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love and mercy towards our fellow-creatures, and especially our fellow-christians. Christ loves to see us show our thankfulness to him in such ways as these. Therefore we find that the Holy Ghost was especially careful, that such works should be performed on the first day of the week in the primitive church, as we learn by our text.
A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IM
PARTED TO THE SOUL BY THE SPIRIT OF GOD, SHOWN TO BE BOTH A SCRIPTURAL AND RATIONAL DOCTRINE.
Matt. XVI. 17.
And Jesus answered and said unto him, Blessed art thou,
Simon Bar-jona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
Christ addresses these words to Peter upon occasion of his professing his faith in him as the Son of God. Our Lord was inquiring of his disciples, whom men said that he was ; not that he needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said he was John the Baptist, and some Elias, and others Jeremias, or one of the prophets. When they had thus given an account whom others said that he was, Christ asks them, whom they said that he was ? Simon Peter, whom we find always zealous and forward, was the first to answer : he readily replied to the question, Thou art Christ the Son of the living God.
Upon this occasion, Christ says as he does to him and of him in the text : in which we may observe,
1. That Peter is pronounced blessed on this account.Blessed art thou—“ Thou art an happy man, that thou art not ignorant of this, that I am Christ, the Son of the living God. Thou art distinguishingly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing, and some another: but none of them thinking right all of them are misled.
* Preached at Northampton, and published at the desire of some of the hearers, in the year 1734.
Happy art thou, that art so distinguished as to know the truth in this matter.”
2. The evidence of this his happiness declared, viz. That God, and he only, had revealed it to him. This is an evidence of his being blessed.
First. As it shows how peculiarly favoured he was of God above others; q. d. “How highly favoured art thou, that others, wise and great men, the scribes, Pharisees, and rulers, and the nation in general, are left in darkness, to follow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my heavenly Father should thus set his love on thee, Simon Bar-jona.This argues thee blessed, that thou shouldst thus be the object of God's distinguishing love."
Secondly. It evidences his blessedness also, as it intimates that this knowledge is above any that flesh and blood can reveal. “This is such knowledge as only my Father which is in heaven can give. It is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou knowest what God alone can teach thee.”
The original of this knowledge is here declared, both negatively and positively. Positively, as God is here declared the author of it. Negatively, as it is declared, that flesh and blood had not revealed it. God is the author of all knowledge and understanding whatsoever. He is the author of all moral prudence, and of the skill that men have in their secular business. Thus it is said of all in Israel that were wisehearted, and skilled in embroidering, that God had filled them with the spirit of wisdom. Exod. xxviii. 3.
God is the author of such knowledge; yet so that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by those means: flesh and blood is employed as the mediate or second cause of it; he conveys it by the power and influence of natural means. But this spiritual knowledge, spoken of in the text, is what God is the author of, and none else : he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge.
What had passed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know him, but were generally mistaken about him, divided and confounded in their opinions of him : but Peter had declared his assured faith, that he was the Son of God. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but God; for if this knowledge were dependent on natural causes or means,
how came it to pass that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth ; while the Scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity, in other matters, remained in ignorance? This could be owing only to the gracious distinguishing influence and revelation of the Spirit of God. Hence, what I would make the subject of my present discourse, from these words, is this
That there is such a thing as a spiritual and divine light, immediately imparted to the soul by God, of a different nature from any that is obtained by natural means. And on this subject I would,
I. Show what this divine light is.
II. How it is given immediately by God, and not obtained by natural means.
III, Show the truth of the doctrine.
I. I would show what this spiritual and divine light is. And in order to it would show, First, lo a few things, what it is not.
And here, 1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men, in a natural condition, may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance.
Such convictions are from the light of truth.
That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth than others. And this light and conviction may be from the Spirit of God; the Spirit convinces men of sin; but yet nature is much more concerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine; it is from the Spirit of God only as assisting natural principles, and not as ipfusing any new principles. Common grace differs from special, in that it influences only by assisting of nature; and not by imparting grace, or bestowing any thing above nature. The light that is obtained, is wholly natural, or of no superior kind to what mere nature attains to, though more of that kind be obtained than would be obtained, if men were left wholly to themselves; or, in other words, common grace only assists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will by mere nature make a man sensible of guilt, and will accuse and condemn
him when he has done amiss. Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution. The Spirit of God, in those convictions which unregenerate men sometimes have, assists conscience to do this work in a further degree than it would do if they were left to themselves. He helps it against those things that tend to stupify it, and obstruct its exercise. But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that are above nature, and of which there is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and according to such a stated constitution or law, that lays such a foundation for exercises in a continued course, as is called a principle of nature. Not only are remaining principles assisted to do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thenceforward habitually exerts those acts that the dominion of sin had made it as wholly destitute of as a dead body is of vital acts.
The Spirit of God acts in a very different manner in the one case, from what he doth in the other. He may, indeed, act upon the mind of a natural man, but he acts in the mind of a saint as an indwelling vital principle. He acts upon the mind of an unregenerate person as an extrinsic occasional agent; for, in acting upon them, he doth not unite himself to them : for, notwithstanding all his influences that they may possess, they are still sensual, having not the Spirit. Jude 19. But he unites himself with the mind of a saint, takes him for his temple, actuates and influences him as a new supernatural principle of life and action. There is this difference, that the Spirit of God, in acting in the soul of a godly man, exerts and communicates himself there in his own proper nature. Holiness is the proper nature of the Spirit of God.' The Holy Spirit operates in the minds of the godly, by uniting himself to them, and living in them, and exerting his own nature in the exercise of their faculties. The Spirit of God may act upon a creature, and yet not in acting communicate himself. The Spirit of God may act upon inanimate creatures; as, the Spirit moved upon the face of the waters, in the beginning of the creation ; so the Spirit of God may act upon the minds of men many ways, and communicate himself no more than when he acts upon an inanimate creature. For instance, he may excite thoughts in them, may assist their natural reason and understanding, or may assist other natural principles, and this without any union with the soul, but may act, as it were, upon an external object. But as he acts in his