_ (3.) lpi Sscinprow xaroi re nad xaxod, “to the discerning of good and evil.” Ascdéxpiorg, is an exact judgment, putting a Lipse Bhalla difference between things proposed to us; a determina- «#0 st xa tion upon a right discerning of the different natures of *“**” things. And that which this judging and determining faculty is here said to be exercised about, is good and evil. But whereas they are doctrines and propositions of truth that the apostle treats concern- ing, it might be expected that he should have said, ‘to the dis- cerning, or dijudication, of what is true and false. But, [1.] The allusion to food, which he still carries on, requires that it should be thus expressed. Of that which is or may be proposed as food unto us, some is wholesome and nourishing, some hurtful and noxious; the first is good, the latter evil. [2.] Though the first consideration of doctrines be, whether they be true or false, yet on that supposition the principal consideration of them concerns their subject-matter, whether it be good or evil unto our souls, whether it tend unto our edification or destruction, But whereas it is the oracles of God that are the food proposed, and no evil can be sup- posed to be in them, what need of this faculty of discerning in this ease between good and evil? [1.] The similitude required a respect to both, because food of both sorts may be proposed or set before us. [2.| Though nothing but what is good be prepared for us in the Scripture, in the oracles of God, yet this ability of judging or discerning between good and evil is necessary unto us in the dispen- sation of them. For, lst, That may, by some, be proposed unto us as taken from the Scripture, which indeed is not so, which is not wholesome food, but mere poison to the souls of men. Such are those hurtful and noisome opinions which men of corrupt minds do vent, pretending that they are derived from the Scripture, wherein indeed they are condemned. Or, 2dly, Without this spiritual ability we may ourselves misapprehend or misapply that which is true in its proposal, whereby it may become evil and noxious unto us. To avoid these dangers, it is necessary that we have our senses exercised unto the discerning both of good and evil.
Wherefore these persons of full age, are such as are meet to have the mysteries of the gospel, and those especially about the priest- hood and sacrifice of Christ, preached unto them, seeing their minds and understandings are so exercised about things evangelical, as that they are able to judge aright about the things proposed unto them, discerning their goodness and suitableness unto the nourishment of their souls, as also to discover what is evil, and to reject it.
4, This ability is attained da riv eu, “by reason of use.” "E£is
600 AN EXPOSITION OF THE [CHAP. V.
isa “habit;” and a habit is a firm, rooted disposition, giving readiness _ unto and facility in acts about its proper object. Now the apostle intends such a habit as is acquired by use and exercise; whence we render it “use.” The first principle or spring of spiritual light is infused by the Holy Ghost. The improvement hereof into a fixed habit is by constant and continual exercise. Now this habit or use respects all the ways and means that are appointed for our increase in the knowledge of the mysteries of the gospel. For hereby the mind, being accustomed unto the senses of the word of God, is enabled to make a right judgment of what is proposed unto it. And the observations further clearing the sense of the words, wherewith we shall close our exposition of this chapter, are these that ensue :—
Obs. I. The word of the gospel, in the dispensation of it, is food provided for the souls of men.
A supposition hereof runs through this whole discourse of the apostle, and hath been occasionally spoken unto before; but it being that which leads and determines the sense of this verse also, as to what is instructive in it, it must be touched on again. There is a new spiritual life wrought in all that believe,—the life by virtue whereof they live unto God. The only outward means used by God in the communication of this life unto us, is the word of the gospel, 1 Pet. i. 23; James i. 18. This life God takes care of to preserve. It is the new creature,—that in us which is “born of God,” by virtue whereof we are admitted into his family. And God will not bring forth, and then suffer that which is born of him to be starved. Now every thing is increased and maintained by the same means whereby it is ingenerated or begun. Wherefore the provision that God makes for this new creature, the food he prepareth for it, is his word, 1 Pet. i. 1-8. Hereon the preserva- tion of our spiritual life, our growth, increase, and strength, do absolutely depend. Hence wherever God will have a church, there he will preserve his word. And where he absolutely takes that away, he hath no more family, no more church. So when the woman, through the persecution of the dragon, was driven into the wilderness, into an obscure, distressed condition, yet God took care that there she should be fed, Rey. xii. 6. She was never utterly deprived of the food of the word. It is true, the provision which he makes hereof is sometimes more plentiful, and sometimes more strait; yet will he never suffer it to be so removed from any that are his, but that a diligent hand shall find bread enough. And without further enlargement, we may learn hence sundry things :—