indued him with, that he was among them with much infirmity, in much affliction, and in much contempt as he ſaith, Who is weak and I am not weak, we are fools for Chriſts ſake,1 Cor. 4.10. but ye are wiſe, we are weak, but ye are ſtrong, ye are honoured, but we are deſpiſed. In the 2. Cor. 10.10. For, ſay they, his Letters are weighty and powerfull, but his bodily preſence is weak and his ſpeech coutemptible. So that the Apoſtle was no promoter of Sects and Separations and Parties in the Church, but theſe diviſions came from their luſts, from their carnality and fleſhly mindedneſs;1 Cor. 3.3, 4. For whereas there is among you envying and ſtrife, and diviſions, are ye not carnall and walk as men? For when one ſaith, I am of Paul, and another I am of Apollo, are ye not carnall? So ſaith the Apoſtle James, Iom. 4.1.From whence are warres and contentions among you, are they not hence, even from your luſts that warre in your members? It is a ſign thou art of a proud impetuous and of an ambitious ſpirit, if thou art a breeder of diſſentions in the Church of God; and that which was falſly charged upon Paul, that he was a ſeditious perſon and a diſturber of the Nation, and upon Jeremy, Act. 24.5. Ier. 15.10.that he was a man of ftrife, may be juſtly charged duplicate page duplicate page upon thee, who for a very light occaſion makes a departure from the Church of God:Pro. 13.10 From pride cometh contention, ſaith Solomon, ſo thou art of a proud ſpirit, if thou art of a contentious ſpirit. Hence obſerve,Note. That the Ambaſſadors of Jeſus Chriſt and of the Goſpel of his grace muſt be men of peace, and not ſtudy to make factions and parties in the Church of Chriſt. They ſhould endeavour to keep the unity of the Spirit in the bond of peace.Eph. 4.3. They ſhould endeavour to preſerve the truth of God, that ſo the truths of God may preſerve them. For as long as they ſtand up in Gods cauſe in oppoſition to the fleſh, the world and the devil, God will ſtand by them and plead for them, and ſmite through the loins of them that ſhall riſe up againſt them.Jude v. 3. They muſt contend earneſtly for the faith that was once delivered unto the Saints, and plead with that Whore of Babylon by the ſword of the Spirit, which is the word of God, and vindicate the Scriptures from all thoſe foul aſperſions, which the locuſts of the bottomleſs pit, together with the Socinians, Arminians, Anabaptiſts and Quakers of theſe times have caſt upon it. The Church, it is the Houſe of God, and the Word is Gods Looking-glaſs, which he hath ſet up in his Houſe, whereby all the defects and ſpots and blemiſhes which are in Gods people may be diſcerned; and this word is committed to the hands of the Miniſters, as Truſtees and Stewards to give out and to diſpenſe to every ſoul its portion, as time and occaſion ſhall require. Now this treaſure is in earthen Veſſels,2 Cor. 4.7. that the praiſe might not be of men but of God; and the people are not to be their own carvers, as now adaies many are, but to require the word at their mouths, and to obey them in all lawfull commands, examining by the Scriptures whether thoſe things be true or no, which they preach, as the Beraeans did,Act. 17.11 and highly to honour them for their work ſake. But now if they ſhall contrary to Gods Word ſet up new Lights in Gods Church, and offer up ſtrange fire, as Nadab and Abibu did,Lev. 10.1. and a new Looking-glaſs in Gods Houſe, and appoint thoſe things which God never commanded, neither came it ever into his thoughts to require, and rend the ſeamleſs Coat of Chriſt, that is, the Church, by their inventions and traditions, and ſeek new doctrines, and new opinions, and vent them forth, that others may follow their pernitious waies: by reaſon of which,2 Pet. 2.2. foreign, Exitiis. foreign, Blaſpemabitur. 2 Pet. 3.16. foreign, torquēt. Rack the Scriptures. the way of truth is evil ſpoken of, and captivate the underſtandings of others by their carnall reaſonings, and ſinfull objections, whereby they wreſt the Scripture to their own damnation, and giddy the ſpirits of weak Chriſtians by their deep notions and Allegoricall interpretations, and ſet themſelves up for the only men, and to have other men called by their name, and by that party they are of: What is this but to be of a ſeditious ſpirit, and to be the incendiaries of the Churches peace? The Kingdom of Chriſt is a Kingdom of peace,Omnes literae in nomine Jehovah ſunt literae quieſcentes, quo obſervandum eſt, Deum ipſiſſimum fore pacis fontem. foreign. and God is a God of peace, and Chriſt is the Prince of peace, and the Goſpel is the Goſpel of peace; Why therefore ſhould not Chriſts Ambaſſadors be the Ambaſſadors of peace? I am not here againſt the communion of the Saints by way of Church fellowſhip joyntly to ſerve God and Jeſus Chriſt in way of diſtinction and ſeparation from the profane world. But againſt that venomous humour which is in ſome men, that to get themſelves a name in the world, do ſeek out and invent ſome ſtrange and uncouth opinion, and vent it forth with all the fair pretences of truth that poſſibly can be, that thereby adopting to themſelves proſelytes, they may walk in the light of their own fancies, and delight in the vanity of their own imaginations. Obſerve again,
That for Beleevers to call themſelves by the names of their ſpirituall guides, be they never ſo holy and religious men, or by ſtrange names taken up by the contumelies of ungodly men, it is an unchriſtian thing,The word Brethren, is very often uſed in the Acts of the Apoſtles, in the Epiſtle to the Romans, and in ſeveral other places, Act. 9.30: 10.13: 16.2: 17.10: 18.18. Rom. 12.1. and diſagreeing to the minde of the Spirit. Thoſe be the beſt names which the Scripture uſeth, as Brethren, Beloved in the Lord, Saints, Chriſtians, Servants of Jeſus Chriſt, &c. It was Luthers charge to his followers, that after his death they ſhould be ſure not to call themſelves by his Name, that is, not to be called Lutherans by his Name Luther; and why, Did Luther die for you or Chriſt? If Chriſt died and was crucified for you, let him be your Lord and Maſter? But if Chriſt did not die for you, and I died for you, then let me be your Lord and Maſter, and be ye called by my Name. This argument the Apoſtle urged againſt the proud vaunting Sectaries of his times, who named themſelves by the names of their ſpirituall guides,1 Cor. 1.13. Is Chriſt divided? Was Paul crucified for you, or were ye baptized into the Name of Paul? It is a great indignity, and an high diſhonour offered to Jeſus Chriſt, who is their Lord and Saviour, and hath purchaſed them for his peculiar people with his own blood, to be called after other Lords and other Saviours:2 Cor. 5.16. Reſolve with St Paul, Hence forth to know no man after the fleſh, but only to acknowledge Jeſus Chriſt. And ſay likewiſe, that though other Lords have had dominion over our faith, and tyrannized over our conſciences (as the late Prelates did, and as the tyrannicall party of theſe times do, who would have all men ſtern their courſe according to their Compaſs, and ſail where they ſail, and do what they do, and ſpeak as they ſpeak) yet now Jeſus Chriſt alone ſhall be to me all in all.1 Cor. 1.24. The Miniſters of Jeſus Chriſt are not to Lord it over mens conſciences, and to impoſe heavy yokes which they nor their fathers were able to bear, but as the ſervants of Jeſus Chriſt to become all things to all men, that they may win all. Be not ye called Maſters,Matth. 23.10. Be not ye Sect-maſters, ſuch as were amongſt the Jews, who greedily affected the titles to be called Rabbans and Rabbies, and were the ringleaders of parties and factions. Be not ye ſuch Maſters.foreign, Doctores, vel viae ductores. Ringleaders, Sect-Maſters. for one is your Maſter, even Chriſt which is in heaven. They are not to Lord it over Gods heritage, but to account themſelves as the ſervants of Chriſt, condeſcending to men of low eſtate for the good of their ſouls. And the people muſt have a reverent eſteem of them, as thoſe who are overſeers ſet over them for their good. They muſt not have their perſons in admiration, and eſteem of them higher then they are (which thing hath cauſed God to ſtain the pride and the glory of the Prelaticall party, who advanced themſelves above Chriſt, reaſon above faith, and humane Learning, which periſheth in the uſing, above the everlaſting Word of God, becauſe they loved the praiſe of men, more then the praiſe of God,) as if they were infallible, or they knew all things, or as if the ſpirit of God were ſtraitned up to that particular perſon, or to that particular ſociety they are of, or as if they were the only men to be followed, and all others of a different judgement were erroneous, and that it is neceſſary to be called by their names, as if they were the ſumme and the top-ſtones of all piety and knowledge; but they muſt pray for them, knowing they are men ſubject to infirmities as well as our ſelves. Pray to God to give them a door of utterance that they may deliver the word boldly, and confidently, ſincerely, plainly, in the evidence and demonſtration of the Spirit, and to deſire God to aſſiſt them in that great work they have undertaken, and to obey them in all lawfull commands, as the ſpirituall Paſtors and Biſhops of our ſouls; and to encourage them in their work by honouring them, and by giving them thoſe Rights and Priviledges which appertain unto them. Give unto Caeſar the things that are Caeſars, Mat. 22.21.and unto God the things that are Gods. You commit ſacriledge and rob God of his due, when ye withhold from the ſervants of Chriſt that right which is their own. Will a man rob God? ſaith the Prophet Malachy, Mal. 3.8.in robbing God you rob your ſelves, for hereby you cauſe God to withhold good things from you. I could wiſh that there were a fair and equal carriage on both ſides. It were to be deſired that Chriſtians would rather ſay they are of the Church of God in ſuch a place, or of the Church of God over which ſuch a man is the Overſeer, than that they would ſay as they commonly do ſay, they are of ſuch a mans Church. It is the Apoſtles phraſe to the Church of God which is at Coloſs, Col. 1.2. Eph. 1.1. Act. 20.28.which is at Epheſus, which is in her houſe, the Church which God hath purchaſed with his own blood. Miniſters are but Gods Vicegerents, ſpeaking unto us in the place of God (for we ſhould never be able to ſtand before God, and to receive the word from his own mouth, becauſe of the vaſt ſea of guilt which lies upon our conſciences, and that infinite diſtance between the pure nature of God, and our defiled and corrupted ſouls) they are the mouthes of God to the people, but the Church is Gods Church, which Chriſt hath purchaſed with his pretious blood. He it is that keeps the Church from the malice of blood-ſucking perſecutors;Pſ. 121.4. He that keepeth Iſrael neither ſlumbers nor ſleeps; He it is that deſtroyes the implacable enemies of it, deſtroying them with everlaſting vengeance. He it is that purifies the Church,Tit. 2.14. that by his bleſſed Spirit doth unite all the members together,Spiritus eſt vinculum Eccleſiae. Pet. Mart. and at the laſt day will make of many Churches now ſcattered up and down, one univerſall triumphant Church for ever and ever. Let it be therefore the Church of Chriſt and of God, and not the Church of man: Yet pray have a care of this, that you do not term your ſelves the Church of God, when you are of the Synagogue of Satan, Who ſay they are Chriſtians when they are not, as thoſe hypocriticall Jews did in Johns Revelation;Rev. 3. but ſee that you have Gods worſhip rightly adminiſtred amongſt you, and that ye worſhip God the Father in ſincerity and in truth.
Now the Apoſtle goes on in the ſame Chapter, ſhewing the reaſon why he uſed ſuch plainneſs in the exerciſe of his Miniſtry, to wit, that their faith might not ſtand in the wiſdom of men, but in the power of God, that is, that your faith might not be built upon humane inventions and traditions, but upon the Word of God, which is the power of God to ſalvation, Eph. 2.20. that you may be builded upon the foundation of the Apoſtles and Prophets, Jeſus. Chriſt himſelf being the chief Corner ſtone. Hence obſerve, That the Word of God, Note.conſidered abſolutely in it ſelf as the Word of God, ought to be the rule and ground of our faith. St Paul to Timothy, 2 Tim. 1.13. foreign. 2 Cor. 10.15. Scriptura ſeu verbum Dei dicitur foreign, regula menſura. The word of God ought to be the rule according to which we ought to ſquare all our actions. Lev. 18.5.Keep the true pattern of wholſome words which thou haſt heard of me in faith and love which is in Chriſt Jeſus, Greek, The form or lively exemplar of wholſom words. So that that word which the Apoſtle had committed unto him, to wit, the doctrine of faith and love which is in Chriſt Jeſus, he muſt keep it and reſerve it by him as a moſt pretious treaſure. The Law of God is a perfect rule of righteouſneſs, commanding good and forbidding evil: The Goſpel tis the doctrine of faith and repentance from dead works, that by Jeſus Chriſt we may have eternall life. The Word of God, as it takes in both parts is a compleat rule of faith and obedience: The main thing the Law requires is obedience, He that doth them, that is, the Commandments of God, ſhall live in them. The main thing the Goſpel requires is to beleeve on Jeſus Chriſt,Act. 16.31 Beleeve and thou ſhalt be ſaved. Now Jeſus Chriſt is the ſumme both of the Law and the Goſpel;Joh. 1.45. Of him ſpeak all the Law and the Prophets. He is the ſubſtance of the Ceremoniall Law, which either typified Chriſt himſelf unto us, or repreſented unto us the benefits which come by him to beleevers. The Sacrifices were but ſhadows of good things to come. The Morall Law it is our Schoolmaſter to bring us to Chriſt, Gal. 3.5.for the Morall Law being become weak through our corruptions to bring us unto life, and we being driven through a holy deſpair of our ſelves and of our inſufficiency to ſeek to Jeſus Chriſt, that he would fullfill the Law for us, and that through his righteouſneſs our imperfect ſincere obedience might be accepted, the rigour of the Law is taken away,How beleevers are bound to the Law. ſo that we are not bound to the ſtrictneſs of it, as the unregenerate are, who have no part nor portion in Chriſt, but only as it is a teſtimony of our obedience to God the Father, and of our hearty love to Jeſus Chriſt.How a be leever is ſaid to keep the Law. Every ſincere convert may be ſaid to do the whole Law in an Evangelicall ſenſe, becauſe Chriſt hath done it for him. Rom. 8.3, 4. For that which was impoſſible to the Law in as much as it was weak, becauſe of the fleſh, God ſending his own Sonne in the ſimilitude of ſinfull fleſh, and for ſinne condemned ſinne in the fleſh. That the righteouſneſs of the Law might be fulfilled in us, who walk not after the fleſh, but after the Spirit. For ſalvation Jeſus Chriſt ought to be the foundation of our faith, to wit, as the Word of God doth ſet him forth, a Prophet,☜ a Prieſt, and a King; the Word of God ought to be the rule of our faith in reſpect of diſcipline and manners: Not the Teſtimony of the Church, not mens traditions and inventions, but the pure Word of God, which he hath ſet up for a light in his Church unto the end of the world, which ſhall never periſh, not the leaſt tittle or Iota thereof ſhall fail, but as God is the firſt eternall truth, ſo the Word of God is the eternall truth: Curſed ſhall they be,☜ yea thrice curſed ſhall they be, who ſhall count the Word of God as a thing of no uſe, and that look for another word, to wit, a Revelation of the Spirit, I know not what revelation, but a deluſion of the devil, and a giddy fancy of their own pernicious brains, and ſhall not receive the Word of God, as the rule of their faith.Zech. 5.4. If the curſe of God enters into the houſe of the thief, and of him that ſweateth falſly by his name, how much more into the houſe, body, ſoul, eſtates, relations, good name, poſterity, of the ſacrilegious thief, who is guilty of moſt horrid blaſphemy, in taking away the Authority of the Word of God, and denying that end for which God hath appointed it? How many are they that cavil at the plainneſs and evidence of it, becauſe it points out, as it were, with the finger, the evil practices of this crooked and perverſe generation? That moſt blaſphemouſly ſay, if they had been in Gods place, they would have made a better word, wherein every punctillo ſhould have been ſo plain, that none of thoſe doubts which diſtract the mindes of men ſhould have been in it, and all thoſe falſe interpretations quite taken away, not knowing what they ſay. Like that proud King of Arragon, who ſaid, that if he had been in Gods place, he would have made the world after a better manner, for which blaſphemy he was ſmitten with a dreadfull judgement by God. If men had but a ſpirit of diſcerning, and their mindes enlightened to ſee the excellency, and the majeſty ſpeaking in it, they would eſteem and value it as much as ever, yea much more than they now diſreſpect it. The Word is clear in it ſelf, but becauſe darkneſs is upon our underſtandings, therefore we cannot ſee the beauty of it. O that we could prize the Word as David did,Pſal. 119.72. above thouſands of gold and ſilver; Job 23.12and as Job eſteemed it, more than our appointed food, making it the joy and the delight of our ſouls.Deut. 6.8. That it may be continually between our breaſts, and as a frontlet before our eyes, that we could meditate therein day and night. David out of an admiration of the excellency of Gods love, cries out, O how love I thy Law, Pſal. 119.97.it is my meditation all the day! He loved it, becauſe he meditated in it, Ʋbi amor, ibi animus; and this love was ſo great, that he could not expreſs it, therefore cried he out by way of admiration, O how love I thy Law! and in another place he ſaith,Pſal. 119.11. I have hid thy word within my heart, that I might not ſinne againſt thee; that is, in the chambers of my ſoul, for the ſoul of a man is a large cabinet, fit to receive many pretious truths againſt the time of need:Mat. 13.52. (Therefore every Scribe inſtructed for the Kingdom of heaven, bringeth out of his treaſure, that is, out of his heart, things both new and old.) I have treaſur'd up thy threatnings againſt ſin and ſinners, that whenſoever a temptation is offered to ſinne againſt thee, I may draw forth a direct command againſt ſuch a ſinne, or denunciation of wrath againſt ſuch a ſinne: As if he were tempted to uncleanneſs, he would object Gods direct command againſt it,Exod. 20.14. Thou ſhalt not commit adultery. As Chriſt vanquiſht the devil by the ſword of the Spirit,☞ ſaying, It is Written, Mat. 4.7.Thou ſhalt not tempt the Lord thy God: So ſhould we take the ſword of the Spirit, and the ſhield of faith, whereby we may quench his fiery darts. As that pious Matron, when a lewd Ruffian tempted her to uncleanneſs, deſired of him again to hold his finger one hour in the fire for her ſake, at which requeſt, he anſwering, that the demand was unreaſonable, replied, How much more unreaſonable is yours, that would have me burn in hell for ever to ſatisfie your luſt? So ſhould we ſay, How can we do this great wickedneſs and ſin againſt God? We have his command to the contrary, his Word bids us not to do it, How can we violate the authority of the ſacred Majeſty of heaven and earth? How ſhall we be able to ſtand before God, who is a conſuming fire, and commit theſe abominations in his ſight? What a good thing were it if Chriſtians would make a Common-place-Book in their hearts out of Gods Word, and by often reading of it, and by that excellent duty of meditation laying it up, that they may have ſpirituall matter to furniſh their ſouls withall upon all occaſions? This is the true pondering of the Word of God. So much of the Word of God as we meditate on, and by meditation is concocted to the nouriſhment of our ſouls, ſo much we have and no more. This hiding of the Word within our heart is an excellent means to further the gift of prayer, whereby we ſhall have ſtore of matter at all times and upon all ſubects to render up our petitions unto God.☜ That is the beſt prayer that is founded upon the Word of God. How ſweetly doth the Spirit of God breathe forth in Davids Pſalms? and what heavenly expreſſions there are ſuitable for a Chriſtians ſpirit to exerciſe his faith and comfort in God by, in the greateſt trials and moſt ſoul-dejecting deſertions? This hiding of the Word of God, to wit, the ſweet promiſes which concern ſalvation contained therein to poor broken-hearted ſinners, affords abundance of peace of conſcience and conſolation of the ſpirit. Saith David, I have hoped in thy Word:☞ He is a true emblem of a faithfull ſoul,A true ſign of a beleeving ſoul. who can truſt God for his word ſake, and build upon the Word of conſolation, who can plead with God upon a bare word of promiſe; Lord, haſt thou not ſaid it, and wilt thou not bring it to paſs? If we would by a lively faith, ſuck eagerly at theſe breaſts of conſolation, and dive deep into theſe wels of ſalvation, and carry our buckets often to draw, and look to Jeſus Chriſt in whom all the promiſes are Yea, and Amen, for the earneſt of his Spirit upon our hearts, that they may be rightly applied to our everlaſting comfort, our ſouls would be ſatisfied abundantly as with marrow and fatneſs. So likewiſe ſaith David, Thy Word is a light unto my feet, and a lamp unto my paths; and in the ſame Pſalm,Pſal. 119.96. I have ſeen an end of all perfection, but thy Commandments are exceeding large. The literall Word of God, though it hath a beginning and an end in reſpect of the letter, yet the Word of God conſidered Doctrinally, as it is the wiſdom of God the Father, it is infinite, like God himſelf, and hath unfathom'd depths of the riches of Gods grace to ſinners in Jeſus Chriſt, contained in it, Rom. 8. O the depths of the riches of the wiſdom of God, how unſearchable are his works, and his waies paſt finding out!☜ It is a rich Mine of excellent diſcoveries of the Almighty God, which never yet hath been ſearcht to the full, though when we come to heaven we ſhall know abundantly more of it than we do now, and all doubts concerning it fully ſatisfied, which do ſo trouble us in the body of this fleſh. Let men of corrupt mindes talk what they will, that they fully underſtand the minde of God in his word, by the light of the Spirit ſpeaking within them, that they can unfold all myſteries, and that they need not hearken to the word any longer, but only hearken to the voice of the Spirit ſpeaking in their hearts, becauſe the light of the Spirit is a greater light, they ſay, than the light of the word, I am certain that they are groſly deluded by the father of lies; for the Apoſtle Paul, that knew as much of the things of God as any Enthuſiaſt whatſoever, yet did ſee but through a glaſs, as it were imperfectly, till this veil of the fleſh being laid aſide, he ſhall ſee God face to face: We know in part. Now if the Word of God be exceeding large, larger than the perfections of all the creatures, ſo that there is no ſinne that can be conceived of, but is forbidden in it, and threatned with eternall death, and no grace but what is commanded and exhorted to, under the promiſe of everlaſting life, and the means to eſchue the evil, and to imbrace the good, fully declared unto us, without all controverſie, this and this only is the Word of God, and ought to be the ground and rule of our faith.
2. That for men to preach their own inventions,When men are much addicted to Allegorize Scripture, ſuddenly they fall into ſome and new fangled notions, and the fancies of their own intoxicated brains, or for men to Allogorize Scriptures according as their minde ſerves them, neglecting the pure fountain of the Word of God, is to build mens faith upon humane wiſdom, and not upon the power of God. We live in a Scepticall age,deadly errour, and are caught as it were in a ſnare before they are aware. What a Solaeciſm upon his own body Origen the father of Allegories committed, by Allegorizing that portion of Scripture, Mat. 19.12. is known to all thoſe that are verſt in Eccleſiaſticall Hiſtory. wherein moſt Chriſtians being troubled with that itching humour the Apoſtle ſpeaks of, are all for novelties and vain queſtions, which are nothing materiall to the eſtabliſhing our ſouls in grace, and neglect the ſaving knowledge of Jeſus Chriſt. They are all for light, but little for zeal; all for knowledge, but little for practice; all for notions, but little for truth; all for further diſcoveries of ſecret myſteries, but little ſearching into their own hearts; all for thoſe truths that may inform the Judgement, but little for thoſe truths which may work upon the affections. Lord,A ſweet ejaculation. I pray thee to give me no more knowledge than what may work upon my heart to the joyning of a hearty obedience unto it; and that above all other knowledge I may ſeek to know Jeſus Chriſt and him crucified, to be made partaker of his ſufferings, and of the fellowſhip of his reſurrection, that as he roſe from the grave of death, ſo I may ariſe from the grave of ſinne unto newneſs of life. Lord grant that while others dive into thy ſecrets, and ſearch after thy Decrees, and do limit thee who art the holy one of Iſrael, by ſpeaking of thee irreverently, and aſcribing unto thee thoſe things which are not convenient, and as the fly about the candle, never leave prying and approaching too near till they be conſumed in the pride of their own hearts, and in the vanity of their own imaginations, I may ſincerely and humbly, with all fear and reverence to thy great and glorious Majeſty, take thy Name into my mouth, and only ſpeak of thee as the word ſpeaks and no further. Lord thou haſt ſaid that thou art Jehovah, Jchovah, Jah, Eheie, foreign.that is, who haſt thy being of thy ſelf, which being is from all eternity, ineluding all the differences of time, paſt, preſent, and to come: That thou art Elohim, Almighty; Elſchaadai, Alſufficient; Elion, High; that thou art I am that I am, Exo. 3.14.which implies that thou art only of thy ſelf, and art all things to thy creatures; I am bread to the hungry, drink to the thirſty, cloathing to the naked, health to the ſick, liberty to the captive, comfort to the diſtreſſed, I am all things to all men, as they ſtand in need of me.Iſ. 43.11. Thou haſt ſaid that thou art, and that there is none elſe beſides thee; that thou art but one God, and yet diſtinguiſhed into three Perſons, Father, Son, and Holy Ghoſt. Lord, let me beleeve and admire this truth, rather than ſtand and queſtion it. And for thy Decrees which are as immutable as thy ſelf, for with the Lord is Yea and Amen for ever and ever, I beſeech thee grant that I may ſearch no further than what is convenient for me as a creature to know, and thy Word requires that I ſhould ſearch into. Theſe are myſteries lockt up in thy own breaſt from all eternity, which though I cannot attain to in this life to know, yet let me trace the foot-ſteps of thy everlaſting providence in thy Word, and admire thy goodneſs towards them who are elected in Jeſus Chriſt, and magnifie thy juſtice upon all the veſſels of wrath to all eternity. This I know, that though thou did'ſt not paſs by any in thy act of pretenition, with reference to ſinne, as thou didſt not elect the veſſels of mercy with any reſpect to their future holineſs, yet thou never paſſeſt the ſentence of condemnation upon any, but for their ſinnes paſt,Yet God doth not condemn a man ſimply as a ſinnes, for then all ſhould be condemned: but at ſuch and ſuch a ſinner, a ſinner againſt great light, againſt great mercy, a ſinner under Gods judgement. An unbeleeving ſinner, unbelief is the great condemning ſin. and receiveſt none into mercy but upon the account of Jeſus Chriſt. And O that there were a heart in me to ſeek above all things to know thee, and Jeſus Chriſt whom thou haſt ſent; to ſeek wiſdom and ſpirituall underſtanding, which will be unto me a tree of life to preſerve me from the ſnares of death. Thus Lord deſireth every true and faithfull ſervant of Jeſus Chriſt.
Now as theſe men have itching ears,2 Tim. 4.3 ſo they heap up to themſelves ſuch Paſtors and Teachers, as may ſerve their own fancies; and it were to be deſired that there were not too many amongſt us, who for preferment and for worldly honour, would make the Word of God to ſtoop to the baſe luſts of carnall people, and preaching the fictions of their own brain, cauſe men to build their faith upon unſound and ſandy foundations. When men hold forth Jeſus Chriſt to the people, not as the Scripture holds him forth, but according to their apprehenſions of him, they build wood, hay, and ſtubble, upon this pretious foundation,1 Cor. 3.12, 13, 14. which when the day of the Lord ſhall come, the fire of the Lord ſhall utterly conſume, when every mans work ſhall be made manifeſt.Col. 2.23. foreign. This will-worſhip, when men will take upon them to preſcribe Rules and Canons of Gods worſhip,Mar. 15.3. Col. 2.8. Gal. 4.10. this worſhipping of God after the tradition of our fathers, this obſerving of times and ſeaſons for the ſatisfying the luſts of the fleſh, and not for the ſervice of God, this mixing of our own Ceremonies and Superſtitious waies, is odious and abominable in his ſight. God cares not how little he hath to do with men in waies of his worſhip (for whatſoever ſacred things we handle, we leave the print of our fingers behind us) but hath reſerved this to himſelf, as one main part of his Soveraignty, to preſcribe Rules and give Laws, according to which he requires that men ſhould do him homage. He is that great Lawgiver, who is able to kill and ſave alive.Jam. 4.12. Now when men dare be ſo preſumptuous and ſo highly impudent, as to incroach upon Gods authority, and to take upon them to aſſign waies and means of their own finding out to ſerve God by, what do they but, as it were, condemn the Word of God for imperfection, and God himſelf for want of wiſdom, as if he did not know how to govern his creatures? Yea moreover God hath ſtrictly commanded that we ſhould not mingle our inventions with his worſhip.Exod. 20.25. Thou ſhalt not lift up a tool upon my Altar, leſt it be defiled. God in this place directly commands in the Antitype, that we ſhould worſhip him according to the way of his own chooſing, and that we ſhould not adde the droſs of our own corrupted fancies, to the unſpotted purity of his holy worſhip. God hates a mixture of Religion at his very heart, and could not endure that the Iſraelites ſhould joyn themſelves to the Canaanites, left they ſhould learn their evil way and be defiled. Mens inventions and Gods worſhip will never agree together. As there is but one God, ſo the way of his worſhip is one, therefore ſaith Paul, Act. 24.14.according to the way which ye call hereſie, ſo worſhip I the God of my fathers: But men of carnall mindes conſulting with fleſh and blood, and not with the everlaſting Word of God, have ſought out many waies to worſhip God by. What a forged foppery of humane inventions and mans traditions is the Popiſh Religion? What abundance of forms and outward worſhips have they? as if God did look more at the outward man, and externall behaviour, than at the hidden man of the heart, the ſincerity of our actions, and the purity of our intentions; the Lord judgeth not according to the appearance,1 Sam. 16.7. but he judgeth righteous judgement. Indeed they have a braver, and more ſplendid Religion in outward beauty and worſhip (as a Lady of Paris ſaid, when ſhe ſaw the Pope going his Proceſſion, What a brave Religion is ours, in reſpect of the Hugonites? that is, the Proteſtants) they have richer Temples, and more beautifull ſhrines, but what is this in the ſight of God? as painted glaſs it rather darkens the light, than adds more light, though it ſeems more beautifull than plain glaſs: ſo mens traditions, though they may carry a beautifull pretence along with them, they rather darken the minde of the Spirit, than adde any further light unto the Word. This foundation will melt as the wax before the Sun, in the time of Gods pleading and contending with ſinners. Others are too extream on the other hand, and care not for any decency and order in reſpect of outward worſhip, and cry down all outward circumſtances and conveniences, becauſe God chiefly regards the heart. Let ſuch know, that God is the God of our bodies, as well as of our ſouls, and he requireth outward worſhip, that we ſhould bow before him, and fall down at his preſence, and teſtifie the brokenneſs and contrition of heart by outward geſtures, as well as heartworſhip, though that be the principall he aims at. Pray obſerve, that God looks to every circumſtance of his worſhip, as well as to the eſſentials of it, yea to the leaſt circumſtance, and when he ſhall come to revenge the quarrell of his Covenant, will ſeverely puniſh thoſe, who have failed in the leaſt particular of his worſhip. O that men would conſider this, who are all for duty, but little for the right performance of it, after Gods way and manner;☞ all for worſhip, but care not how they worſhip God. I finde in Scripture,1 King. 18.28. that hypocrites have been moſt in duty, Baals Prieſts uſed to cut ſelves from day to night;Mat 6.7.23.14. and the Phariſees uſed to make long prayers; but I finde that the people of God have ſtudied more how to pleaſe God, and to ſerve him after his own way and method. The circumſtances of an action, ſaith the Philoſopher, aggravate the action more than the action it ſelf. You will think Nadab's and Abihu's fault to be of no conſideration,Lev. 10.1, 2. as to deſerve ſo great a puniſhment, as to be deſtroyed for it; What was their ſinne? why they offered fire to the Lord, as he commanded, but not that fire which he commanded, that fire which ſhould be continually kept in upon the Altar for that very uſe, but fetcht elſewhere, and therefore 'tis called ſtrange fire, ſuch fire as the Lord never demanded. Let Gods Word be our rule, and Gods glory the ultimate end and ſcope of all our actions, and then we cannot do amiſs in point of worſhip, and if we continue in well doing, at the length we ſhall reap everlaſting life. But when men corrupt the Word of God,2 Cor. 2.17. as the Apoſtles phraſe is, putting new gloſſes upon it, and making it as a noſe of wax to turn every way, according as their genius tends, and it ſerves for the carrying on of their deſignes (for how glad are wicked men if they catch at any part of a ſentence, which according to their blinde apprehenſions, though to a judicious minde, and to one enlightened by the Spirit, it is nothing to the purpoſe?) or handling the Word of God deceitfully,2 Cor. 2.17. foreign Cauponantes, Adulte rantes. foreign. A corrumpendo vine, atque infuſcando, ut caupones ſ…lout. Men adulterate the word, and take away the beauty and the majeſty from it, when they think to put a luſtre upon it by their own inventions. mixing it, as a Vintner doth water with wine, according to the Apoſtles word; or neglecting the Word of God, lean to the light of their own underſtandings, and ſtudying ſtrange and unheard-of doctrines, under the name of experimentall truths, and which by long experience they have found out, deliver unto the people the ſcum and the froth of their own vain mindes, as the falſe Prophets of old, who ſpake lyingly in the Name of the Lord, ſaying they had a viſion, and a revelation, when they had not, that ſo both Miniſter and people might both fall together, and both might be deſtroyed for ever and ever, and rendring themſelves abominable in the eyes of God, they build their faith upon their own wiſdom, which is rather folly than wiſdom (for every man as the Pſalmiſt ſaith,Pſ. 49.10. by the fall is become brutiſh in his underſtanding, and is of a reprobate minde, that is,Tit. 1.16. foreign, void of judgment. of a minde that cannot approve of the things of God) and neglect the wiſdom and the power of God. They cry up themſelves as Simon Magus did, for ſome body,Act. 8.9. for the great power of God, as he for his miracles was termed ſo, and delighted in this appellation: ſo theſe would be ſo termed for the abundance of the Revelations, and the great meaſure of the Spirit which they pretend to partake of, as if they were the only lights in the world, and the Oracles which God hath ſet up in his Church. Lord I beſeech thee by the power of thy ſanctifying Spirit, to deſtroy this Babell in the hearts of thoſe who are thy people, that they may not build their faith upon lying vanities, and truſt to the ſparks of their own underſtandings,1 Sam. 5.4. but that this Dagon of ſuperſtition and falſe worſhip, of will-worſhip,Col. 2.23. and of that worſhip which ſeems to carnall fleſh glorious and beautifull,2 Cor. 7.1. may fall down at the appearance of Jeſus Chriſt in their hearts, that being kept from the pollutions of the fleſh and Spirit, they may perfect holineſs in the fear of God: for as long as this wiſdom of the world is in us, which is fooliſhneſs in thy ſight, there is no room for thy word, or for Jeſus Chriſt, who is the eternall wiſdom of God the Father.Joh. 6.27. Let us not build our faith upon traditions and mens inventions, and feed upon that meat which periſheth (for all ceremonies, cuſtoms, and will-worſhip is but periſhing meat) but upon the Word of God as our rule, and Jeſus Chriſt for our Saviour, that ſo we may finde comfort and peace of conſcience at the hour of death, and in the world to come everlaſting life.
To proceed in the context, the Apoſtle having ſhewed that he did not preach the wiſdom of the world; yet to magnifie his Doctrine, and that he might give it the preheminence, Verſ. 6. he ſaith, Yet we preach wiſdom amongſt thoſe which are perfect, yet not the wiſdom of this world; that is, though our preaching be plain to you, who are but as babes in underſtanding, yet we can preach in a higher ſtyle and more profound matter amongſt thoſe which are perfect, that is, amongſt thoſe who are men in underſtanding, and more knowing in the things of God, verſ. 7. We ſpeak the wiſdom of God in a myſtery. Ver. 8. Wiſdom which the world cannot attain unto. Verſ. 9. Eye hath not ſeen, nor ear heard the things which God hath prepared for them that love him. Hence obſerve,Note.
That a ſervant of Jeſus Chriſt muſt ſuit his ſtyle and his matter according to the capacity and judgement of his hearers. Saith Luther, Optimi ad Vulgus ſunt concionatores qui popularitèr, pnerilitèr, & trivialiter docent. They preach beſt to the common people, who preach in the plaineſt way and method. The converting of ſouls to Jeſus Chriſt, and the building up Chriſtians in the moſt pretious faith; and comforting ſad dejected ſpirits, and deſtroying the Kingdom of Satan in the hearts of wicked men, and to diſpoſſeſs them of the unclean ſpirit, and to convince gain-ſayers who oppoſe the truth, and to vindicate the purity of the Word of God againſt men of reprobate mindes, is the work and main buſineſs of a true Ambaſſadour of Jeſus Chriſt, and not to ſeek their own applauſe and credit in the world, by ſhewing their learning and their abilities, inſtead of ſetting forth the glory of God.1 Cor. 14.8. If the trumpet ſhall give an uncertain ſound, who will prepare himſelf to the battell? Iſa. 58.1.and if Miniſters who are to lift up their voices like a trumpet, and to ſhew Gods people their tranſgreſſions, and the houſe of Jacob their ſinnes, ſhall give an uncertain ſound, and ſhall ſpeak in an unknown Language, or in a ſtrain exceeding the capacity of moſt people, how ſhall they be able to prepare themſelves againſt the battell to fight with ſinne, and to undergo temptations and afflictions, and to ſave themſelves from the overthrow of the ungodly world? I have read of thoſe that have repented they have preached too profoundly, and have not done that good for the Church of God which they might have done, if they had preached in a more humble manner; but I never read of any that repented, becauſe they preached too plainly.1 Cor. 14.19. St Paul ſaith, I had rather ſpeak five words with my underſtanding, than ten thouſand words in an unknown Tongue. Yet to explain the Originall, and to ſhew the copiouſneſs or the emphaſis of the word in the Greek and Hebrew, is a thing very commendable and praiſe-worthy, as our eminent Engliſh Commentators in their Comments do, and thoſe who are acquainted with the Originall do, as every Miniſter of Chriſt ſhould be: or ſparingly to quote ſome eminent Pillar in the Church of God, for the further enlightning, or for the preſent confirmation of that matter which we have in hand.Tit. 1.12. St Paul noted the Poet Epimenides, when he ſaid, The Cretians are alwaies liars, and the Poet Araetus, in the Acts, when he ſaid,Act. 17.28 As one of your own tribe hath ſaid. As it was ſaid of Chriſt, Now thou ſpeakeſt plainly, Joh. 16.29and ſpeakeſt no parable, ſo it ſhould be ſaid of Chriſts Ambaſſadors. Saith God to Ezekiel, Son of man, Eze. 16.2.make the houſe of Iſrael to know their iniquities. It is one thing to preach againſt ſin, and another thing to make the people to know their ſinnes, that they may be aſhamed and confounded for the evil of their waies. But amongſt the higher-grown Chriſtians, we are to deliver the myſteries of God,Heb. 5.12, 13, 14. Heb. 6.1. 1 Pet. 2.2. we are to preach the wiſdom of God, that wiſdom that the world knoweth not of. Strong meat is for ſtrong Chriſtians, but milk for babes and children.
Queſt. But ſome might ask the Apoſtle how he came to partake of the wiſdom of God, and of this wiſdom which the world cannot attain unto? You are brought up at Gamaliels feet,Act. 22.3. and according to the Law of the ſtricteſt Sect of the Phariſees;Act. 26.5. we can ſay of you, as they ſaid of Chriſt, we know whence you are,Joh. 7.27. and where you were brought up, How came you therefore by this wiſdom you ſpeak of? The Apoſtle by way of preoccupation ſaies, God hath revealed theſe things unto us by his Spirit. Hence note by the way,Note. That there are ſecrets in Gods own keeping, which all the Learning in the world can never attain unto, only the teachings of the Spirit of God can acquaint us with it, and there are ſome things which God reveals but to a few perſons in ſeverall ages of the world.Heb. 11.7. Only a Noah can foreſee the ruine of the old world, and prepare an Ark for the ſaving of his houſe;Gen. 19.12. a Lot the deſtruction of Sodom and Gomorrah; Chriſt Jeſus the miſeries that were coming upon Jeruſalem; Mat. 24.Luther the miſeries that were coming upon Germany; Auguſtine the deſtruction coming upon Hippo in Africa; and Mr Calvin the perſecution of Gods Church that ſhould follow his departure. Only thoſe that are taught of God have their eyes in their heads, and that Chriſtian prudence to foreſee the evils that are coming upon the earth.Pro. 22.3. &c. 27.12 The wicked go on and are puniſhed, but the wiſe man, that is, the ſpirituall wiſe man, foreſeeth the evil and avoideth it.
Then the Apoſtle goes on to ſhew that if we have the Spirit of God, we cannot chooſe but know the things of God: for the Spirit ſearcheth all things, yea the deep things of God.Gen. 41.38. It is the Spirit that diſcovers the ſecrets of God to his people, and makes them to know the hidden things of Gods counſell;Dan. 4.8, 9.5.11, 14. therefore Daniel is ſaid to be a man in whom the Spirit of the Gods are: And John when the Revelation was committed unto him, is ſaid to be in the Spirit,Rev. 1.10. I was in the Spirit on the Lords day; ſay the Schoolmen, Spiritus eſt amor, & amor eſt nexus Sanctae Trinitatis, ex boc ſibi volentes, Spiritum procedere & à Patre & à Filio, &candem numericam eſſentiam cum Patre & Filio habere, & Patrem à ſeipſo, Filium per Patrem, & Spiritum à Patre & à Filio omnia efficere. Now if there be ſuch an unconceivable union between God the Father, God the Son, and God the holy Ghoſt, certainly the communion is as great (for from union ariſeth communion) ſo that whatſoever ſecrets are in God, the Spirit being one with God the Father, the Spirit only muſt deliver and convey them unto us. I ſpeak now of theſe Goſpeltimes,Ʋrim & Thummim Perſpicuitas & Veritas. Urim ab On Hebraicè lux Thummim à Thammim Hebraicè integer. Teraphim, ab Hebraico verbo Teraph ſanare, quia cum malè afficiebantur Teraphim conſulebant. Teraphim crat caput humanum odoratum, & unguentis delibutum. wherein dreams, and viſions, and the appearances of Angels, and Urim and Thumim, and all waies under the former diſpenſation have ceaſed; yea all Diabolicall waies have failed, for now there is no conſulting of Teraphim, of Oracles, of the Sepulchres of dead men, but the Spirit is now more plentifully poured forth, according to the Goſpel Covenant, Ye ſhall be all taught of God; and in the 2d of Joel, ſpeaking of the daies of the Goſpel, wherein this myſtery of Godlineſs ſhall be revealed, it is ſaid, They ſhall be all taught of God.
The Apoſtle proceeds to ſhew that it is impoſſible any other way, but by the Spirit of God, to underſtand the things of God: For what man knoweth the things of a man, ſave the ſpirit of a man which is in him? even ſo the things of God knoweth no man, but the Spirit of God. As no man can know what are the intents and purpoſes in the heart of another man, unleſs by conjecture (for the devil who is called foreign, q. Sciens, an old experienced ſeducer, of almoſt ſix thouſand years ſtanding, by all his knowledge, cannot know poſitively the heart, this is Gods prerogative only, I the Lord know the heart, but by our actions, and by the temperament of our body, and by the exorbitancy of our affections and unruly paſſions he doth conjecture the bent and the frame of our ſpirits, and accordingly ſuit his various temptations) which is more deceitfull than any thing elſe, yea ſo deceitfull that we our ſelves cannot know the depths of it: For if our hearts condemn us, God is greater than our hearts and knoweth all things: Now if we cannot know the things which are in another mans heart, much leſs are we able to know the ſecrets of Gods breaſt, but by the Spirit of God. The Spirit is the great interpreter of Gods minde, the great revealer of Gods ſecrets, the great unfolder of the myſteries of heaven, that knoweth all the counſels and decrees paſt between the Father and the Son from all eternity.
Quest. But ſome may ſay, How came you by the Spirit? whence is it that you have the Spirit? The Apoſtle by way of anticipation ſaith in the words of my Text, We have received the Spirit, the Spirit is given unto us. And ſo having done with the Context, and having ſhewed the connexion of the words, I am come to the ſubject matter of my enſuing Diſcourſe.